with God or that men haue with God the first wee will let passe as not so incident to the point in hand For the second the Communion which men haue with God it is of two sorts also generall or speciall Generall which all men haue with God by nature as men for Christ hauing taken vpon him the whole nature of mankinde all men doe Communicate with him as he is man they partake with him and he with them as man with man as the Apostle-shewes Heb. 2.14 For as much as the Children were partakers of flesh and bloud hee also himselfe likewise tooke part with them c. The speciall Communion is that which we haue with God through Christ by grace and this likewise is of two sorts either in the outward meanes or in the inward truth of grace In the outward meanes of grace and this is the case of all Professors of the Gospell that are outwardly called to the Communion of the word and of the Sacraments they haue Communion with God in Christ in respect of the outward meanes of grace and are reputed members of Christs Body and this they haue as Christ is head of the Church visible In the inward truth of grace and this is proper and peculiar to the faithfull onely that are effectually called and by faith truely ingrafted into Christ and this Communion they haue with God in Christ as Christ is the head of the Church inuisible that is of the whole company of Gods chosen and this is the true Communion here intended Vnderstand it thus God loues his chosen freely in Christ Iesus and in his loue giues his Spirit to his chosen by his Spirit hee workes faith into their hearts by faith Christ dwels within them and is made one with them and they with him and so in him they are made one with God so then if yee aske me what this Communion is I say it is our vniting or ioyning to God If yee aske me who are the persons that are ioyned they are true Beleeuers all they and none else If ye aske me in whom they are ioyned I say in Christ Iesus Lastly if yee aske mee what manner of Communion this is I say it is by grace and by the Spirit and therefore it is a spirituall and holy Communion and so you haue the whole Doctrine and euery branch of it plainely cleared and opened So much for Explication Now secondly for Confirmation Confirmation 1. By Scriptures and that shall be both by Scriptures and Reasons First by Scripture 2 Pet. 1.4 We are made partakers of the godly or diuine nature c. True Beleeuers are not onely made partakers of Gods blessings or of his guifts but of Gods nature and being And how not by way of partition as if some part of the godly Nature were taken from God and giuen to vs for that is impossible the diuine nature can neuer be deuided but by way of Communion as communicating in the nature of God by a blessed vnion 1 Cor. 6.17 Hee that is ioyned to the Lord is one Spirit The Apostle here affirmes two things of euery true beleeuer First that euery true Beleeuer is ioyned or glewed to the Lord as the word signifies Secondly the proceede of it and that is this that they are one Spirit Euery true Beleeuer is ioyned or glewed to the Lord there is our Coniunction Euery Beleeuer that is ioyned to the Lord is one Spirit there is the proceede of this Coniunction euen to an holy and sound Communion The Scripture speakes yet more particularly affirming that we are not onely ioyned to Gods being and nature but to euery person in the God-head This blessed Communion is made betwixt vs and the whole blessed Trinity the Father Sonne and holy Ghost as in the 1 of Iohn 1.3 Our fellowship is with the Father and with his Sonne Iesus Christ there is our Communion with the Father and with the Sonne 1 Cor. 1.9 Yee were called vnto the fellowship of his Sonne Iesus Christ there is our Communion with the Sonne and in the 2 Cor. 13.13 The Communion of the holy Ghost be with you all c. there is our Communion with the holy Ghost We haue this Communion therefore with God the Father God the Sonne and God the holy Ghost In precise tearmes take it thus wee haue a Communion with God in Christ through the Spirit God the Father is the subiect to whom wee are vnited Christ is the Mediator in whom we are vnited the Holy Spirit is the worker by whom we are thus ioyned and vnited God loues vs freely and in his loue giues vs his Spirit and thereby workes faith in our hearts and by Faith and by the Spirit Christ is made one with vs and we with him and in him wee are made one with God So much for proofes by Scripture The Reasons why there is such a Communion of the faithfull with God are these The first reason is Confirmation by Reasons Reason 1 the Loue of God to them Ezek. 16.8 When I passed by thee and looked vpon thee behold thy time was the time of loue and I spread my skirt ouer thee and couered thy nakednesse yea I sware vnto thee and entred into a couenant with thee saith the Lord God and thou becamest mine What is the reason that the Lord did all this for his people It was his loue it was the time of loue and therefore he did ioyne them to himselfe and made them his Yet further our Communion with God in Christ is compared to a Marriage in Scripture Hosea 2.19.23 Ephes 5.31.32 Now why doth a Man marry a Woman Is it not because he loues her else hee dissembles but God cannot dissemble And therefore the maine reason why God marries vs and makes vs one with himselfe is this because he loues vs. Secondly the mediation of Christ makes this Communion God is in Christ and the Beleeuer is in Christ and there is the Communion the Beleeuer is one with God in Christ Christ by his Incarnation makes this Communion by his intercession he procures it and by his death he doth purchase it and by our sanctification he applyes it and makes it ours By his Incarnation hee makes it For Christ being God and comming downe and taking our nature vpon him and becomes man then there is Emanuel God with vs Matth. 1.23 not onely God with Christ as hee being made one with God but God with vs as we through Christ being made one with God and he with vs. Secondly in his Intercession he procures it as Ioh. 17.20.21.22 Neither pray I for these alone but for them also that shall beleeue in me through their word that they may all be one as thou Father art in mee and I in thee that they also may be one in vs Here Christ prayes for all true Beleeuers and what is his request that they all may be one c. that is there may be an holy Communion not onely betwixt
themselues but betwixt them and God also and surely Christs prayer was neuer denyed but God heares him alwaies Iohn 11.42 therefore if he hath prayed for it he hath procured it Thirdly by his death he purchased it Reu. 5.9 Thou hast redeemed vs to God by thy blood c. Christ hath bought vs and paide dearely for vs euen his owne precious bloud and whom hath he bought vs to to God that we might be his that is that hee may own vs as his people and that we may own him as our God Fourthly he applyes it to vs and makes it ours in our Sanctification Heb. 2.11 For both hee that sanctifieth and they which are sanctified are all one Til we are sanctified we are neuer truly ioyned to God but when once we are sanctified that is when we begin to be truly holy in our harts in our liues then are we already admitted into this blessed Communion with Christ and so with God then hee that doth sanctifie and they that are sanctified are all one Reason 3 Thirdly the Bond of the Spirit is another reason of it Gods Spirit hath a speciall intercourse and doth mannage this whole businesse betwixt God and vs Gal. 4.6 God hath sent forth the Spirit of his Sonne into our hearts crying Abba Father God sends his Spirit into our hearts thereby God Communicates with vs as with his Sonnes By this Spirit we cry Abba Father and thereby we Communicate with God as with our heauenly Father there is Gods Communion with vs and ours with him All the exercises of Gods Communion with vs are carried by his Spirit If he teach vs hee doth it by his Spirit if he comforts vs he comforts vs by his Spirit if hee adopt vs he adopts vs by his Spirit if hee seales vs if he sanctifies vs hee doth it by his Spirit whatsoeuer God doth to vs in this Communion hee doth it all by his Spirit And on the other side all the exercises of our Communion with God are carried by his Spirit If we pray we pray by the Spirit if we beleeue we doe it by the Spirit if we loue God if wee obey God we doe it by the Spirit that wee pray to God that we beleeue in God that we hope in God loue and obey God it is all by the Spirit of God there is one and the same Spirit in God and in vs therefore the Bond of the Spirit is one speciall cause of this Communion which we haue with God The last Reason is from the nature of faith which Reason 4 is of this Nature that it vnites and ioynes the subiect or person beleeuing to the obiect or thing beleeued and makes them one By faith we are ingrafted into Christ Rom. 11.19.20 As a Syence is ingrafted into a Stocke and as that growes to be one with the stocke so is the soule that is ingrafted into Christ it growes one with Christ Christ dwels in our hearts by faith Ephes 3.17 And that is a blessed Communion and coniunction betwixt Christ and the true beleeuer If we beleeue presently we haue possession of Christ in our hearts an holy and an heauenly gift By faith we eatethe flesh of Christ and drink his blood Iohn 6.47.54 And whosoeuer eateth Christs flesh and drinketh his blood he liues in Christ and Christ in him vers 57. Here is an holy and an heauenly Communion See the liuely experience of this vniting power of faith in the case of Thomas Ioh. 20.27.28 he would not beleeue our Sauiour perswades him to be ruled by him and not to be obstinate not to be faithlesse but faithfull so soone as euer he beleeued he cryes out My Lord and my God so that by beleeuing in God God becomes our God and by beleeuing in the Lord the Lord becomes our Lord he is ours and we are his this makes the vnion And so much be spoken for matter of Confirmation Now lastly we come to speake somewhat by way of Application for the practise of Christians and the vses for Application are of two sorts the first sort of vses are for all men in generall the second sort are for those that haue found this fauour at Gods hand to attaine vnto his blessed Communion First in generall for all men Vses in generall to all men and that is for reproofe It serues to reproue a common errour amongst vs generally men thinke we shall be saued by Iesus Christ as he is without vs for thus we imagine that Christ came downe from heauen and tooke our nature vpon him dyed for Sinners and is ascended into Heauen to make intercession for the Church and whosoeuer beleeues thus of him shall surely be saued by him A gracelesse conceit such as hardens many thousands in their ignorance vnbeleefe and disobedience and carries them smooth to hell Oh my Brethren let vs not be deceiued Christ Iesus indeed is a Sauiour and a perfect Sauiour but he neuer saued any but such as had Communion with him that were in him and he in them they in him by faith hee in them by his Spirit else they can neuer be saued 2 Cor. 5.17 Except we be in Christ we haue no part in his Resurrection and Rom. 8.1 There is no condemnation to them that are in Christ Iesus Till we be in Christ wee are most damnable wretches if euer we will escape damnation we must be in Christ and Christ must bee in vs else we are Reprobates 2 Cor. 13.15 Hearken thou carnall Professor that thinkest to be saued by Christ as he is without thee but the Holy Ghost tels thee plainely that except Christ be in thee thou art but in the state of a Reprobate If any man haue not the Spirit of Christ the same is none of his Rom. 8.9.10 To haue Christ within vs is to haue his Spirit within vs so that Christ must be in vs by his Spirit if we will haue any part in him It were a merry world for carnall Professors if they might be saued by Christ as he is without vs Then the vnclean man the proud man the malicious the couetous man and the drunkard and such like might take their fill in sinne and yet sit downe and blesse themselues and say Oh there is a Sauiour in Heauen Christ Iesus who sits at the right hand of God he will be mercifull vnto vs and forgiue vs and saue vs No no thou godlesse and gracelesse person there is no such way to Heauen Christ Iesus must be in thee by his Spirit else he will neuer saue thee thou must haue Christ thy Sauiour in thy heart else thou hast no Christ thy Sauiour in heauen Christ Iesus must be in thee to mortifie thy vncleannesse couetousnesse pride c. and to make thee repent of thy sinnes and forsake them and to cause thee to leade a new life or else hee will neuer take away thy sinnes Deceiue not thy selfe thou thinkest that thou art in a good case and shalt be saued I
feele in our selues in some measure else wee were neuer in the state of grace To open the point more fully and familiarly the estate of the loue of God and the estate of grace consists in certaine mutuall passages betwixt God and man On Gods part to man there are two chiefe passages Gods loue the perswasion of Gods loue and on mans part there are also two chiefe passages Faith and Loue All those that God will saue he loues them from all eternity in Iesus Christ there is Gods loue and in due time he acquaints them with it and perswades them by his Spirit to beleeue it and to accept of it and to returne loue and obedience for it there is his perswasion On mans part man being ouercome with the sence of this loue and the force of his perswasion he yeelds to God and imbraceth this loue and beleeues the promise of grace and applies it to himselfe here is our faith and withall is carryed after that good God with the whole bent of his Nature and streame of his affections that so dearely loued vs here is our loue Take it thus those whom God in mercy doth purpose to saue he will come vnto commonly vpon the hearing of the Word or else in some speciall affliction at the least in some good imployment and takes vs aside and drawes vs into some serious meditation of our estate and he breakes with vs to this effect as if he should say Ah poore sinfull soule thou art in a miserable a fearefull and a damnable case led away euery day into sinne in a fearefull manner and euery houre of the day thou hast deserued my wrath and fearefull curse to fall vpon thee if thou go on in these sinfull courses hell and damnation is thy portion for euer but I haue pitty vpon thee and would haue thee to haue pitty vpon thy selfe I doe not desire thy death but that thou doe repent and liue and out of my infinite loue to mankinde I haue giuen my owne deare Sonne Christ Iesus to die for such poore wretched sinners as thou art and now I come to tell thee and doe tell thee by my Spirit that thou poore sinfull soule art one of these sinners that CHRIST hath purchased by his most pretious bloud therefore my Sonne hearken vnto my voyce Oh my Sonne giue me thy heart turne thy loue and thy affections wholly vpon me beleeue thou in me and beleeue in my Sonne Christ Iesus beleeue his Spirit his truth his promises cast away all thy sinnes neuer let them enter into thy heart againe and giue thy selfe to promise and performe a holy life be perswaded by my aduise hold fast by me and I will hold fast by thee doe thus and I will be thy Father and thou shalt be my childe for euer Thus God wooes and thus hee winnes euery sinfull soule And this perswasion of his is not only a bare tender of grace as if God should say thou shalt be saued if thou wilt but it is Gods operatiue work of grace which he perswades vs and makes vs able willing to do he bids vs beleeue and withall he giues vs his Spirit and causeth vs to beleeue in Christ he perswades vs to set our loue vpon him and withall hee sheds forth his loue into our hearts by his holy Spirit and makes vs able and willing to loue him This is the right state of sauing grace or of the loue of God and when this knot of grace is knit betwixt God and the beleeuing Soule it can neuer be dissolued by all the powers of hell So we see the Doctrine explained that the hould which the faithfull haue in the loue of God through Iesus Christ it is a sure hould the estate of grace that they are in is an vndefeasible estate nothing can voide them nothing can depriue them of it The proofes of this Doctrine are these Proofes Psal 125.1 They that trust in the Lord shall be as mount Sion that cannot be remoued but remaineth for euer The persons there spoken of are the same that we spake of in the Doctrine they that trust in the Lord the faithfull say wee that by faith and confidence haue gotten sure hould of God in Christ secondly the estate there spoken of is the same we speake of a sure and firme estate by way of comparison is set downe to be as mount Sion the surety whereof is set downe by negation it cannot be moued and by affirmation but remaineth for euer The substance of the speech is this mount Sion is so firmely setled as it can neuer be remoued But all they that trust in the Lord are in such a state therefore all they can neuer be remoued but stand fast for euer Some obiect and say it is true that the faithfull so long as they trust in the Lord are vnmoueable but they may cease to trust in the Lord and so may be remoued I answere this is a meere illusion of the place and this Scripture cannot be so deluded for if they that trust in the Lord may cease quite from trusting in him then they may loose their hold in him but the place saith they can neuer loose their hold in God for then Mount Sion may be remoued but saith the Text Mount Sion can neuer be remoued therefore they can neuer quite cease to trust in God the Prophet concludes as well the surenesse of their trust that it shall neuer faile as the surenesse of Mount Sion that it should neuer faile he affirmes as well the surenesse of their faith as the firmenesse of the hold they haue in God Matth. 7.24.25 whosoeuer heareth of mee these words and doth the same I will liken him to a wise man that builded his house vpon a Rocke This wise builder is euery true beleeuer and the house there built is the Rest that he sets himselfe vpon how hee lookes to be saued the grounding of this house vpon a Rocke is the relying of the Beleeuer truely and wholly vpon Christ Iesus by a true and liuely faith in his bloud the raine fell and the flouds came and the windes blew c. These are his tryals by afflictions temptations persecutions c. The best beleeuer is sure to haue tryals enough euen to the vttermost as much as he can stand vnder and not more but here is his comfort his house shall neuer fall because it is built vpon a Rocke the true beleeuer hath gotten sure hold on God by faith in Christ and therfore he can neuer fall Ioh. 3.36 He that beleeues in the Sonne hath euerlasting life c. These are the words of Iohn Baptist and are confirmed by our Sauiour and that by tearmes of asseueration Ioh 6.47 Verily verily I say to you hee that beleeueth in mee hath euerlasting life Here is a true Beleeuer and what is his portion euerlasting life and he saith not he shall haue but he hath it hee is sure of it hee is possessed of
SAINT PAVLS TRIVMPH OR Cygnea illa dulcissima Cantio THAT Swan-like and most sweet Song of that Learned and faithfull Seruant of GOD Mr. IOHN RANDALL Bachelor of Diuinitie Vttered by him in an Eleauen SERMONS vpon the Eight Chapter of St. PAVL his Epistle to the Romans vers 38.39 lately before his death in the time of his great and heauy Affliction and vpon the Communion-dayes either altogether or for the most part AND Now published for the glory of God the edification of his Church and people and the honourable memoriall of the Author by WILLIAM HOLBROOKE Preacher of the word of God LONDON Printed by T. S. for Richard Redmer and Nathanael Newbery and are to bee sould at the signe of the Starre vnder St. Peters Church in Cornehill and in Popes-head Alley 1623. TO Mr. DOCTOR CHAMBERS DOCTOR OF Diuinity and Pastor of S. Andrews Hubbart in little Eastcheape London and to M. Mathew de Quester M. Richard Stretton M. Thomas Oliue M. Robert Wood M. Edward Maddeston M. Giles de Butt and to the rest of the Parishioners of the said Parish All grace and happinesse in this life and that which is to come MAster Doctor and you the rest my louing friends It is no insolete nor vnwarrantable course for men to be publishers of the Labours of others and to haue a hand in bringing them forth into the view of the world and that after the death of the Authors of them if we either consider the examples of the seruants of God in holy writ as first of the men of Hezekiah concerning diuers of Solomons Prouerbes a Inscript cap. 25. Prouerb secondly of Solomon or some other concerning the words of Ager b Inscript cap. 30. Prouerb and thirdly of Solomon himselfe concerning the words and counsell of his Mother to him c Inscript cap. 31 Prouerb Or if we consider the practise of holy men in all ages both ancient and moderne as to instance in the writings of that late and worthy seruant of God Mr. Perkins Vide Aben. Ezra Mercer Iun. Cartw. Iansen Muff. in hos locos how many of them are extant to his neuer dying fame and yet most of them published by others after his death as is plainely to be seene if we looke but in the Title-pages of most of them Wherein those worthies did as it were the office of spirituall Midwiues in helping such children to birth And had it not beene great detriment to the Church of God present and to come and great pitty that such goodly children should haue bin brought to the birth and there haue perished for want of some to helpe to bring them forth Vpon consideration of this that hath beene said I haue afforded my helpe to the bringing forth of this ensuing Treatise a worthy and excellent worke of a learned and faithfull seruant of God not long since deceased well knowne to you and me The excellency of it wil appeare first if the particulars therin intreated of be but generally considered as first the spirituall Communion or coniunction that is betwixt God and the faithfull Secondly the bond of this coniunction the loue of God Thirdly the ground of this coniunction Christ Iesus Fourthly the speciall interest the faithfull haue in him and he in them Fiftly the certainty of the spirituall safety of Gods children amidst all dangers and against al commers Sixtly the assurance the faithfull haue and may haue in this life of Gods loue and so of saluation Seauenthly the Christian mans bearing of himselfe vp in and against all danger vpon this assurance with a declaration and discouery of diuers of our enemies and what they can doe against vs If these be not excellent theames I know not what are Secondly the excellency of this worke will appeare if the strict and yet plaine and easie methode which is vsed therein be considered which will make it delightfull to euery one that readeth it methode being to the matter spoken and vttered as fashion to apparell forme to building and as Pictures of Siluer to Apples of Gold Prouerb 25.11 which make much to the lustre and beauty of the Apples and cause them to be delightfull to and to be much desired of the beholders Thirdly the excellency of this Treatise will appeare if we consider the seasonablenesse of its birth It is borne and commeth forth in due time For it entreateth at large of the afflictions dangers to which the faithfull are and may be subiect in this world and furnisheth them with matter of support in and against them all And when or in what time could this Argument bee more seasonable then now and at this time wherein the Church and people of God are in such distresse hazard and danger and the destroying Angell of God is so abroad in many places of the world and all places almost filled with warres and rumors of warres and who knoweth when these things shall end Fourthly the excellency of this Treatise will appeare if we consider the fitnesse of and the enablements wherewith this man was enabled to write and speake of this Subiect which were very great and many whether we consider the endowments of Learning nature grace or experience for besides the three former he was a man experienced in afflictions being then when he studied writ and preached these following Sermons and for the space of many yeares before a man of many troubles and of greiuous and of heauy afflictions by which through the gracious blessing and worke of Gods spirit he was made as holyer and better so fitter to write and speake of the nature kindes degrees and effects of troubles and afflictions and of what they can doe and of the supports in them against them For as euery man is best able to speake and discourse of that profession and the Mysteries thereof of which he is d Nauita de ventis de tauris narrat arator enumerat miles vulnera pastor oues Propert. so is that man that is and hath beene long a man of troubles fittest to write and speake of them and of all things belonging to them That this man was both then when he writ and spake these Sermons and had beene for long time before a man of troubles and heauy afflictions besides the testimony of all that knew him his owne words which I finde written with his owne hand in his booke by way of Preface to these following Sermons doe plainely shew his words are these After a heauy burthen of many heauy infirmities and sore afflictions and hideous temptations long endured and still continuing vpon me I am come forth once againe to speake in this place not in any sence of strength recouered nor yet in any liuely hope of any ability to goe through with this great worke but onely in obedience to Gods commandement who hath now brought mee I know not how vnto this seruice and in faith alone This Treatise excellent as aforesaid in so
tell thee thou art in a damnable state except Christ be in thee It is very true that Iesus Christ in his owne person as he is without vs hath done and suffered all things that may cause and procure our saluation and it is as true that Christ Iesus must come and dwell within our hearts by his Spirit to apply these his doings and sufferings to our hearts else we can neuer haue any sauing benefit by him as for example Christ Iesus hath in his owne person by sacrificing himselfe on the Crosse offered a sweet smelling sacrifice to God his Father for my sinnes but yet except Christ come downe into my Soule by his Spirit and perswade mee to beleeue it and apply it to my selfe I can haue no sauing part in that his Sacrifice Vse 2 The second Vse is matter of Examination to teach vs to examine our selues concerning this point To all men whether Christ be in vs 2 Cor. 13.5 Proue your selues whether you are in the faith Examine your selues saith the Apostle Enter into a serious consideration with your owne Soules and see whether you haue any part in this blessed Communion with God or not This be sure of that whosoeuer hath not in some true measure this blessed Communion with God hee hath an accursed Communion with the Diuell there is no middle betwixt them Therefore lay thy hand vpon thy heart and examine thy selfe what Communion thou hast with God in Christ what knowledge what faith thou hast Dost thou know God in Christ dost thou beleeue in God through Christ dost thou worship God in Christ and all this in truth of thy heart then thou mayest be well assured that thou art ioyned to God in Christ else thou art without Christ and so without God To giue you a sure and true Rule for this Tryall which if you doe duely consider will neuer deceiue you there are two infallible Euidences of this Communion the Spirit and the fruits of the Spirit First the Spirit 1 Iohn 4.13 Hereby wee know that we dwell in him and he in vs because he hath giuen vs of his Spirit The Apostle makes this a certain Note of our Communion and therefore if wee haue the Spirit we are sure of it Yea but we may flatter our selues that we haue the Spirit when we haue it not that is true but that is their owne Errour and presumption that doe so but yet if thou doest make a Trade of this Examination thou shalt finde in time that thou doest know it of a Truth Hee that hath the Spirit indeed knowes it as certainly as he knowes he liues onely by practise experience and prayer this is brought to passe Secondly the fruits of the Spirit I will name but two Mortification and Quickning Mortifying the old man quickening of the new man these are two infallible Euidences of our Communion with God First Mortification Gal. 5.24 They that are Christs haue crucified the flesh with the affections and lusts Secondly quickening Rom. 8.11 But if the spirit of him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall bodies by his spirit that dwelleth in you And both these in the 10. verse If Christ be in you the body is dead because of sinne but the Spirit is life for Rightenesse sake Now examine thy selfe by these Rules Thou sayest thou hopest to be saued by Christ then shew that thou hast the Spirit and the fruits of the Spirit Looke well therefore into thy heart what portion of the Spirit hast thou Doth the Spirit of God beare witnesse to thy spirit that thou art Gods Againe examine thy selfe what fruits of the Spirit are in thee what mortification hast thou doest thou striue against thy corruptions doest thou mortifie thy earthly lusts doest thou finde that sin dyes and thy secret corruptions waste and consume daily in thee If thou doest then hast thou a blessed Communion with Christ Iesus in his death for it is by the power of his death that this is wrought in thee Secondly what quickening hast thou what newnesse of heart and life what zeale for Gods glory what delight in Gods Commandements what comfort hast thou in prayer what care and conscience hast thou to leade a godly life c. If thou findest these things in thee then thou hast a blessed Communion with Christ in his resurrection for this is our Communion with Christ to communicate with him both in his death and in his Resurrection and both these haue we by his Spirit but if thou dost not finde these things in thee certainely as yet thou art in a miserable case The second sort of Vses for those that haue attained this fauour at Gods hands 4. Vses to the faithfull onely to enioy this blessed Communion are these First we that haue found this should carry our selues worthy of it Hath God admitted vs to this happy Communion with himselfe and will not we carry our selues answerably If some great man should admit vs into fellowship with him we would be carefull how wee carry our selues we would be ruled by him loue that he loues c. then let vs doe so with God He hath admitted vs into fellowship with himselfe let vs therefore be Ruled by his Spirit Let vs be carefull to please him fearefull to offend him Let vs doe his will and not our owne wills Let vs loue that which he loues Let vs loue his children and his Religion and Righteousnesse and Holinesse because God loues them And let vs hate that which he hates Let vs hate our sinnes and corruptions 1 Iohn 1.6 If we say wee haue fellowship with him and walke in darkenesse we lye The Spirit giues them the lye in their face that say they haue fellowship with God and yet liue in sinne Before we enter into this league and Communion with God wee are at our owne hands happily we eate and drinke with the drunken we smite our fellow seruants wee walke in the lusts of our owne eyes we prophane the Sabboth and such like but when once we are admitted into fellowship with God then we are bound to our good-behauiour our Eyes Hands Sences Limbes all the parts of our Bodies and powers of our Soules are wholly consecrated and deuoted to Gods seruice As the Apostle speakes of Fornication 1 Cor. 6.11.15 A common Sinne in the Church of Corinth and too common amongst vs So we may say of euery sinne for so the force of this Reason extends it to all other sinnes as well as to that Shall we take the members of Christ and make them the members of an Harlot God forbid So we say of Pride Drunkennesse and other sinnes Shall I take the members of Christ and make them the members of a Drunkard or of a proud person God forbid No if any be in Christ let him be a new Creature Old things are passed and behold all things are become
true faith There was a time when Dauid said Psal 23.4 Though I should walke through the valley of the shadow of death I would feare none euill and there was a time when the same Dauid said Psal 31.22 that he was cast out of Gods sight here is a great difference betwixt Dauid in the strength of his faith and Davâ—d in the weakenesse of his faith And so it is with Gods Children there is a great difference of perswasion in one and the same Beleeuer at sundry times sometimes they sinne and that weakens their faith sometimes they are grieuously tempted and that weakens their faith sometâ—mes God withdrawes his spirit and that weakens their faith and sometimes they are negligent in the meanes that weakens their faith yet still in the true beleeuer there is faith true faith though a weake faith and when he is in such weakenesse he grieues and mournes and goes to God by prayer and by all means striues against it So we see that Gods Children may and ought to haue this confident perswasion Proofes Now wee come to the Proofes of the Doctrine Heb. 10.22 Let vs draw neere with a true heart in assurance of faith The Apostle stirres vp himselfe and all true Beleeuers to draw neere to God in prayer and other holy exercises and when they doe draw neere he inioynes them to bring these two speciall graces with them to mannage these duties withall First a true heart take heed we come not as Hypocrites with their lips onely but with a true heart Secondly with full assurance with full confidence and repose and resting on the mercy and promises of God The manner of the phrase is effectuall the word signifies in the originall full saile and it is a speech borrowed from a Ship at Sea that is vnder Sayle and hath Winde and Tide and all her Sailes spread that goes a long snugge in her course towards her Port with full sayle so should all true Beleeuers when they come to God and draw neere to him in prayer hearing the word or receiuing the Sacraments we must hoist vp all the Sayles of our Faith that we may be carryed along in the performance thereof in the strength and power of Gods Spirit as with winde and tyde and with full assurance as with full Saile euermore resting vpon the promises and mercies of God in Iesus Christ and being confidently perswaded of the loue of God to vs in him and this the Apostle exhorts to in this place and therefore all Gods Children may ought to attaine to it 1 Iohn 3.2 We are now the Sonnes of God but yet it is not manifest what wee shall hee and wee know that when he shall be made manifest we shall be like him for wee shall see him as hee is The persons there spoken of are true beleeuers their present state is a blessed estate for they are the Sonnes of God Yea but what is their future estate who knowes what shal become of them hereafter The world knowes it not it doth not appeare to them what we shall be haply they thinke that we may fall away from grace and loose our adoption and be seperate from God yea but saith the Apostle We know better then so we know that when he shall appeare we shall be made like vnto him we know not onely our present estate but our future too we know we are now in a happy estate in the state of saluation for we are the Sons of God and though it appeare not to the world what we shall be yet we know are confidently perswaded that as we are in the state of saluation now so we shall continue firme in it we shall so liue and so dye and so rise againe at the last day this we know it is as sure as if it were done already When hee appeares we shall be like vnto him 1 Iohn 5.10.11 Hee that beleeueth in that Sonne of God hath the witnesse in himselfe c. What is this sauing truth which God doth witnesse and which euery beleeuer must be perswaded of It is this That God hath giuen vnto vs eternall life in his Sonne Iesus Christ which is the same in substance with that in the Doctrine that wee shall stand fast in the state of Gods loue to eternall life And what perswasion haue the children of God concerning this truth A true and sound perswasion such as he hath good warrant for in himselfe and in his owne heart He hath the witnesse of it in himselfe But what witnesse is this It may faile No it is not the witnesse of man but of God himselfe as verse 9.10 so that it is the witnesse of God in our hearts and therefore cannot deceiue vs See then if it be not a confident perswasion If we haue it not saith the Apostle we make God a lyar Rom. 4.21 being fully assured that he that had promised was able to doe it Here Abrahams faith is set before vs as a patterne for all true beleeuers and the strength of his faith is commended vnto vs by these two particulars each directly touching the point in hand one in the 20. verse that he was strong in faith doubted not if he was so perswaded as he doubted not it was a confident perswasion the other in the 21. verse that hee was fully assured that God which had promised was able to doe it there was the height of a confident perswasion this was Abrahams faith and that faith which he was iustified by verse 22. And lest any man should It was Abrahams faith indeed but that is too high a strain for vs to aime at No saith the Apostle in the 23. and 24. verses It is not written for him onely but for vs also where the Apostle imposeth the same dutie on vs that we also ought to bee strong in faith and not doubt of the promises of God but be fully assured that they shall be performed and made good vnto vs and this is to walke in the steps of the faith of our Father Abraham verse 12. And those are good children that follow so good a Father The Reasons of the point are these First the giuing the receiuing of the Spirit begets this perswasion Secondly the voyce of the Spirit in vs confirmes it Thirdly the nature of faith requires it Fourthly the fruits of the Spirit and of faith approue it Lastly the truth of Gods promises ratifie it and establish it First the giuing and receiuing of the Spirit begets Reason 1 this perswasion for in our conuersion to God marke these things well blessed is hee that heares and hath his part in them I say in our true Conuersion to God there is the Spirit giuen and receiued God giues his Spirit Man receiues it in the Act of Conuersion GOD neuer conuerts any man but he giues him his Spirit neither is there any man euer conuerted but he receiues the Spirit and this giuing and receiuing of the Spirit begets
this confident perswasion that surely God will be his God for euer 1 Iohn 4.13 Hereby we know that we dwell in him and he in vs because he hath giuen vs of his Spirit Hence it is that this Spirit thus giuen is called an earnest Ephes 1.13.14 It is a significant comparison and most pregnant to our purpose An earnest we know is something giuen in hand at the making vp of a bargaine the buyer giues it the seller receiues it and thereby both parties are bound to the full performance of the bargaine so it is betwixt God and our poore Soules in our conuersion God bargaines couenants with vs to be our God and to make vs his children and heires of saluation he giues vs an earnest and we receiue it what is that His Spirit to assure vs that as he hath begun so he will go on with vs and that his Couenant shall neuer be broken and wee receiue it vpon the same condition If but a man giue vs an earnest if he be an honest man wee are perswaded he will go on with his bargaine much more will God if he giue vs an earnest wee may be confidently perswaded that he will not breake with vs If God should giue but a small earnest but a penny we would beleeue that he would performe with vs but he giues vs his owne Spirit as great an earnest as himselfe in reuerence be it spoken to his great Maiesty and therefore he will surely goe on with vs he giues vs his Spirit to assure vs that he will not faile vs and therefore we may confidently be perswaded of it that he will performe his word to vs and he giues vs this earnest nor in our hands for haply we might loose it then but in our hearts and there it rests as a Seale to seale vs vp to God for euer and euer 2 Cor. 1.22 Who hath also sealed vs and giuen the earnest of his Spirit into our hearts Wee vse to cal this earnest giuen and receiued a Gods penny Here is a Gods penny indeed the best Gods penny that euer we tooke giuen vs vpon the greatest and best match that euer we made to assure vs certainly perswade vs that God wil perform his couenant to vs. Secondly the voyce of the Spirit in vs confirmes it for vpon our true conuersion as we receiue this Spirit so our Spirit growes into a blessed familiarity with Gods Spirit and in this familiarity Gods Spirit acquaints our spirits with many heauenly truthes and amongst other the Spirit tells vs in plaine tearmes that wee are in the number of those that shall be saued thou poore sinfull soule art in truth the child of God Rom. 8.16 The same spirit beareth witnes to our spirits that we are the children of God there is a liuely voyce in the hearts of all Gods true children wherby the Spirit tels them plainly so The Apostle in the 1 Cor. 2.10 to the 16. reasons the case plainely This is a secret might some say Yea but saith the Apostle God hath reuealed them to vs by his Spirit c. But it is hid in Gods minde Wee know the minde of God saith the Apostle verse 16. But how doe we know Gods minde why God hath reuealed it to vs by his Spirit verse 10. And in the 12. verse the Apostle saith that he hath giuen vs the Spirit that is of God that wee might know the things that are of God he hath giuen vs his Spirit to this end to confirme and seale vnto vs that wee are appointed vnto life Thirdly the nature of faith requires it Faith requires Reason 3 a confident perswasion how else can we say I beleeue in God and doubting is opposite to faith Iames 1.16 Aske in faith and wauer not Doubting is opposite to faith as darknes is to light they cannot stand together but with strife and contradiction one against another Fourthly the fruits of the Spirit and of Reason 4 faith approue it what are the fruits of the Spirit why the Commandements of God 2 Pet. 1.10 If yee doe these things ye shall neuer fall God giues his word for it hereby we are sure saith the Apostle 1 Iohn 2.3 that we know him if we keepe his Commandements and 1 Iohn 3.14 we know that wee are translated from death to life because we loue the Brethren If I loue my Brother truely for Christs sake I am sure that I am translated from death to life as sure as I know it to be day by the light Reason 5 Lastly the truth of Gods promises ratifie and establish it for as this makes our state sure in it selfe so also it makes it sure to vs Heb. 10.23 Hee is faithfull that hath promised and therefore let vs draw neere vnto him with full assurance and hold fast the profession of our hope without wauering this will carry vs out through thicke and thinne Vse 1 The first Vse is matter of Confutation it serues to confute Popish doubting I will insist specially vpon that because it is true that there is doubtings sometimes in the dearest of Gods children but they acknowledge and confesse them to be sins and infirmities and striue against them and repent of them But Popish doubting is maintained and they cherish men in it and they condemne an vndoubting faith to bee grosse presumption Alasse all our doubting is of our selues and not of God and confident perswasion is of God and not of vs and shall doubting be called good Religion and assurance condemned to bee presumption This is a grosse iudgement and a damnable censure But it is strange that euer the Papists should doubt of their saluation seeing they pretend that they haue the Law and the Gospell for them too The Law saith Doe this and liue and they pretend to performe perfect obedience to the Law and yet they doubt whether they shall liue The Gospell saith Beleeue this and thou shalt be saued and they say they are onely the true beleeuers Haue they both the Law and the Gospell to assure them and yet doe they doubt whether they shall be saued If the Law assure them not of saluation yet the Gospell might at least both together should not faile them But all things well considered it is no maruell seeing they ioyne their merits with Christs it is iust with God to deny them the greatest comfort in the world namely this full assurance by the merits of Christ And seeing they will be iustified by their owne workes no maruell though their iustification faile them seeing their workes faile them The euils of Popish doubting But let vs see the euill of this their Doctrine hereby they impeach Gods truth and call all his promises into question and deny one of the chiefest priuiledges in the world to Gods children and bereaue them of their best comfort and hereby they dishearten Gods children and dampe them in the course of grace and many other euills follow hereupon I will insist onely
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
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