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THE FIRST SERMON. ROMANS Chap. 8. Vers. 38.39. For I am perswaded, (or I am sure,) that neither Death nor life,
THE FIRST SERMON. ROMAN Chap. 8. Vers. 38.39. For I am persuaded, (or I am sure,) that neither Death nor life,
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nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height,
nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height,
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nor depth, nor any other creature, shall be able to seperate vs from the loue of God, which is in Christ Iesus our Lord.
nor depth, nor any other creature, shall be able to separate us from the love of God, which is in christ Iesus our Lord.
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FOr I am perswaded, (or I am sure, &c.) It being the ordinary portion of all Gods children to suffer many afflictions in this life;FOr I am persuaded, (or I am sure, etc.) It being the ordinary portion of all God's children to suffer many afflictions in this life;
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It was therefore the ordinary practise of the Apostles, to minister comfort and consolation to all Gods children, against all their sufferings.
It was Therefore the ordinary practice of the Apostles, to minister Comfort and consolation to all God's children, against all their sufferings.
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Thus the Apostle here in this place to comfort himselfe, and the faithfull against all afflictions, propounds two considerations:
Thus the Apostle Here in this place to Comfort himself, and the faithful against all afflictions, propounds two considerations:
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First, what the afflictions are that may befall Gods children; Secondly what harme they can doe them.
First, what the afflictions Are that may befall God's children; Secondly what harm they can do them.
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And this he doth from the 35. verse. First, what the afflictions are that Gods children are subiect to in this life;
And this he does from the 35. verse. First, what the afflictions Are that God's children Are Subject to in this life;
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and they are of all sorts, sore and heauy, Tribulation, Distresse, Persecution, Famine, Nakednesse, Perill, Sword, &c. Secondly, what harme can they doe to Gods children? He doth not exempt vs from any bodily dangers, (for therein wee are as other men) but they cannot endanger our spirituall estate, to depriue vs of that, they cannot seperate vs from the loue of God, which is in Christ Iesus our Lord,
and they Are of all sorts, soar and heavy, Tribulation, Distress, Persecution, Famine, Nakedness, Peril, Sword, etc. Secondly, what harm can they do to God's children? He does not exempt us from any bodily dangers, (for therein we Are as other men) but they cannot endanger our spiritual estate, to deprive us of that, they cannot separate us from the love of God, which is in christ Iesus our Lord,
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for so the question intends, verse 35. Who shall seperate vs from the loue of Christ? shal Tribulation,
for so the question intends, verse 35. Who shall separate us from the love of christ? shall Tribulation,
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or Distresse? As who should say, nothing can:
or Distress? As who should say, nothing can:
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No, they are so farre from doing vs harme in our spirituall estate, as that contrariwise, we are much the better for them, in that kinde:
No, they Are so Far from doing us harm in our spiritual estate, as that contrariwise, we Are much the better for them, in that kind:
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In all these things wee are conquerors, and more then conquerors, through him that loued vs, verse 37. And hereupon the Apostle growes to a peremptory resolution,In all these things we Are conquerors, and more then conquerors, through him that loved us, verse 37. And hereupon the Apostle grows to a peremptory resolution,
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and determines the matter clearely, both on his owne part, and on the part of all the faithfull, That neither life, nor death,
and determines the matter clearly, both on his own part, and on the part of all the faithful, That neither life, nor death,
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nor Angels, nor Principalities, &c. shall euer seperate vs from the loue of God, which is in Christ Iesus our Lord, verse 38.39. The parts of this Scripture are two:nor Angels, nor Principalities, etc. shall ever separate us from the love of God, which is in christ Iesus our Lord, verse 38.39. The parts of this Scripture Are two:
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First the Apostles resolution, that neither life nor death, &c. shall euer seperate him from the loue of God:
First the Apostles resolution, that neither life nor death, etc. shall ever separate him from the love of God:
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Secondly, his protestation of this his resolution, I am perswaded (or I am sure of it.
Secondly, his protestation of this his resolution, I am persuaded (or I am sure of it.
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First, the Apostles resolution, that nothing shall seperate him, &c. The substance and effect whereof is this;
First, the Apostles resolution, that nothing shall separate him, etc. The substance and Effect whereof is this;
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that true beleeuers can neuer fall away vtterly from grace;
that true believers can never fallen away utterly from grace;
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which he expresseth in these termes, that nothing can seperate vs, &c. So long as God loues vs, we can neuer vtterly fall away from grace: But God loues vs alwayes;
which he Expresses in these terms, that nothing can separate us, etc. So long as God loves us, we can never utterly fallen away from grace: But God loves us always;
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nothing can seperate vs from his loue: Therefore we can neuer vtterly fall away from grace.
nothing can separate us from his love: Therefore we can never utterly fallen away from grace.
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And that he might not seeme to speake vnaduisedly, or rashly, he knowes not what,
And that he might not seem to speak unadvisedly, or rashly, he knows not what,
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therefore he casts vp his reckoning before-hand, as the wise King doth before he vndertakes War, Luke 14.31. So doth the Apostle, foresee and set before his eies, all the causes & dangers of falling away that may be thought of,
Therefore he Cast up his reckoning beforehand, as the wise King does before he undertakes War, Lycia 14.31. So does the Apostle, foresee and Set before his eyes, all the Causes & dangers of falling away that may be Thought of,
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& then heartens himselfe against them all, against death, against life, against Angels, &c. and against all commers;
& then heartens himself against them all, against death, against life, against Angels, etc. and against all comers;
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neuer shall any thing seperate vs from the loue of God, neither death, nor life, saith the Apostle:
never shall any thing separate us from the love of God, neither death, nor life, Says the Apostle:
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What danger soeuer befals vs, it befals vs either in our life, or in our death,
What danger soever befalls us, it befalls us either in our life, or in our death,
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but neither in death, nor in life, shall any thing seperate vs, (saith the Apostle,) therefore nothing can:
but neither in death, nor in life, shall any thing separate us, (Says the Apostle,) Therefore nothing can:
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Yea, but yet wee may be ouermatched with mighty enemies, which are too strong for vs, as Angels, Principalities, Powers ;
Yea, but yet we may be overmatched with mighty enemies, which Are too strong for us, as Angels, Principalities, Powers;
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the Apostle continues his resolution, that God is infinitely more strong and mighty to saue vs,
the Apostle continues his resolution, that God is infinitely more strong and mighty to save us,
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then all our enemies are to destroy vs, and therefore saith, nor Angels, nor Principalities, nor Powers, shall euer preuaile against vs:
then all our enemies Are to destroy us, and Therefore Says, nor Angels, nor Principalities, nor Powers, shall ever prevail against us:
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Yea, but though our present state be good enough, yet things to come are vncertaine;
Yea, but though our present state be good enough, yet things to come Are uncertain;
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We know not yet how hardly we may be bestead hereafter vpon our death-beds, &c. But saith the Apostle, all shall be well then too, our God is not a God a farre off, but at hand too;
We know not yet how hardly we may be besteaded hereafter upon our deathbeds, etc. But Says the Apostle, all shall be well then too, our God is not a God a Far off, but At hand too;
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our louing God is not onely for the time present, but for the time to come,
our loving God is not only for the time present, but for the time to come,
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euen for all eternity, his loue neuer changeth:
even for all eternity, his love never changes:
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And therefore as our state is good for the present, so it is for the time to come, God hath secured vs for that too, neither things present, nor things to come:
And Therefore as our state is good for the present, so it is for the time to come, God hath secured us for that too, neither things present, nor things to come:
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Yea, but there is a great height aboue vs, we may bee snatched vp of that,
Yea, but there is a great height above us, we may be snatched up of that,
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and a great depth below vs, wee may be swallowed vp of that:
and a great depth below us, we may be swallowed up of that:
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No, saith the Apostle, our God that loues vs, rules in all things, both in the highest heights, and in the lowest depths that are,
No, Says the Apostle, our God that loves us, rules in all things, both in the highest heights, and in the lowest depths that Are,
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and therefore it is neither the height of Heauen, nor the depth of Hell that can separate vs:
and Therefore it is neither the height of Heaven, nor the depth of Hell that can separate us:
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Yea, but there are infinite Creatures in the world, and wee know not what mischiefe they may doe vs:
Yea, but there Are infinite Creatures in the world, and we know not what mischief they may do us:
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but saith the Apostle, they are but Creatures, and therefore in the hands and disposing of God their Creator, who is our louing Father in Christ Iesus,
but Says the Apostle, they Are but Creatures, and Therefore in the hands and disposing of God their Creator, who is our loving Father in christ Iesus,
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and therefore not any one of them can, nor all of them together shall, be able to separate vs, &c.
and Therefore not any one of them can, nor all of them together shall, be able to separate us, etc.
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Now secondly of his protestation, I am perswaded, or I am sure of it. It is not a bare conceit, but a full perswasion in me:
Now secondly of his protestation, I am persuaded, or I am sure of it. It is not a bore conceit, but a full persuasion in me:
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I doe not goe by thinkings and guessings, but vpon a sure ground, I am sure of it,
I do not go by thinkings and guessings, but upon a sure ground, I am sure of it,
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and here I make it knowne to all the world, bee it knowne to the faithfull, for their comfort and reioycing;
and Here I make it known to all the world, be it known to the faithful, for their Comfort and rejoicing;
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be it knowne to the wicked, for their terrour and astonishment; be it knowne to the Angels in heauen;
be it known to the wicked, for their terror and astonishment; be it known to the Angels in heaven;
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and be it knowne to the Diuels in hell, that I am perswaded, that I am confident in it, that neither death nor life, &c. Oh Paul, great was thy faith!
and be it known to the Devils in hell, that I am persuaded, that I am confident in it, that neither death nor life, etc. O Paul, great was thy faith!
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Oh thou beleeuing Man or Woman whatsoeuer thou art, labour and striue thou to get this perswasion into thy heart,
O thou believing Man or Woman whatsoever thou art, labour and strive thou to get this persuasion into thy heart,
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and if thou canst not get this full perswasion which was in the Apostle, yet labour to be a true Beleeuer, make sure worke for that,
and if thou Canst not get this full persuasion which was in the Apostle, yet labour to be a true Believer, make sure work for that,
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and then Paul doth here assure thee, as himselfe, that neither death, nor life, &c shall euer be able to separate thee from the loue of God in Christ Iesus ;
and then Paul does Here assure thee, as himself, that neither death, nor life, etc. shall ever be able to separate thee from the love of God in christ Iesus;
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for Paul doth not speake this onely in particular of himselfe, but of vs, putting it the case of euery beleeuing Man and Woman:
for Paul does not speak this only in particular of himself, but of us, putting it the case of every believing Man and Woman:
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He saith not nothing can separate mee, but vs: that is, all the faithfull:
He Says not nothing can separate me, but us: that is, all the faithful:
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and surely hee had the Spirit, and could not be deceiued, and therefore what was his case, is ours.
and surely he had the Spirit, and could not be deceived, and Therefore what was his case, is ours.
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I am sure, not any thing can seperate me;
I am sure, not any thing can separate me;
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and I am sure not any thing shall seperate them, whosoeuer they be, that haue sauing faith:
and I am sure not any thing shall separate them, whosoever they be, that have Saving faith:
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For I am perswaded, saith the Apostle, that neither death nor life, nor Angels, &c. shall be able to separate vs from the loue of God which is in Christ Iesus our Lord.
For I am persuaded, Says the Apostle, that neither death nor life, nor Angels, etc. shall be able to separate us from the love of God which is in christ Iesus our Lord.
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Now for my more orderly proceeding, and your better vnderstanding, I will cast this Scripture into this mould;
Now for my more orderly proceeding, and your better understanding, I will cast this Scripture into this mould;
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The whole substance of the Text doth spend and empty it selfe into these seauen particulars:
The Whole substance of the Text does spend and empty it self into these seauen particulars:
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First, is a matter of Implication, and that is, that there is a Communion or Coniunction betwixt God and the faithfull; Separation presupposeth Coniunction:
First, is a matter of Implication, and that is, that there is a Communion or Conjunction betwixt God and the faithful; Separation presupposeth Conjunction:
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when the Apostle saith, nothing can separate vs from God, it is necessarily implyed, that there is a Coniunction betwixt God and vs:
when the Apostle Says, nothing can separate us from God, it is necessarily employed, that there is a Conjunction betwixt God and us:
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for things that were neuer ioyned together, cannot be said to be separated one from the other.
for things that were never joined together, cannot be said to be separated one from the other.
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Then secondly, he expresseth the Bond of this Coniunction, and that is the loue of God. Thirdly, he shewes the ground and foundation of this Bond and Coniunction,
Then secondly, he Expresses the Bound of this Conjunction, and that is the love of God. Thirdly, he shows the ground and Foundation of this Bound and Conjunction,
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and that is, Christ Iesus our Lord. Fourthly, he declares a speciall Interest that the faithfull haue in Christ Iesus, by a note of neere and speciall reference betwixt Christ and the faithfull, our Lord. Fiftly, the Apostle auoucheth the certainty of the safety of Gods Children amidst all dangers, nothing can separate vs: and this hee enlargeth in many particular dangers,
and that is, christ Iesus our Lord. Fourthly, he declares a special Interest that the faithful have in christ Iesus, by a note of near and special Referente betwixt christ and the faithful, our Lord. Fifty, the Apostle avoucheth the certainty of the safety of God's Children amid all dangers, nothing can separate us: and this he enlarges in many particular dangers,
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euen the greatest that can be imagined, Death, life &c. Sixtly, he protests his Confidence which hee hath concerning this their safety,
even the greatest that can be imagined, Death, life etc. Sixty, he protests his Confidence which he hath Concerning this their safety,
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as being the vndoubted truth of God, I am perswaded, (or I am sure, &c. ) Seauenthly, he beares vp himselfe boldly vpon this assurance, against all afflictions and dangers that euer did,
as being the undoubted truth of God, I am persuaded, (or I am sure, etc.) Seauenthly, he bears up himself boldly upon this assurance, against all afflictions and dangers that ever did,
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or euer could, befall him, for this is the maine drift of this whole discourse, being propounded by way of a Reason, for I am sure :
or ever could, befall him, for this is the main drift of this Whole discourse, being propounded by Way of a Reason, for I am sure:
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Why doth he insult ouer all these? Because hee is sure, and bold against them all.
Why does he insult over all these? Because he is sure, and bold against them all.
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Now to the particulars, and first for the matter of Implication: The Doctrine is this.
Now to the particulars, and First for the matter of Implication: The Doctrine is this.
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All true beleeuers are ioyned to God in Christ, and haue a gracious and an holy and spirituall Communion and fellowship with him.
All true believers Are joined to God in christ, and have a gracious and an holy and spiritual Communion and fellowship with him.
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The point is but implyed here, and therefore I must not be very large in it;
The point is but employed Here, and Therefore I must not be very large in it;
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but yet because it is so implyed as being one speciall meanes of our standing fast in the state of Grace, it must not be left vntoucht, nor yet too sparingly handled.
but yet Because it is so employed as being one special means of our standing fast in the state of Grace, it must not be left untouched, nor yet too sparingly handled.
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It is a Doctrine hard to be vnderstood, and I dare say, it passeth the capacity of man to vnderstand it in the perfection of it:
It is a Doctrine hard to be understood, and I Dare say, it passes the capacity of man to understand it in the perfection of it:
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I say it is hard to be vnderstood, but it is harder to be beleeued, but hardest of all to be practised;
I say it is hard to be understood, but it is harder to be believed, but Hardest of all to be practised;
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we will speake somewhat of it therefore; first, by way of Explication, that so we may the better vnderstand it:
we will speak somewhat of it Therefore; First, by Way of Explication, that so we may the better understand it:
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secondly, somewhat by way of Confirmation, that we may the better beleeue it: thirdly, somewhat by way of Application, that wee may the better practise it.
secondly, somewhat by Way of Confirmation, that we may the better believe it: Thirdly, somewhat by Way of Application, that we may the better practise it.
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First, for Explication, there is a twofold Communion with God, one generall, the other speciall: the generall is common to all the Creatures;
First, for Explication, there is a twofold Communion with God, one general, the other special: the general is Common to all the Creatures;
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all haue communion with God, they in him, and he in them; they in him as their Creator, he in them, as his Creatures:
all have communion with God, they in him, and he in them; they in him as their Creator, he in them, as his Creatures:
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And this communion they haue with God in Christ too, who is the first begotten of euery Creature,
And this communion they have with God in christ too, who is the First begotten of every Creature,
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and in him all things consist, Colos. 1.15.17. as if he should say, Christ hath Communion with God, for hee is the Image of the inuisible God :and in him all things consist, Colos 1.15.17. as if he should say, christ hath Communion with God, for he is the Image of the invisible God:
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the Creatures haue communion with Christ, for hee is the first begotten of euery Creature, and in him all consist ;
the Creatures have communion with christ, for he is the First begotten of every Creature, and in him all consist;
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and so consequently, all the Creatures haue some kinde of Communion with God.
and so consequently, all the Creatures have Some kind of Communion with God.
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The speciall Communion is twofold, either that Communion which the Angels haue with God ▪ or that men haue with God;
The special Communion is twofold, either that Communion which the Angels have with God ▪ or that men have with God;
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the first wee will let passe as not so incident to the point in hand:
the First we will let pass as not so incident to the point in hand:
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For the second, the Communion which men haue with God, it is of two sorts also, generall or speciall:
For the second, the Communion which men have with God, it is of two sorts also, general or special:
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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;
General, which all men have with God by nature, as men, for christ having taken upon him the Whole nature of mankind, all men do Communicate with him;
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as he is man they partake with him, and he with them, as man with man, as the Apostle-shewes, Heb. 2.14.
as he is man they partake with him, and he with them, as man with man, as the Apostle-shewes, Hebrew 2.14.
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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,For as much as the Children were partakers of Flesh and blood, he also himself likewise took part with them, etc. The special Communion is that which we have with God through christ by grace,
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and this likewise is of two sorts, either in the outward meanes, or in the inward truth of grace:
and this likewise is of two sorts, either in the outward means, or in the inward truth of grace:
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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,
In the outward means of grace, and this is the case of all Professors of the Gospel, that Are outwardly called to the Communion of the word and of the Sacraments, they have Communion with God in christ, in respect of the outward means of grace,
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and are reputed members of Christs Body, and this they haue, as Christ is head of the Church visible.
and Are reputed members of Christ Body, and this they have, as christ is head of the Church visible.
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In the inward truth of grace;
In the inward truth of grace;
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and this is proper and peculiar to the faithfull onely, that are effectually called, and by faith truely ingrafted into Christ;
and this is proper and peculiar to the faithful only, that Are effectually called, and by faith truly ingrafted into christ;
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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 Communion they have with God in christ, as christ is the head of the Church invisible, that is, of the Whole company of God's chosen,
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and this is the true Communion here intended: Vnderstand it thus; God loues his chosen freely in Christ Iesus;
and this is the true Communion Here intended: Understand it thus; God loves his chosen freely in christ Iesus;
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and in his loue, giues his Spirit to his chosen; by his Spirit, hee workes faith into their hearts;
and in his love, gives his Spirit to his chosen; by his Spirit, he works faith into their hearts;
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by faith Christ dwels within them, and is made one with them, and they with him,
by faith christ dwells within them, and is made one with them, and they with him,
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and so in him they are made one with God:
and so in him they Are made one with God:
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so then, if yee aske me what this Communion is, I say it is our vniting or ioyning to God;
so then, if ye ask me what this Communion is, I say it is our uniting or joining to God;
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If yee aske me who are the persons that are ioyned? they are true Beleeuers, all they, and none else;
If ye ask me who Are the Persons that Are joined? they Are true Believers, all they, and none Else;
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If ye aske me, in whom they are ioyned? I say in Christ Iesus.
If you ask me, in whom they Are joined? I say in christ Iesus.
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Lastly, if yee aske mee what manner of Communion this is? I say, it is by grace,
Lastly, if ye ask me what manner of Communion this is? I say, it is by grace,
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and by the Spirit, and therefore it is a spirituall and holy Communion:
and by the Spirit, and Therefore it is a spiritual and holy Communion:
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and so you haue the whole Doctrine, and euery branch of it plainely cleared and opened. So much for Explication.
and so you have the Whole Doctrine, and every branch of it plainly cleared and opened. So much for Explication.
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Now secondly for Confirmation, and that shall be both by Scriptures and Reasons: First by Scripture, 2 Pet. 1.4.
Now secondly for Confirmation, and that shall be both by Scriptures and Reasons: First by Scripture, 2 Pet. 1.4.
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We are made partakers of the godly (or diuine) nature, &c. True Beleeuers are not onely made partakers of Gods blessings,We Are made partakers of the godly (or divine) nature, etc. True Believers Are not only made partakers of God's blessings,
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or of his guifts, but of Gods nature and being:
or of his Gifts, but of God's nature and being:
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And how? not by way of partition, as if some part of the godly Nature were taken from God,
And how? not by Way of partition, as if Some part of the godly Nature were taken from God,
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and giuen to vs, for that is impossible, the diuine nature can neuer be deuided;
and given to us, for that is impossible, the divine nature can never be divided;
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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.
but by Way of Communion, as communicating in the nature of God by a blessed Union, 1 Cor. 6.17. He that is joined to the Lord, is one Spirit.
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The Apostle here affirmes two things of euery true beleeuer;
The Apostle Here affirms two things of every true believer;
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First, that euery true Beleeuer is ioyned or glewed to the Lord, as the word signifies;
First, that every true Believer is joined or glued to the Lord, as the word signifies;
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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:
Secondly, the proceed of it, and that is this, that they Are one Spirit: Every true Believer is joined or glued to the Lord; there is our Conjunction:
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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.
Every Believer that is joined to the Lord, is one Spirit; there is the proceed of this Conjunction, even to an holy and found Communion.
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The Scripture speakes yet more particularly, affirming, that we are not onely ioyned to Gods being and nature,
The Scripture speaks yet more particularly, affirming, that we Are not only joined to God's being and nature,
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but to euery person in the God-head: This blessed Communion is made betwixt vs and the whole blessed Trinity, the Father, Sonne,
but to every person in the Godhead: This blessed Communion is made betwixt us and the Whole blessed Trinity, the Father, Son,
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and holy Ghost, as in the 1 of Iohn 1.3. Our fellowship is with the Father,
and holy Ghost, as in the 1 of John 1.3. Our fellowship is with the Father,
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and with his Sonne Iesus Christ, there is our Communion with the Father, and with the Sonne.and with his Son Iesus christ, there is our Communion with the Father, and with the Son.
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1 Cor. 1.9. Yee were called vnto the fellowship of his Sonne Iesus Christ : there is our Communion with the Sonne:1 Cor. 1.9. Ye were called unto the fellowship of his Son Iesus christ: there is our Communion with the Son:
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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:
and in the 2 Cor. 13.13. The Communion of the holy Ghost be with you all, etc. there is our Communion with the holy Ghost:
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We haue this Communion therefore with God the Father, God the Sonne, and God the holy Ghost.
We have this Communion Therefore with God the Father, God the Son, and God the holy Ghost.
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In precise tearmes take it thus; wee haue a Communion with God in Christ, through the Spirit:
In precise terms take it thus; we have a Communion with God in christ, through the Spirit:
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God the Father is the subiect to whom wee are vnited; Christ is the Mediator in whom we are vnited;
God the Father is the Subject to whom we Are united; christ is the Mediator in whom we Are united;
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the Holy Spirit is the worker by whom we are thus ioyned and vnited.
the Holy Spirit is the worker by whom we Are thus joined and united.
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God loues vs freely, and in his loue, giues vs his Spirit, and thereby workes faith in our hearts,
God loves us freely, and in his love, gives us his Spirit, and thereby works faith in our hearts,
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and by Faith, and by the Spirit, Christ is made one with vs, and we with him,
and by Faith, and by the Spirit, christ is made one with us, and we with him,
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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.
and in him we Are made one with God. So much for proofs by Scripture. The Reasons why there is such a Communion of the faithful with God, Are these.
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The first reason is, the Loue of God to them. Ezek. 16.8.
The First reason is, the Love of God to them. Ezekiel 16.8.
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When I passed by thee, and looked vpon thee, behold thy time was the time of loue, When I passed by thee, and looked upon thee, behold thy time was the time of love,
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and I spread my skirt ouer thee, and couered thy nakednesse, yea I sware vnto thee,
and I spread my skirt over thee, and covered thy nakedness, yea I sware unto thee,
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and entred into a couenant with thee, saith the Lord God, and thou becamest mine. and entered into a Covenant with thee, Says the Lord God, and thou becamest mine.
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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.
What is the reason that the Lord did all this for his people? It was his love, it was the time of love, and Therefore he did join them to himself, and made them his.
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Yet further, our Communion with God in Christ, is compared to a Marriage, in Scripture, Hosea 2.19.23. Ephes. 5.31.32.
Yet further, our Communion with God in christ, is compared to a Marriage, in Scripture, Hosea 2.19.23. Ephesians 5.31.32.
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Now why doth a Man marry a Woman? Is it not because he loues her? else hee dissembles; but God cannot dissemble:
Now why does a Man marry a Woman? Is it not Because he loves her? Else he dissembles; but God cannot dissemble:
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And therefore the maine reason why God marries vs, and makes vs one with himselfe, is this, because he loues vs.
And Therefore the main reason why God Marries us, and makes us one with himself, is this, Because he loves us
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Secondly, the mediation of Christ makes this Communion, God is in Christ, and the Beleeuer is in Christ,
Secondly, the mediation of christ makes this Communion, God is in christ, and the Believer is in christ,
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and there is the Communion, the Beleeuer is one with God in Christ:
and there is the Communion, the Believer is one with God in christ:
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Christ by his Incarnation makes this Communion, by his intercession he procures it, and by his death he doth purchase it,
christ by his Incarnation makes this Communion, by his Intercession he procures it, and by his death he does purchase it,
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and by our sanctification, he applyes it, and makes it ours. By his Incarnation hee makes it:
and by our sanctification, he Applies it, and makes it ours. By his Incarnation he makes it:
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For Christ being God, and comming downe, and taking our nature vpon him, and becomes man,
For christ being God, and coming down, and taking our nature upon him, and becomes man,
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then there is Emanuel, God with vs, Matth. 1.23.
then there is Emmanuel, God with us, Matthew 1.23.
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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,
not only God with christ, as he being made one with God, but God with us, as we through christ being made one with God,
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and he with vs. Secondly, in his Intercession, he procures it, as Ioh. 17.20.21.22. Neither pray I for these alone,
and he with us Secondly, in his Intercession, he procures it, as John 17.20.21.22. Neither pray I for these alone,
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but for them also that shall beleeue in me through their word, that they may all be one,
but for them also that shall believe in me through their word, that they may all be one,
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as thou Father art in mee, and I in thee, that they also may be one in vs: as thou Father art in me, and I in thee, that they also may be one in us:
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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,
Here christ prays for all true Believers, and what is his request? that they all may be one, etc. that is, there may be an holy Communion, not only betwixt themselves,
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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.
but betwixt them and God also, and surely Christ prayer was never denied, but God hears him always, John 11.42. Therefore if he hath prayed for it, he hath procured it.
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Thirdly, by his death he purchased it, Reu. 5.9. Thou hast redeemed vs to God by thy blood, &c. Christ hath bought vs,
Thirdly, by his death he purchased it, Reu. 5.9. Thou hast redeemed us to God by thy blood, etc. christ hath bought us,
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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 paid dearly for us, even his own precious blood, and whom hath he bought us to? to God, that we might be his, that is, that he may own us as his people,
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and that we may own him as our God.
and that we may own him as our God.
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Fourthly, he applyes it to vs, and makes it ours in our Sanctification, Heb. 2.11. For both hee that sanctifieth,
Fourthly, he Applies it to us, and makes it ours in our Sanctification, Hebrew 2.11. For both he that Sanctifieth,
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and they which are sanctified, are all one: and they which Are sanctified, Are all one:
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Til we are sanctified we are neuer truly ioyned to God, but when once we are sanctified, that is,
Till we Are sanctified we Are never truly joined to God, but when once we Are sanctified, that is,
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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;
when we begin to be truly holy in our hearts, & in our lives, then Are we already admitted into this blessed Communion with christ, and so with God;
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then hee that doth sanctifie, and they that are sanctified, are all one. Thirdly, the Bond of the Spirit is another reason of it:
then he that does sanctify, and they that Are sanctified, Are all one. Thirdly, the Bound of the Spirit is Another reason of it:
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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's Spirit hath a special intercourse, and does manage this Whole business betwixt God and us, Gal. 4.6. God hath sent forth the Spirit of his Son into our hearts, crying Abba Father:
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God sends his Spirit into our hearts, thereby God Communicates with vs, as with his Sonnes:
God sends his Spirit into our hearts, thereby God Communicates with us, as with his Sons:
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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:
By this Spirit we cry Abba Father, and thereby we Communicate with God as with our heavenly Father, there is God's Communion with us, and ours with him:
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All the exercises of Gods Communion with vs, are carried by his Spirit:
All the exercises of God's Communion with us, Are carried by his Spirit:
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If he teach vs, hee doth it by his Spirit, if he comforts vs, he comforts vs by his Spirit,
If he teach us, he does it by his Spirit, if he comforts us, he comforts us by his Spirit,
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if hee adopt vs, he adopts vs by his Spirit, if hee seales vs, if he sanctifies vs, hee doth it by his Spirit;
if he adopt us, he adopts us by his Spirit, if he Seals us, if he Sanctifies us, he does it by his Spirit;
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whatsoeuer God doth to vs in this Communion, hee doth it all by his Spirit:
whatsoever God does to us in this Communion, he does it all by his Spirit:
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And on the other side, all the exercises of our Communion with God, are carried by his Spirit;
And on the other side, all the exercises of our Communion with God, Are carried by his Spirit;
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If we pray, we pray by the Spirit; if we beleeue, we doe it by the Spirit;
If we pray, we pray by the Spirit; if we believe, we do it by the Spirit;
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if we loue God, if wee obey God, we doe it by the Spirit;
if we love God, if we obey God, we do it by the Spirit;
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that wee pray to God, that we beleeue in God, that we hope in God, loue,
that we pray to God, that we believe in God, that we hope in God, love,
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and obey God, it is all by the Spirit of God, there is one and the same Spirit in God, and in vs:
and obey God, it is all by the Spirit of God, there is one and the same Spirit in God, and in us:
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therefore the Bond of the Spirit is one speciall cause of this Communion which we haue with God.
Therefore the Bound of the Spirit is one special cause of this Communion which we have with God.
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The last Reason is from the nature of faith, which is of this Nature, that it vnites and ioynes the subiect or person beleeuing, to the obiect or thing beleeued,
The last Reason is from the nature of faith, which is of this Nature, that it unites and joins the Subject or person believing, to the Object or thing believed,
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and makes them one, By faith we are ingrafted into Christ, Rom. 11.19.20.
and makes them one, By faith we Are ingrafted into christ, Rom. 11.19.20.
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As a Syence is ingrafted into a Stocke, and as that growes to be one with the stocke,
As a Syence is ingrafted into a Stock, and as that grows to be one with the stock,
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so is the soule that is ingrafted into Christ, it growes one with Christ; Christ dwels in our hearts by faith, Ephes. 3.17.
so is the soul that is ingrafted into christ, it grows one with christ; christ dwells in our hearts by faith, Ephesians 3.17.
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And that is a blessed Communion and coniunction betwixt Christ and the true beleeuer.
And that is a blessed Communion and conjunction betwixt christ and the true believer.
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If we beleeue, presently we haue possession of Christ in our hearts, an holy and an heauenly gift:
If we believe, presently we have possession of christ in our hearts, an holy and an heavenly gift:
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By faith we eatethe flesh of Christ, and drink his blood, Iohn 6.47.54.
By faith we Eateth Flesh of christ, and drink his blood, John 6.47.54.
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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.And whosoever Eateth Christ Flesh, and Drinketh his blood, he lives in christ, and christ in him, vers. 57. Here is an holy and an heavenly Communion.
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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,
See the lively experience of this uniting power of faith in the case of Thomas, John 20.27.28. he would not believe, our Saviour persuades him to be ruled by him,
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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 ;
and not to be obstinate, not to be faithless, but faithful; so soon as ever he believed, he cries out, My Lord, and my God;
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so that by beleeuing in God, God becomes our God, and by beleeuing in the Lord, the Lord becomes our Lord;
so that by believing in God, God becomes our God, and by believing in the Lord, the Lord becomes our Lord;
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he is ours, and we are his; this makes the vnion: And so much be spoken for matter of Confirmation.
he is ours, and we Are his; this makes the Union: And so much be spoken for matter of Confirmation.
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Now lastly we come to speake somewhat, by way of Application, for the practise of Christians,
Now lastly we come to speak somewhat, by Way of Application, for the practice of Christians,
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and the vses for Application are of two sorts: the first sort of vses are for all men in generall;
and the uses for Application Are of two sorts: the First sort of uses Are for all men in general;
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the second sort, are for those that haue found this fauour at Gods hand, to attaine vnto his blessed Communion.
the second sort, Are for those that have found this favour At God's hand, to attain unto his blessed Communion.
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First, in generall for all men, and that is for reproofe; It serues to reproue a common errour amongst vs:
First, in general for all men, and that is for reproof; It serves to reprove a Common error among us:
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generally men thinke, we shall be saued by Iesus Christ, as he is without vs;
generally men think, we shall be saved by Iesus christ, as he is without us;
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for thus we imagine, that Christ came downe from heauen, and tooke our nature vpon him, dyed for Sinners,
for thus we imagine, that christ Come down from heaven, and took our nature upon him, died for Sinners,
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and is ascended into Heauen to make intercession for the Church, and whosoeuer beleeues thus of him, shall surely be saued by him:
and is ascended into Heaven to make Intercession for the Church, and whosoever believes thus of him, shall surely be saved by him:
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A gracelesse conceit, such as hardens many thousands in their ignorance, vnbeleefe, and disobedience, and carries them smooth to hell: Oh my Brethren !
A graceless conceit, such as hardens many thousands in their ignorance, unbelief, and disobedience, and carries them smooth to hell: O my Brothers!
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let vs not be deceiued, Christ Iesus indeed is a Sauiour and a perfect Sauiour,
let us not be deceived, christ Iesus indeed is a Saviour and a perfect Saviour,
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but he neuer saued any but such as had Communion with him, that were in him and he in them;
but he never saved any but such as had Communion with him, that were in him and he in them;
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they in him by faith, hee in them by his Spirit, else they can neuer be saued.
they in him by faith, he in them by his Spirit, Else they can never be saved.
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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: 2 Cor. 5.17. Except we be in christ, we have no part in his Resurrection, and Rom. 8.1. There is no condemnation to them that Are in christ Iesus:
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Till we be in Christ, wee are most damnable wretches;
Till we be in christ, we Are most damnable wretches;
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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,
if ever we will escape damnation, we must be in christ, and christ must be in us, Else we Are Reprobates, 2 Cor. 13.15. Harken thou carnal Professor, that Thinkest to be saved by christ,
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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:
as he is without thee, but the Holy Ghost tells thee plainly, that except christ be in thee, thou art but in the state of a Reprobate:
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If any man haue not the Spirit of Christ, the same is none of his, Rom. 8.9.10. If any man have not the Spirit of christ, the same is none of his, Rom. 8.9.10.
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To haue Christ within vs, is to haue his Spirit within vs, so that Christ must be in vs by his Spirit,
To have christ within us, is to have his Spirit within us, so that christ must be in us by his Spirit,
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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;
if we will have any part in him: It were a merry world for carnal Professors, if they might be saved by christ, as he is without us;
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Then the vnclean man, the proud man, the malicious, the couetous man, and the drunkard,
Then the unclean man, the proud man, the malicious, the covetous man, and the drunkard,
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and such like, might take their fill in sinne, and yet sit downe and blesse themselues,
and such like, might take their fill in sin, and yet fit down and bless themselves,
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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 say, O there is a Saviour in Heaven, christ Iesus, who sits At the right hand of God, he will be merciful unto us,
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and forgiue vs and saue vs: No, no, thou godlesse and gracelesse person, there is no such way to Heauen;
and forgive us and save us: No, no, thou godless and graceless person, there is no such Way to Heaven;
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Christ Iesus must be in thee by his Spirit, else he will neuer saue thee;
christ Iesus must be in thee by his Spirit, Else he will never save thee;
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thou must haue Christ thy Sauiour in thy heart, else thou hast no Christ thy Sauiour in heauen;
thou must have christ thy Saviour in thy heart, Else thou hast no christ thy Saviour in heaven;
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Christ Iesus must be in thee to mortifie thy vncleannesse, couetousnesse, pride, &c. and to make thee repent of thy sinnes,
christ Iesus must be in thee to mortify thy uncleanness, covetousness, pride, etc. and to make thee Repent of thy Sins,
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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;
and forsake them, and to cause thee to lead a new life, or Else he will never take away thy Sins: Deceive not thy self;
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thou thinkest that thou art in a good case, and shalt be saued; I tell thee thou art in a damnable state, except Christ be in thee;
thou Thinkest that thou art in a good case, and shalt be saved; I tell thee thou art in a damnable state, except christ be in thee;
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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;
It is very true that Iesus christ in his own person, as he is without us, hath done and suffered all things that may cause and procure our salvation;
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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;
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 never have any Saving benefit by him;
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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;
as for Exampl, christ Iesus hath in his own person, by sacrificing himself on the Cross, offered a sweet smelling sacrifice to God his Father for my Sins;
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but yet except Christ come downe into my Soule, by his Spirit, and perswade mee to beleeue it,
but yet except christ come down into my Soul, by his Spirit, and persuade me to believe it,
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and apply it to my selfe, I can haue no sauing part in that his Sacrifice.
and apply it to my self, I can have no Saving part in that his Sacrifice.
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The second Vse is matter of Examination, to teach vs to examine our selues concerning this point, whether Christ be in vs, 2 Cor. 13.5. Proue your selues whether you are in the faith;
The second Use is matter of Examination, to teach us to examine our selves Concerning this point, whither christ be in us, 2 Cor. 13.5. Prove your selves whither you Are in the faith;
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Examine your selues, saith the Apostle.Examine your selves, Says the Apostle.
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Enter into a serious consideration with your owne Soules, and see whether you haue any part in this blessed Communion with God or not:
Enter into a serious consideration with your own Souls, and see whither you have any part in this blessed Communion with God or not:
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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:
This be sure of, that whosoever hath not in Some true measure, this blessed Communion with God, he hath an accursed Communion with the devil, there is no middle betwixt them:
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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:
Therefore lay thy hand upon thy heart, and examine thy self what Communion thou hast with God in christ, what knowledge & what faith thou hast:
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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.
Dost thou know God in christ? dost thou believe 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 joined to God in christ, Else thou art without christ, and so without God.
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To giue you a sure and true Rule for this Tryall, which if you doe duely consider, will neuer deceiue you;
To give you a sure and true Rule for this Trial, which if you do duly Consider, will never deceive you;
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there are two infallible Euidences of this Communion, the Spirit, and the fruits of the Spirit:
there Are two infallible Evidences of this Communion, the Spirit, and the fruits of the Spirit:
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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:
First, the Spirit, 1 John 4.13. Hereby we know that we dwell in him, and he in us, Because he hath given us of his Spirit:
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The Apostle makes this a certain Note of our Communion, and therefore if wee haue the Spirit we are sure of it:
The Apostle makes this a certain Note of our Communion, and Therefore if we have the Spirit we Are sure of it:
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Yea, but we may flatter our selues, that we haue the Spirit when we haue it not? that is true,
Yea, but we may flatter our selves, that we have the Spirit when we have it not? that is true,
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but that is their owne Errour and presumption that doe so:
but that is their own Error and presumption that do so:
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but yet if thou doest make a Trade of this Examination, thou shalt finde in time, that thou doest know it of a Truth:
but yet if thou dost make a Trade of this Examination, thou shalt find in time, that thou dost know it of a Truth:
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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.
He that hath the Spirit indeed, knows it as Certainly, as he knows he lives; only by practice, experience, and prayer, this is brought to pass.
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Secondly, the fruits of the Spirit, (I will name but two,) Mortification, and Quickning ;
Secondly, the fruits of the Spirit, (I will name but two,) Mortification, and Quickening;
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Mortifying the old man, & quickening of the new man, these are two infallible Euidences of our Communion with God:
Mortifying the old man, & quickening of the new man, these Are two infallible Evidences of our Communion with God:
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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:
First, Mortification, Gal. 5.24. They that Are Christ have Crucified the Flesh with the affections and Lustiest; Secondly quickening, Rom. 8.11. But if the Spirit of him that raised up Iesus from the dead dwell in you, he that raised up christ from the dead, shall also quicken your Mortal bodies, by his Spirit that dwells in you:
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And both these in the 10. verse: If Christ be in you, the body is dead because of sinne;
And both these in the 10. verse: If christ be in you, the body is dead Because of sin;
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but the Spirit is life for Rightenesse sake: Now examine thy selfe by these Rules:but the Spirit is life for Rightenesse sake: Now examine thy self by these Rules:
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Thou sayest thou hopest to be saued by Christ, then shew that thou hast the Spirit,
Thou Sayest thou hopest to be saved by christ, then show that thou hast the Spirit,
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and the fruits of the Spirit:
and the fruits of the Spirit:
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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;
Look well Therefore into thy heart, what portion of the Spirit hast thou, Does the Spirit of God bear witness to thy Spirit that thou art God's? Again, examine thy self what fruits of the Spirit Are in thee;
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what mortification hast thou? doest thou striue against thy corruptions? doest thou mortifie thy earthly lusts? doest thou finde that sin dyes,
what mortification hast thou? dost thou strive against thy corruptions? dost thou mortify thy earthly Lustiest? dost thou find that since dies,
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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;
and thy secret corruptions waste and consume daily in thee? If thou dost, then hast thou a blessed Communion with christ Iesus in his death;
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for it is by the power of his death that this is wrought in thee.
for it is by the power of his death that this is wrought in thee.
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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,
Secondly, what quickening hast thou? what newness of heart and life? what zeal for God's glory? what delight in God's commandments? what Comfort hast thou in prayer? what care and conscience hast thou to lead a godly life? etc. If thou Findest these things in thee,
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then thou hast a blessed Communion with Christ in his resurrection;
then thou hast a blessed Communion with christ in his resurrection;
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for this is our Communion with Christ, to communicate with him both in his death and in his Resurrection,
for this is our Communion with christ, to communicate with him both in his death and in his Resurrection,
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and both these haue we by his Spirit;
and both these have we by his Spirit;
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but if thou dost not finde these things in thee, certainely as yet thou art in a miserable case.
but if thou dost not find these things in thee, Certainly as yet thou art in a miserable case.
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The second sort of Vses for those that haue attained this fauour at Gods hands, to enioy this blessed Communion, are these.
The second sort of Uses for those that have attained this favour At God's hands, to enjoy this blessed Communion, Are these.
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First, we that haue found this, should carry our selues worthy of it:
First, we that have found this, should carry our selves worthy of it:
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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;
Hath God admitted us to this happy Communion with himself? and will not we carry our selves answerably? If Some great man should admit us into fellowship with him, we would be careful how we carry our selves, we would be ruled by him, love that he loves, etc. then let us do so with God, He hath admitted us into fellowship with himself;
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let vs therefore be Ruled by his Spirit; Let vs be carefull to please him, fearefull to offend him;
let us Therefore be Ruled by his Spirit; Let us be careful to please him, fearful to offend him;
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Let vs doe his will, and not our owne wills, Let vs loue that which he loues;
Let us do his will, and not our own wills, Let us love that which he loves;
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Let vs loue his children and his Religion, and Righteousnesse and Holinesse, because God loues them:
Let us love his children and his Religion, and Righteousness and Holiness, Because God loves them:
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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:
And let us hate that which he hates; Let us hate our Sins and corruptions, 1 John 1.6. If we say we have fellowship with him, and walk in darkness, we lie:
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The Spirit giues them the lye in their face that say they haue fellowship with God, and yet liue in sinne.
The Spirit gives them the lie in their face that say they have fellowship with God, and yet live in sin.
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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:
Before we enter into this league and Communion with God, we Are At our own hands, happily we eat and drink with the drunken, we smite our fellow Servants, we walk in the Lustiest of our own eyes, we profane the Sabbath, and such like:
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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,
but when once we Are admitted into fellowship with God, then we Are bound to our Good-behaviour, our Eyes, Hands, Senses, Limbs, all the parts of our Bodies,
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and powers of our Soules, are wholly consecrated and deuoted to Gods seruice;
and Powers of our Souls, Are wholly consecrated and devoted to God's service;
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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,
As the Apostle speaks of Fornication, 1 Cor. 6.11.15. (A Common Sin in the Church of Corinth, and too Common among us;) So we may say of every sin,
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for so the force of this Reason extends it to all other sinnes, as well as to that:
for so the force of this Reason extends it to all other Sins, as well as to that:
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Shall we take the members of Christ and make them the members of an Harlot, God forbid. Shall we take the members of christ and make them the members of an Harlot, God forbid.
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So we say of Pride, Drunkennesse, and other sinnes; Shall I take the members of Christ, and make them the members of a Drunkard,
So we say of Pride, drunkenness, and other Sins; Shall I take the members of christ, and make them the members of a Drunkard,
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or of a proud person? God forbid; No, if any be in Christ, let him be a new Creature:
or of a proud person? God forbid; No, if any be in christ, let him be a new Creature:
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Old things are passed, and behold all things are become new, 2 Cor. 5.17. If any man haue beene a Drunkard, let him now learne to liue soberly;Old things Are passed, and behold all things Are become new, 2 Cor. 5.17. If any man have been a Drunkard, let him now Learn to live soberly;
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If any man haue beene a Sabboath breaker, or a swearer, or a lewd liuer, now that he is in Christ, he must be a new Creature:
If any man have been a Sabbath breaker, or a swearer, or a lewd liver, now that he is in christ, he must be a new Creature:
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Away with all thy olde sinnes, and see that all be new within thee:
Away with all thy old Sins, and see that all be new within thee:
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Decke thy selfe with all spirituall graces, Faith, and Repentance, and Loue, &c. keepe them alwayes in exercise, that so thou maist be alwaies gracious in Gods eyes, euer hauing your Lamps burning,
Deck thy self with all spiritual graces, Faith, and Repentance, and Love, etc. keep them always in exercise, that so thou Mayest be always gracious in God's eyes, ever having your Lamps burning,
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& thus we shall walke worthy of this blessed Communion. Secondly, this teacheth vs to maintaine this Communion, and to encrease it in our selues, and grow vp in it; First, by Prayer, Psal. 86.11. Knit (or vnite) my heart vnto thee, saith the Prophet, or make my heart one with thee:
& thus we shall walk worthy of this blessed Communion. Secondly, this Teaches us to maintain this Communion, and to increase it in our selves, and grow up in it; First, by Prayer, Psalm 86.11. Knit (or unite) my heart unto thee, Says the Prophet, or make my heart one with thee:
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and Iohn 17.20. Our Sauiour prayes for his Disciples that they might haue this Communion;
and John 17.20. Our Saviour prays for his Disciples that they might have this Communion;
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Now Dauid and the Disciples had this Communion before, but yet they pray for the increase of it;
Now David and the Disciples had this Communion before, but yet they pray for the increase of it;
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and if we aske, we shall receiue.
and if we ask, we shall receive.
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Secondly, wee must seeke to maintaine and increase this Communion by the Ministery of the Word, 1 Pet. 2.2.3. Hast thou tasted how bountifull the Lord hath beene to thee, in working this blessed Communion betwixt him and thee by his Word? then labour to bee further confirmed in it by that Word.
Secondly, we must seek to maintain and increase this Communion by the Ministry of the Word, 1 Pet. 2.2.3. Hast thou tasted how bountiful the Lord hath been to thee, in working this blessed Communion betwixt him and thee by his Word? then labour to be further confirmed in it by that Word.
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Thirdly, the Sacraments are forcible meanes to maintaine this Communion, especially the Lords Supper, for there God admits vs to his owne Table, feedes vs with the pretious Body and Blood of his owne Sonne;
Thirdly, the Sacraments Are forcible means to maintain this Communion, especially the lords Supper, for there God admits us to his own Table, feeds us with the precious Body and Blood of his own Son;
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What Communion can be greater then this? Besides, heere in this Sacrament the meanes of this our Communion, the Body and Bloud of Christ are tendred sensibly vnto vs, to our our hands, and to our mouthes:
What Communion can be greater then this? Beside, Here in this Sacrament the means of this our Communion, the Body and Blood of christ Are tendered sensibly unto us, to our our hands, and to our mouths:
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Then as the hand takes hold, and the mouth receiues the outward Elements, so let the heart take hold on Christ crucified,
Then as the hand Takes hold, and the Mouth receives the outward Elements, so let the heart take hold on christ Crucified,
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for our further Communion with him;
for our further Communion with him;
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wee neuer sauingly meditate on Christ, but we eate Christ, but when we come to the Lords Supper, there we doe more sensibly feede vpon him:
we never savingly meditate on christ, but we eat christ, but when we come to the lords Supper, there we do more sensibly feed upon him:
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We haue the Signes, the Bread and Wine, and the Ministers speciall Application;
We have the Signs, the Bred and Wine, and the Ministers special Application;
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This is my Body which was broken for thee, my bloud which was shed for thee, &c. this is a great helpe to vs:
This is my Body which was broken for thee, my blood which was shed for thee, etc. this is a great help to us:
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And whosoeuer receiues this Sacrament beleeuingly, as the Minister giues him the Bread and Wine, so God conuaies Christ into his heart by his Spirit.
And whosoever receives this Sacrament beleeuingly, as the Minister gives him the Bred and Wine, so God conveys christ into his heart by his Spirit.
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Lastly, euery of vs that comes to this Sacrament, must renew his Couenant with God,
Lastly, every of us that comes to this Sacrament, must renew his Covenant with God,
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and binde himselfe to be a truer seruant to God then euer before, else he can haue no Communion with Christ in this Sacrament.
and bind himself to be a truer servant to God then ever before, Else he can have no Communion with christ in this Sacrament.
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Fourthly, that wee may maintaine and grow vp in this happy Communion, wee must make much of the smallest portion thereof;
Fourthly, that we may maintain and grow up in this happy Communion, we must make much of the Smallest portion thereof;
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the least relish of Gods fauour, the least motions of this Spirit, the least degree of Sanctification, the least measure of true grace:
the least relish of God's favour, the least motions of this Spirit, the least degree of Sanctification, the least measure of true grace:
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make much of that little thou hast, and vse it well, and be sure thou shalt haue more, Math. 23.21.23. the Seruant that doth imploy his little well shall be made Ruler ouer much.
make much of that little thou hast, and use it well, and be sure thou shalt have more, Math. 23.21.23. the Servant that does employ his little well shall be made Ruler over much.
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The third Vse is, to teach vs Thankefulnesse:
The third Use is, to teach us Thankfulness:
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We must acknowledge, admire, and be rauished with the thought of the infinite goodnesse of God, in assuming thee and ioyning thee to himselfe.
We must acknowledge, admire, and be ravished with the Thought of the infinite Goodness of God, in assuming thee and joining thee to himself.
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This our blessed Communion in Christ, is infinitely more then if the greatest Potentate of the earth should take the meanest man that is to be his Fauourite;
This our blessed Communion in christ, is infinitely more then if the greatest Potentate of the earth should take the Meanest man that is to be his Favourite;
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or the basest woman that is to be his Spouse;
or the Basest woman that is to be his Spouse;
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for here the great God of heauen and earth, the King of Kings, makes vs his Fauourites,
for Here the great God of heaven and earth, the King of Kings, makes us his Favourites,
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and his Spouse, his owne associates, both in grace and glory.
and his Spouse, his own associates, both in grace and glory.
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Let vs therefore consider this aright, and poure forth our soules in thankefulnesse to God for this infinite mercy.
Let us Therefore Consider this aright, and pour forth our Souls in thankfulness to God for this infinite mercy.
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To prouoke vs the more to thankefulnesse, let vs solace our selues in this Garden of Eden, (for this is the Paradice of God.) Let vs behold and admire the particular passages betwixt God and vs in this blessed Communion;
To provoke us the more to thankfulness, let us solace our selves in this Garden of Eden, (for this is the Paradise of God.) Let us behold and admire the particular passages betwixt God and us in this blessed Communion;
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God knowes vs, and we know God; he walkes and talkes with vs, and we with him;
God knows us, and we know God; he walks and talks with us, and we with him;
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he couenants with vs, and we with him, Hosea 2.23. he loues and honours vs, and we loue and honour him;
he Covenants with us, and we with him, Hosea 2.23. he loves and honours us, and we love and honour him;
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he liues, and dwels, and delights in vs, and we liue, and dwell, and delight in him.
he lives, and dwells, and delights in us, and we live, and dwell, and delight in him.
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In admiration of this great mercy of God, let euery one of vs breake forth and say;
In admiration of this great mercy of God, let every one of us break forth and say;
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Oh glorious God, how infinitely good art thou to my poore Soule! Oh my poore Soule, how infinitely thankefull oughtest thou to be to thy glorious God!
O glorious God, how infinitely good art thou to my poor Soul! O my poor Soul, how infinitely thankful Ought thou to be to thy glorious God!
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The last Vse is for Comfort, and for singular consolation to all true beleeuers.
The last Use is for Comfort, and for singular consolation to all true believers.
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It is a great comfort to vs, that God is with vs, and wee with him:
It is a great Comfort to us, that God is with us, and we with him:
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But that God should be in vs, and we in God;
But that God should be in us, and we in God;
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that he should be one with vs, and wee one with him, this is the comfort of all comforts:
that he should be one with us, and we one with him, this is the Comfort of all comforts:
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For being thus with vs, then if afflictions, temptations, persecutions, death, men, or Diuels, can preuaile against God and Christ;
For being thus with us, then if afflictions, temptations, persecutions, death, men, or Devils, can prevail against God and christ;
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then may they preuaile against vs:
then may they prevail against us:
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But if God and Christ be stronger then all the aduersary powers, that are or can be against vs,
But if God and christ be Stronger then all the adversary Powers, that Are or can be against us,
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then surely they shall neuer preuaile against vs, that are one with God in Christ Iesus. FINIS.
then surely they shall never prevail against us, that Are one with God in christ Iesus. FINIS.
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THE SECOND SERMON, Vpon ROMANS 8. two last Verses.
THE SECOND SERMON, Upon ROMAN 8. two last Verses.
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For I am perswaded, (or I am sure,) that neither Death nor life, &c. I Haue shewed the Dependance and Connexion of those words with the former, from the 35. Verse. Also I haue shewed you that they containe two parts;
For I am persuaded, (or I am sure,) that neither Death nor life, etc. I Have showed the Dependence and Connexion of those words with the former, from the 35. Verse. Also I have showed you that they contain two parts;
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First, the Apostles Resolution, neither Death, nor life, nor Angels, &c. should separate him, &c. Secondly, his Protestation, I am perswaded, or I am sure of it.
First, the Apostles Resolution, neither Death, nor life, nor Angels, etc. should separate him, etc. Secondly, his Protestation, I am persuaded, or I am sure of it.
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I also opened the meaning of the words, as you may remember, which I will not now stand to repeate;
I also opened the meaning of the words, as you may Remember, which I will not now stand to repeat;
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onely remember that I cast this Scripture into this mould, and shewed you that it spent it selfe into these particulars;
only Remember that I cast this Scripture into this mould, and showed you that it spent it self into these particulars;
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First, that which the Apostle implyes, namely, that there is a Coniunction betwixt God and true Beleeuers, implyed in the word separate. Secondly, the Bond of this Communion,
First, that which the Apostle Implies, namely, that there is a Conjunction betwixt God and true Believers, employed in the word separate. Secondly, the Bound of this Communion,
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and that is the loue of God. Thirdly, the Apostle shewes the ground, both of this Bond,
and that is the love of God. Thirdly, the Apostle shows the ground, both of this Bound,
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and of this Communion, and that is, Iesus Christ. Fourthly, hee declares that there is a neere Interest betwixt Christ and the Faithfull, our Lord. Fiftly, he auoucheth the safety of Gods children in the middest of all dangers;
and of this Communion, and that is, Iesus christ. Fourthly, he declares that there is a near Interest betwixt christ and the Faithful, our Lord. Fifty, he avoucheth the safety of God's children in the midst of all dangers;
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nothing shall separate them, &c. and inlargeth it in many particulars, neither death nor life. Sixtly, hee protests the confidence he hath concerning this his safety, I am perswaded, or I am sure. nothing shall separate them, etc. and enlargeth it in many particulars, neither death nor life. Sixty, he protests the confidence he hath Concerning this his safety, I am persuaded, or I am sure.
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Lastly, he beares himself boldly vpon this assurance, that neither any thing that hath, or shall befall him, shall seperate him from the loue of God.
Lastly, he bears himself boldly upon this assurance, that neither any thing that hath, or shall befall him, shall separate him from the love of God.
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We haue begun with the first particular, the matter of Implication, and the point was this, namely;
We have begun with the First particular, the matter of Implication, and the point was this, namely;
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That all true Beleeuers are ioyned to God in Christ, and haue a holy and spirituall and gracious communion and fellowship with him;
That all true Believers Are joined to God in christ, and have a holy and spiritual and gracious communion and fellowship with him;
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of this wee spake the last time, as time did permit.
of this we spoke the last time, as time did permit.
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Now we are to come to the second point, the Bond of this holy Communion betwixt God and vs,
Now we Are to come to the second point, the Bound of this holy Communion betwixt God and us,
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and that is, the loue of God. The Doctrine is this, that the Bond of that holy Communion which is betwixt God and true Beleeuers, is Gods loue to them.
and that is, the love of God. The Doctrine is this, that the Bound of that holy Communion which is betwixt God and true Believers, is God's love to them.
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The Bond of that holy Communion which true Beleeuers haue with God in Christ, is the loue of God.
The Bound of that holy Communion which true Believers have with God in christ, is the love of God.
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The Doctrine ariseth thus, the Apostle speaking of the Impossibilitie of seperating vs from God, or from our Communion with God, expresseth it thus;
The Doctrine arises thus, the Apostle speaking of the Impossibility of separating us from God, or from our Communion with God, Expresses it thus;
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nothing can seperate vs from the loue of God, thereby giuing vs plainely to vnderstand, that the Bond whereby we are so fast ioyned to God in Christ so as nothing can seperate vs, is this, the loue of God towards vs. I will speake somewhat by way of Explication;
nothing can separate us from the love of God, thereby giving us plainly to understand, that the Bound whereby we Are so fast joined to God in christ so as nothing can separate us, is this, the love of God towards us I will speak somewhat by Way of Explication;
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and certaine questions there are to be propounded and answered therein.
and certain questions there Are to be propounded and answered therein.
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The first question is, whether this loue of God here spoken or, may not be meant of our loue to God,
The First question is, whither this love of God Here spoken or, may not be meant of our love to God,
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as well as of his loue to vs, for so some expound it? and it agrees well with the phrase,
as well as of his love to us, for so Some expound it? and it agrees well with the phrase,
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for so sometimes in Scripture, the loue of God is taken for Gods loue to vs,
for so sometime in Scripture, the love of God is taken for God's love to us,
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and sometime for our loue to God:
and sometime for our love to God:
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And also it agrees well with the drift of this place, which is to shew the certainty of the faithfull in the state of grace, not onely that nothing can remoue God from vs, that he should cease to loue vs;
And also it agrees well with the drift of this place, which is to show the certainty of the faithful in the state of grace, not only that nothing can remove God from us, that he should cease to love us;
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but also that nothing shall remoue vs from God, that wee should cease to loue him.
but also that nothing shall remove us from God, that we should cease to love him.
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And it agrees well with the Nature of our Communion with God;
And it agrees well with the Nature of our Communion with God;
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for this being a mutuall Communion, as well on our part with God, as on his part with vs (for,
for this being a mutual Communion, as well on our part with God, as on his part with us (for,
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as he saith to vs, thou art my People, so, we say to him, thou art my God, Hosea 2.23.
as he Says to us, thou art my People, so, we say to him, thou art my God, Hosea 2.23.
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) therefore there is necessary vse as well of our loue to him, as of his to vs,
) Therefore there is necessary use as well of our love to him, as of his to us,
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for the vpholding of this Communion.
for the upholding of this Communion.
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I answere, the loue of God here spoken of is meant directly & properly of Gods loue to vs,
I answer, the love of God Here spoken of is meant directly & properly of God's love to us,
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& not of our loue to God; for it must be vnderstood of such a loue that neuer failes;
& not of our love to God; for it must be understood of such a love that never fails;
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but alas our loue to God doth faile many times, but Gods loue to vs neuer failes:
but alas our love to God does fail many times, but God's love to us never fails:
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therefore it must be meant of Gods loue to vs, & not of our loue to God:
Therefore it must be meant of God's love to us, & not of our love to God:
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there is indeed a great vse, & an absolute necessity of our loue to God,
there is indeed a great use, & an absolute necessity of our love to God,
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& so it is true that God will neuer suffer our loue to fall vtterly from him,
& so it is true that God will never suffer our love to fallen utterly from him,
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and so consequently it is true that nothing shall vtterly seperate vs from our loue to him:
and so consequently it is true that nothing shall utterly separate us from our love to him:
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Yea, but that is not the drift of the place, for the force and power of our vnseperable Coniunction with God, doth not stand vpon the weake hold of our loue to God,
Yea, but that is not the drift of the place, for the force and power of our unseparable Conjunction with God, does not stand upon the weak hold of our love to God,
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but vpon the strong & vnmoueable hold of Gods loue to vs. The second Question is, that seeing it is meant of Gods loue to vs, then what kinde of Gods loue to the faithfull is here spoken of? I answere, there is a threefold loue which God beares to all true Beleeuers:
but upon the strong & Unmovable hold of God's love to us The second Question is, that seeing it is meant of God's love to us, then what kind of God's love to the faithful is Here spoken of? I answer, there is a threefold love which God bears to all true Believers:
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First, God loues his children with a generall loue, as they are his Creatures, the worke of his owne hands,
First, God loves his children with a general love, as they Are his Creatures, the work of his own hands,
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and so he hates nothing that hee hath made;
and so he hates nothing that he hath made;
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and this is a prouiding loue for their maintenance and preseruation, and this hee shewes in our daily Foode and Rayment, and necessaries for this life.
and this is a providing love for their maintenance and preservation, and this he shows in our daily Food and Raiment, and necessaries for this life.
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Secondly, he loues them with a speciall loue, as men, or as they are of the Nature of mankinde,
Secondly, he loves them with a special love, as men, or as they Are of the Nature of mankind,
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for the Nature of man is a louely thing in the eyes of God; and this is a countenancing loue, for the aduancement and honour of mankinde;
for the Nature of man is a lovely thing in the eyes of God; and this is a countenancing love, for the advancement and honour of mankind;
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and this loue God shewed specially in the Incarnation of Christ, when the nature of man was assumed into the person of the Sonne of God.
and this love God showed specially in the Incarnation of christ, when the nature of man was assumed into the person of the Son of God.
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The third is a particular loue which he beares to them as they are his Children and true Beleeuers,
The third is a particular love which he bears to them as they Are his Children and true Believers,
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for a true beleeuing Saul is a most pretious Iewell before the Lord; and this is a sauing loue, for their grace and glory:
for a true believing Saul is a most precious Jewel before the Lord; and this is a Saving love, for their grace and glory:
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and this hee shewes in making vs one with himselfe inseperably, and for euer;
and this he shows in making us one with himself inseparably, and for ever;
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and this loue it is, that is here spoken of, Nothing shall seperate vs from the sauing loue of God for grace and glory.
and this love it is, that is Here spoken of, Nothing shall separate us from the Saving love of God for grace and glory.
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The third Question is, why it is called a Bond : The answere is, because it performes such Offices in this case, as a Bond doth;
The third Question is, why it is called a Bound: The answer is, Because it performs such Offices in this case, as a Bound does;
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for first, a Bond serues to ioyne and tye things together into one Bundle;
for First, a Bound serves to join and tie things together into one Bundle;
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and secondly, being so tyed, it keepes them fast together, so that till the Bond be broken,
and secondly, being so tied, it keeps them fast together, so that till the Bound be broken,
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or taken off (as wee see in a faggot or a sheafe) they are neuer sundred;
or taken off (as we see in a faggot or a sheaf) they Are never sundered;
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so is Gods loue in this blessed vnion, it ioynes together, and till it selfe faile, (which can neuer be) it holds vs fast to God for euer.
so is God's love in this blessed Union, it joins together, and till it self fail, (which can never be) it holds us fast to God for ever.
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These things rightly vnderstood, and well digested, the Doctrine stands cleare in euery mans vnderstanding and iudgement against all difficultie and exception;
These things rightly understood, and well digested, the Doctrine Stands clear in every men understanding and judgement against all difficulty and exception;
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namely, that the Bond of that holy Communion which is betwixt God and true Beleeuers, is Gods loue to them in Christ.
namely, that the Bound of that holy Communion which is betwixt God and true Believers, is God's love to them in christ.
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The proofes of the Doctrine are these, Ier. 31.3. the end of the Verse. I haue loued thee with an euerlasting loue, therefore with mercy haue I drawne thee:
The proofs of the Doctrine Are these, Jeremiah 31.3. the end of the Verse. I have loved thee with an everlasting love, Therefore with mercy have I drawn thee:
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It is Gods owne speech to his owne people, wherein first he professeth his loue;
It is God's own speech to his own people, wherein First he Professes his love;
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I haue loued thee, &c. And then he shewes the fruits of his loue, therefore with mercy haue I drawne thee, &c. The Lord shewes mercy vnto vs,I have loved thee, etc. And then he shows the fruits of his love, Therefore with mercy have I drawn thee, etc. The Lord shows mercy unto us,
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and in mercy drawes vs vnto himselfe, into a blessed Communion with his owne Maiesty;
and in mercy draws us unto himself, into a blessed Communion with his own Majesty;
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but what is the Bond whereby he drawes vs? It is his loue to vs, I haue loued thee, therefore, &c. Hosea 11.1.4. When Israel was a Childe,
but what is the Bound whereby he draws us? It is his love to us, I have loved thee, Therefore, etc. Hosea 11.1.4. When Israel was a Child,
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then I loued him, and called my Sonne out of Egypt ;then I loved him, and called my Son out of Egypt;
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God cals vs out of the Egyptian darkenesse of Sinne and Death, and Hell, and takes vs to be his owne Children, his Sonnes and Daughters;
God calls us out of the Egyptian darkness of Sin and Death, and Hell, and Takes us to be his own Children, his Sons and Daughters;
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but whence comes it that he enters into this league with vs? It is from his loue, I haue loued him, &c. then in the fourth Verse, I leade them with Cords of man,
but whence comes it that he enters into this league with us? It is from his love, I have loved him, etc. then in the fourth Verse, I lead them with Cords of man,
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euen with Bonds of Loue, where the Holy Ghost speakes expresly to the point in hand, that the Bonds whereby God leades along in the wayes of saluation, are the Bonds of Loue, Cant. 2 4. He brought mee into the Wine-Cellar,
even with Bonds of Love, where the Holy Ghost speaks expressly to the point in hand, that the Bonds whereby God leads along in the ways of salvation, Are the Bonds of Love, Cant 2 4. He brought me into the Wine-Cellar,
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and Loue was his Banner ouer me;
and Love was his Banner over me;
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He brought me into his Wine-Cellar, there the Spouse (euery true beleeuing Soule) speakes of the sweet intercourse betwixt Christ and her;He brought me into his Wine-Cellar, there the Spouse (every true believing Soul) speaks of the sweet intercourse betwixt christ and her;
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brought me into his Wine-Cellar, that is, made me partaker, of his spirituall, sweet, and heauenly comforts,brought me into his Wine-Cellar, that is, made me partaker, of his spiritual, sweet, and heavenly comforts,
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for that is meant by wine;
for that is meant by wine;
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and loue was his Banner, what is the vse of a Banner? It is to gather together the Souldiers to the Company and Captaine to whom they doe belong:and love was his Banner, what is the use of a Banner? It is to gather together the Soldiers to the Company and Captain to whom they do belong:
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Gods Banner ouer his people, is his lone, It is the loue of God to his, that gathers all true beleeuers together vnto Iesus Christ, he being their Captaine,
God's Banner over his people, is his lone, It is the love of God to his, that gathers all true believers together unto Iesus christ, he being their Captain,
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and they his Souldiers to serue vnder his Colours;
and they his Soldiers to serve under his Colours;
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Oh this is a sweet seruice, to serue and to fight vnder the Colours and Banner of the loue of God in Iesus Christ!
O this is a sweet service, to serve and to fight under the Colours and Banner of the love of God in Iesus christ!
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Iohn 3.16. God so loued the world, that he gaue his onely begotten Sonne, that whosoeuer beleeueth in him should not perish, but haue eternall life: John 3.16. God so loved the world, that he gave his only begotten Son, that whosoever Believeth in him should not perish, but have Eternal life:
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God hath giuen vs his Sonne Iesus Christ, that by faith wee might beleeue in him,
God hath given us his Son Iesus christ, that by faith we might believe in him,
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and haue Communion with him, and hee that doth beleeue in him shall neuer perish, but haue eternall life:
and have Communion with him, and he that does believe in him shall never perish, but have Eternal life:
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And whence is all this? from his loue, there is no bond to tye God to doe this for vs,
And whence is all this? from his love, there is no bound to tie God to do this for us,
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but onely his loue to vs, God so loued the world, &c. Iohn 17.23. I in them and thou in me, that they may be made perfect in one,
but only his love to us, God so loved the world, etc. John 17.23. I in them and thou in me, that they may be made perfect in one,
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and that the world may know that thou hast sent me, and hast loued them as thou hast loued mee: and that the world may know that thou hast sent me, and hast loved them as thou hast loved me:
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That Christ is in vs, and God in Christ, and that all the faithfull haue a perfect Communion with God in Christ.
That christ is in us, and God in christ, and that all the faithful have a perfect Communion with God in christ.
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These are plaine Euidences to the eye of the world;
These Are plain Evidences to the eye of the world;
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that God hath sent his Sonne to vs, and that he hath loued vs (in some measure) as he loues Christ himselfe,
that God hath sent his Son to us, and that he hath loved us (in Some measure) as he loves christ himself,
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and that this loue was the cause, why he did all this for vs: So much for proofes of Scripture to confirme this point.
and that this love was the cause, why he did all this for us: So much for proofs of Scripture to confirm this point.
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The Reasons of the Doctrine are these: The Reasons of the Doctrine Are these:
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First, all the good that euer God doth to all or any of his creatures, it is meerely of his owne loue, and good will towards them;
First, all the good that ever God does to all or any of his creatures, it is merely of his own love, and good will towards them;
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therefore this Communion which God affords the faithfull to haue with him, is much more from his loue:
Therefore this Communion which God affords the faithful to have with him, is much more from his love:
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That all the good that euer God doth to any of his creatures comes from his loue, we may see, Psal. 145.16. Thou openest thy hand and fillest all things liuing of thy good pleasure ; then much more this Communion;
That all the good that ever God does to any of his creatures comes from his love, we may see, Psalm 145.16. Thou openest thy hand and Fillest all things living of thy good pleasure; then much more this Communion;
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I say much more, for the Reason ariseth vpon many aduantages:I say much more, for the Reason arises upon many advantages:
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First, if all the good he doth to the other creatures comes from his loue, much more the good hee doth to man must come from his loue, Man being the choise and prime of the creatures:
First, if all the good he does to the other creatures comes from his love, much more the good he does to man must come from his love, Man being the choice and prime of the creatures:
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Secondly, if to men in generall, of loue, then much more to true beleeuers, being the prime and choise of men in Gods estimation:
Secondly, if to men in general, of love, then much more to true believers, being the prime and choice of men in God's estimation:
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Thirdly, if all the good God doth to true beleeuers comes from his loue, then much more this blessed Communion, which is the Prime and Choise,
Thirdly, if all the good God does to true believers comes from his love, then much more this blessed Communion, which is the Prime and Choice,
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and indeed the very Summe of all the good wee receiue from God; so that the reason stands very strong.
and indeed the very Sum of all the good we receive from God; so that the reason Stands very strong.
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The second Reason is drawne from the nature or kinde of this Communion;
The second Reason is drawn from the nature or kind of this Communion;
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What is that? It is such a Communion as is betwixt the Father and the Child, 2 Cor. 6.18. I will be your Father,
What is that? It is such a Communion as is betwixt the Father and the Child, 2 Cor. 6.18. I will be your Father,
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and you shall be my Sonnes and Daughters, saith the Lord Almighty: Now betwixt the Father and the Childe, the case stands thus;and you shall be my Sons and Daughters, Says the Lord Almighty: Now betwixt the Father and the Child, the case Stands thus;
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so long as the Father loues his Child, so long he doth well by him, and delights to do him good;
so long as the Father loves his Child, so long he does well by him, and delights to do him good;
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when his loue failes, then the good he doth him failes too; that which binds the Father to doe his Childe good, is his loue towards him:
when his love fails, then the good he does him fails too; that which binds the Father to do his Child good, is his love towards him:
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Now, can a Mother forget her childe, and not haue compassion on the Sonne of her wombe? though shee should,
Now, can a Mother forget her child, and not have compassion on the Son of her womb? though she should,
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yet will not the Lord forget his Children: yet will not the Lord forget his Children:
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The loue of a father to his child is changeable, but Gods loue to his children is vnchangeable;
The love of a father to his child is changeable, but God's love to his children is unchangeable;
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that bond may be broken and so all flies in sunder; but this cannot be broken, and therefore we cannot be sundred from God.
that bound may be broken and so all flies in sunder; but this cannot be broken, and Therefore we cannot be sundered from God.
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Againe, it is such a Communion as is betwixt the head and the members, Ephe. 4.15.16.
Again, it is such a Communion as is betwixt the head and the members, Ephes 4.15.16.
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and wee know that it is from a louing respect that the head carries to the members of the Body, whereby the members receiue life,
and we know that it is from a loving respect that the head carries to the members of the Body, whereby the members receive life,
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and sense, and motion from the head;
and sense, and motion from the head;
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they are knit together in loue, as in the 16. verse, as that being the knitter of the members amongst themselues, and to their head;
they Are knit together in love, as in the 16. verse, as that being the knitter of the members among themselves, and to their head;
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and therefore consequently of the head to the members, as the Apostle makes the matter very cleare in that place.
and Therefore consequently of the head to the members, as the Apostle makes the matter very clear in that place.
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Againe, it is such a Communion, as is betwixt the husband and the wife, Hosea 2.19. and loue is all in all in that Communion;
Again, it is such a Communion, as is betwixt the husband and the wife, Hosea 2.19. and love is all in all in that Communion;
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First, it brings them together, then it knits them together, and it holds them fast together to the death;
First, it brings them together, then it knits them together, and it holds them fast together to the death;
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so it is betwixt God and vs, looke into the booke of Canticles with a spirituall eye,
so it is betwixt God and us, look into the book of Canticles with a spiritual eye,
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and there we shall see this Communion of the beleeuing soule with Christ, compared to the Communion that is betwixt man and wife,
and there we shall see this Communion of the believing soul with christ, compared to the Communion that is betwixt man and wife,
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and we shall finde that there is neuer a stitch nor passage in it, but is from loue, Ephesians, chap. 5. verse 25. Husbands loue your wiues, as Christ loued his Church :
and we shall find that there is never a stitch nor passage in it, but is from love, Ephesians, chap. 5. verse 25. Husbands love your wives, as christ loved his Church:
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All that euer is done betwixt man and wife, must be in loue; and so it is betwixt CHRIST and his Church.
All that ever is done betwixt man and wife, must be in love; and so it is betwixt CHRIST and his Church.
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The third Reason, there is no moouing cause in vs, why the Lord should thus ioyne vs,
The third Reason, there is no moving cause in us, why the Lord should thus join us,
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and tye vs vnto himselfe, therefore it is of his meere loue, there is no moouing cause on our part,
and tie us unto himself, Therefore it is of his mere love, there is no moving cause on our part,
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for what did, or could the Lord see in vs, whereby he might be induced to doe this for vs? Is it our multitude that should moue God? Oh no, saith Moses, Deut. 7.7.8. The Lord did not set his loue vpon you,
for what did, or could the Lord see in us, whereby he might be induced to do this for us? Is it our multitude that should move God? O no, Says Moses, Deuteronomy 7.7.8. The Lord did not Set his love upon you,
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or chuse you because you were more in number then any people, for you were the fewest of all people,
or choose you Because you were more in number then any people, for you were the fewest of all people,
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but because the Lord loued you, &c. What is it then our Beauty that should moue God to draw vs and bind vs in Communion with himselfe? No, we were in our blood,
but Because the Lord loved you, etc. What is it then our Beauty that should move God to draw us and bind us in Communion with himself? No, we were in our blood,
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when God set his loue vpon vs, and entred into Couenant with vs, Ezek. 16.7.8. when God Set his love upon us, and entered into Covenant with us, Ezekiel 16.7.8.
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What then, was it our Righteousnesse? No, neither, Titus 3.5. Not by the workes of Righteousnesse which we had done,
What then, was it our Righteousness? No, neither, Titus 3.5. Not by the works of Righteousness which we had done,
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but according to his mercy, he hath saued vs ;but according to his mercy, he hath saved us;
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What, was it because we loued him first? No, saith the Apostle, 1 Iohn 4.10. Heerein is loue, not that we loued him,
What, was it Because we loved him First? No, Says the Apostle, 1 John 4.10. Herein is love, not that we loved him,
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but that he loued vs, and sent his Sonne, &c. No, I will adde this further,but that he loved us, and sent his Son, etc. No, I will add this further,
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for the strengthening of this Reason, that we are so farre from hauing any thing in vs of our selues, to induce God to this, to make vs one with his blessed Maiesty;
for the strengthening of this Reason, that we Are so Far from having any thing in us of our selves, to induce God to this, to make us one with his blessed Majesty;
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as that all that is in vs, of our selues, is vtterly against this Communion, all of vs are sinners,
as that all that is in us, of our selves, is utterly against this Communion, all of us Are Sinners,
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so farre are we off from hauing Righteousnes: we were sometimes enemies to God, so far are we from louing God:
so Far Are we off from having Righteousness: we were sometime enemies to God, so Far Are we from loving God:
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we haue deserued to be ioyned in Communion with the Diuels in hell; so farre off are we in our selues from deseruing to be ioyned with God:
we have deserved to be joined in Communion with the Devils in hell; so Far off Are we in our selves from deserving to be joined with God:
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Wee are vgly and deformed in our selues, by our wickednesse, so farre off are we from hauing any beauty, whereby God should set his loue vpon vs:
we Are ugly and deformed in our selves, by our wickedness, so Far off Are we from having any beauty, whereby God should Set his love upon us:
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We are running away from God (as the lost child) so farre off are we from drawing neere vnto God.
We Are running away from God (as the lost child) so Far off Are we from drawing near unto God.
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All these are seperaters from God, and no ioyners to God, therefore it must needs be loue,
All these Are seperaters from God, and no joiners to God, Therefore it must needs be love,
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and nothing but loue, yea, the infinite loue of God to vs in Christ Iesus, that gathers vs,
and nothing but love, yea, the infinite love of God to us in christ Iesus, that gathers us,
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and bindes vs vp within this Communion: It is his loue to couer such a multitude of sinnes;
and binds us up within this Communion: It is his love to cover such a multitude of Sins;
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his loue to care for vs, when wee were carelesse of our selues ▪ his loue to affect vs that hated him;
his love to care for us, when we were careless of our selves ▪ his love to affect us that hated him;
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his loue to ouercome our monstrous euilnesse, with his mercifull goodnesse;
his love to overcome our monstrous evilness, with his merciful Goodness;
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his loue to rescue vs, & raise vs vp from the gates of Hell, and to set vs in heauenly places;
his love to rescue us, & raise us up from the gates of Hell, and to Set us in heavenly places;
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his loue to assume vs that were cast-awayes in our selues, to be associated with his blessed Maiestie;
his love to assume us that were castaways in our selves, to be associated with his blessed Majesty;
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this is such a loue indeed as is admirable, infinite, worthy of God, who if he were not loue it selfe, hee could not,
this is such a love indeed as is admirable, infinite, worthy of God, who if he were not love it self, he could not,
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nor would not, haue shewed forth such fauour vnto vs. The first Vse of this Doctrine, is matter of Confutation against the Doctrine of Mans merits.
nor would not, have showed forth such favour unto us The First Use of this Doctrine, is matter of Confutation against the Doctrine of men merits.
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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;
If love be the bound of our Communion of God in christ, then there is no merit of Saints nor of Angels, that could ever be the cause of it;
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no worke before or after Iustification doth merit this:
no work before or After Justification does merit this:
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before Iustification, God sets his loue vpon vs freely, that is agreed vpon on both sides,
before Justification, God sets his love upon us freely, that is agreed upon on both sides,
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but after Iustification, say the Papists, we may deserue heauen:
but After Justification, say the Papists, we may deserve heaven:
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No, say we, the loue of God is the bond of our Communion with God, which as it brings vs to God,
No, say we, the love of God is the bound of our Communion with God, which as it brings us to God,
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so it tyes vs fast to him, sanctifies vs, and glorifies vs.
so it ties us fast to him, Sanctifies us, and Glorifies us
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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,
The second Use is for Instruction, teaching us, that seeing all true believers have a true Interest in the love of God, they Are all joined to God,
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and the bond that tyes them to him, is his Loue: therefore all true beleeuers are seised and possest of the loue of God.
and the bound that ties them to him, is his Love: Therefore all true believers Are seized and possessed of the love of God.
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A matter worthy to be well considered of vs, as that that will call vpon vs and prouoke vs to many holy Duties.
A matter worthy to be well considered of us, as that that will call upon us and provoke us to many holy Duties.
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First, therefore we must know and beleeue this, that God loues vs, 1 Iohn 4.16. We haue known and beleeued (saith the Apostle) the loue that God hath in vs: First, Therefore we must know and believe this, that God loves us, 1 John 4.16. We have known and believed (Says the Apostle) the love that God hath in us:
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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;
Let us labour Therefore to get Some comfortable knowledge and persuasion in our hearts, that God loves us Wicked men Are usually too forward and too presumptuous in this case;
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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;
they run on in sin, and in their own vild courses, not regarding God's love, and yet they presume and and persuade themselves that God loves them;
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and if any tell them the contrary, they defie him: On the other side, Gods children they are too backeward;
and if any tell them the contrary, they defy him: On the other side, God's children they Are too backward;
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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:
They Repent, and pray against their Sins, and fight against them, and strive After grace, and yet they Are hardly persuaded of God's love to them:
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Therefore how shall wee know certainely that God loues vs? I answere, we may know it;
Therefore how shall we know Certainly that God loves us? I answer, we may know it;
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First, in generall, by this very point in hand; if wee haue this Communion with God;
First, in general, by this very point in hand; if we have this Communion with God;
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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,
if we be ingrafted into christ ▪ if we be obedient to the Spirit; if we be constant and conscionable in the use of the Word, Sacraments, and prayer,
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then certainely God loues vs, and wee are within the compasse of this Bond. Secondly, thou maist know it in particular by this;
then Certainly God loves us, and we Are within the compass of this Bond. Secondly, thou Mayest know it in particular by this;
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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,
Art thou plucked out of thy Sins? hast thou parted with them for conscience sake? hath thy Master sin received his Death's wound within thee? Is thy heart cleansed in Some true measure from thy wickedness? O,
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then certainely God loues thee, Psal. 73.1. Surely God is good to such as are of a pure heart.
then Certainly God loves thee, Psalm 73.1. Surely God is good to such as Are of a pure heart.
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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;
As it is the greatest Signen that ever can be of God's wrath upon us, when he suffers us to live and to die in our Sins;
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so there is no greater signe of his loue, then this, that our sinnes are cast out of vs,
so there is no greater Signen of his love, then this, that our Sins Are cast out of us,
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and wee not suffered to liue in them.
and we not suffered to live in them.
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Thirdly, thou maist know it by thy loue to GOD, if thou loue GOD, it is most certaine that he loues thee,
Thirdly, thou Mayest know it by thy love to GOD, if thou love GOD, it is most certain that he loves thee,
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and if God loues thee, thou canst not but loue God:
and if God loves thee, thou Canst not but love God:
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But how may I know certainely that I loue God indeed, for I may be deceiued in this,
But how may I know Certainly that I love God indeed, for I may be deceived in this,
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as well as in the other? I answere, looke into thy Obedience;
as well as in the other? I answer, look into thy obedience;
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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;
if thou hast an obedient heart to God, then thou love God, John 14.21. where christ Expresses, both how we may know, we love God;
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secondly, how wee may know that hee loues vs:
secondly, how we may know that he loves us:
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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:
If we would know whither we love God, look into our Obedience, He that hath my commandments and Keepeth them, is he that loves me:
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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 if we would know whither God loves us, let us look into our love to him, And he that loves me shall be loved of my Father,
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and I will loue him, saith our Sauiour.and I will love him, Says our Saviour.
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Fourthly, wee may know Gods loue to vs by our chastisements, Hebr. 12.6. Whom the Lord loueth, he chasteneth ;
Fourthly, we may know God's love to us by our chastisements, Hebrew 12.6. Whom the Lord loves, he Chasteneth;
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but afflictions and chastisements are common to all good and bad, to the wicked as well as to the godly.
but afflictions and chastisements Are Common to all good and bad, to the wicked as well as to the godly.
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I answere, Afflictions are so indeed, but chastisements are peculiar to Gods people onely:
I answer, Afflictions Are so indeed, but chastisements Are peculiar to God's people only:
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But how shall I know whether mine be chastisements? I answere, out of the 10. verse.
But how shall I know whither mine be chastisements? I answer, out of the 10. verse.
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When God chastiseth vs, it is for our profit. And what profit? that wee might be partakers of his holinesse;When God Chastiseth us, it is for our profit. And what profit? that we might be partakers of his holiness;
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therefore if wee would know it to be a chastisement, looke whether we profit by it to holinesse;
Therefore if we would know it to be a chastisement, look whither we profit by it to holiness;
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If wee grow in grace, it is a certaine and most sensible, yea, and infallible signe of Gods loue;
If we grow in grace, it is a certain and most sensible, yea, and infallible Signen of God's love;
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I say both these together, chastisements and profit by them, is an infallible signe of Gods loue to thee;
I say both these together, chastisements and profit by them, is an infallible Signen of God's love to thee;
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If Gods hand be vpon thee in minde, or body, or goods, any way, or euery way,
If God's hand be upon thee in mind, or body, or goods, any Way, or every Way,
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if thou doest profit by it to holinesse, and get grace thereby into thy heart, then certainely God loues thee.
if thou dost profit by it to holiness, and get grace thereby into thy heart, then Certainly God loves thee.
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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.
This is a sensible Argument and an infallible Signen of it, it must needs be much love that turns sour into sweet, the sourness of thy chastisements, into the sweetness of his grace.
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Another Dutie that we may learne hence, is to bee thankefull to God for this his great loue:
another Duty that we may Learn hence, is to be thankful to God for this his great love:
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Oh, that we could in any measure worthily praise the Lord for this his great loue to vs!
O, that we could in any measure worthily praise the Lord for this his great love to us!
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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;
It is worthy of more thanks then we Are able to give, we should study Therefore how to praise God for it, stir up all the Powers of thy Soul to this duty;
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say with Dauid, Psal. 103.1. Oh my Soule praise thou the Lord, and all that is within me praise his holy Name:
say with David, Psalm 103.1. O my Soul praise thou the Lord, and all that is within me praise his holy Name:
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And that which Dauid would haue all Nations to doe, that we must doe, Psal. 117.1.
And that which David would have all nations to do, that we must do, Psalm 117.1.
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Praise the Lord: Thy soule fares the better for this loue, and all that is within thee, fares the better for it,Praise the Lord: Thy soul fares the better for this love, and all that is within thee, fares the better for it,
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and therefore stirre vp thy selfe, and say, Praise the Lord Oh my Soule !
and Therefore stir up thy self, and say, Praise the Lord O my Soul!
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for his loue towards thee, and let all that is within me praise him for his loue;
for his love towards thee, and let all that is within me praise him for his love;
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say it with thy mouth, and doe it with thy heart, and let thy life say Amen to it;
say it with thy Mouth, and do it with thy heart, and let thy life say Amen to it;
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and then this loue of God is well bestowed vpon thee; Gods loue is liuely and quicke to vs;
and then this love of God is well bestowed upon thee; God's love is lively and quick to us;
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and therefore let our thankefulnesse be so to him. Thirdly, hence we learne this Dutie, to take comfort in this loue of God:
and Therefore let our thankfulness be so to him. Thirdly, hence we Learn this Duty, to take Comfort in this love of God:
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It may comfort thee in afflictions, in sicknesse, in pouerty, at the houre of death;
It may Comfort thee in afflictions, in sickness, in poverty, At the hour of death;
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Many times God brings vs to the gates of death, yet let vs know that God loues vs,
Many times God brings us to the gates of death, yet let us know that God loves us,
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and then our state is happy, we shall haue a sweet and comfortable passage through death to life:
and then our state is happy, we shall have a sweet and comfortable passage through death to life:
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So it may comfort vs against all the disgraces and scornes of the world:
So it may Comfort us against all the disgraces and scorns of the world:
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the world accounts vs as of-scourings, yet here is our comfort, that howsoeuer the world accounts of vs,
the world accounts us as of-scourings, yet Here is our Comfort, that howsoever the world accounts of us,
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yet God loues vs, and then it is no matter though the whole world hate vs. Againe, this may comfort vs in our prayers which we make to God;
yet God loves us, and then it is no matter though the Whole world hate us Again, this may Comfort us in our Prayers which we make to God;
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If wee can come to God and pray, Lord remember mee in thy loue, can the Lord choose but heare vs? If we can come to God with a sound perswasion in our hearts that God loues vs,
If we can come to God and prey, Lord Remember me in thy love, can the Lord choose but hear us? If we can come to God with a found persuasion in our hearts that God loves us,
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then our prayers shall ascend as a sweet perfume to God, and God will surely heare them, and that quickly.
then our Prayers shall ascend as a sweet perfume to God, and God will surely hear them, and that quickly.
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The fourth Dutie we learne hence, is to keepe our selues in this loue of God, Iude 21. It is the richest Iewell that euer we can haue,
The fourth Duty we Learn hence, is to keep our selves in this love of God, Iude 21. It is the Richest Jewel that ever we can have,
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and hee that changeth this state of Gods loue, for any other, hee changeth heauen for hell:
and he that changes this state of God's love, for any other, he changes heaven for hell:
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Therefore doe not prouoke God to breake off his loue from thee, displease him not, breake not his Lawes, resist not his Spirit of grace, grieue not his Children, neglect not Prayer, the Word,
Therefore do not provoke God to break off his love from thee, displease him not, break not his Laws, resist not his Spirit of grace, grieve not his Children, neglect not Prayer, the Word,
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nor the Sacraments, nor other meanes of grace, but obserue him duely, and be ruled by him,
nor the Sacraments, nor other means of grace, but observe him duly, and be ruled by him,
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and so thou shalt keepe in his loue, aboue all things, turne not backe to thy olde Sinnes;
and so thou shalt keep in his love, above all things, turn not back to thy old Sins;
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and if thou dost sinne, (as who doth not?) presently humble thy selfe, make thy peace with him by vnfained Repentance,
and if thou dost sin, (as who does not?) presently humble thy self, make thy peace with him by unfeigned Repentance,
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and prayer, and faith in the Mediator Iesus Christ, renew thy Couenant in him; and thus doing, thou shalt be sure to keepe in his loue;
and prayer, and faith in the Mediator Iesus christ, renew thy Covenant in him; and thus doing, thou shalt be sure to keep in his love;
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for this is the mercy and goodnesse of God to vs, he remembers whereof wee be made,
for this is the mercy and Goodness of God to us, he remembers whereof we be made,
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and that we cannot but fall, yet such is his mercy, that if we returne vnto him, hee will loue vs still.
and that we cannot but fallen, yet such is his mercy, that if we return unto him, he will love us still.
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Fiftly, here wee must learne this Duty, to recompence our God with loue againe;
Fifty, Here we must Learn this Duty, to recompense our God with love again;
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If a man of any fashion loue vs, we were very hard-hearted, if we would not loue him againe;
If a man of any fashion love us, we were very hardhearted, if we would not love him again;
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If God loue vs therefore, wee must much more loue him againe.
If God love us Therefore, we must much more love him again.
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In many things we cannot recompence God againe, God is mercifull to vs, we cannot be mercifull to him againe, and so in other things:
In many things we cannot recompense God again, God is merciful to us, we cannot be merciful to him again, and so in other things:
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But God is louing to vs, and wee may recompence him, and loue him againe for his loue to vs:
But God is loving to us, and we may recompense him, and love him again for his love to us:
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Our loue to him indeed, comes farre short of his loue to vs, yet it is that which God requires,
Our love to him indeed, comes Far short of his love to us, yet it is that which God requires,
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and which hee will accept, and that loue which wee cannot shew to God, let vs peece it vp with our loue to his Children,
and which he will accept, and that love which we cannot show to God, let us piece it up with our love to his Children,
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and to his Gospell, and to his Ministers, and thus we may in some sort recompence Gods loue which he shewes to vs. The third Vse:
and to his Gospel, and to his Ministers, and thus we may in Some sort recompense God's love which he shows to us The third Use:
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It teacheth vs how to esteeme of this great loue of God, Ephes. 2.4. which passeth knowledge, Ephes. 3.19. How? Why thus;
It Teaches us how to esteem of this great love of God, Ephesians 2.4. which passes knowledge, Ephesians 3.19. How? Why thus;
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As the originall and procuring Cause of all the good that euer we receiue at the hands of God, 1 Ioh. 3.1. Wee are the Sonnes of God, (saith the Apostle;) What doth he rest there? No, Behold, (saith he) What loue the Father hath giuen to vs, that wee should be called the Sonnes of God? Gods loue is the cause of our adoption.
As the original and procuring Cause of all the good that ever we receive At the hands of God, 1 John 3.1. we Are the Sons of God, (Says the Apostle;) What does he rest there? No, Behold, (Says he) What love the Father hath given to us, that we should be called the Sons of God? God's love is the cause of our adoption.
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If you aske why God chooseth vs, iustifies vs, sanctifies and glorifies vs? the answere is, because he loues vs:
If you ask why God chooses us, Justifies us, Sanctifies and Glorifies us? the answer is, Because he loves us:
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But if you aske why hee loues vs? There can be no reason giuen of it,
But if you ask why he loves us? There can be no reason given of it,
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but because he loues vs. This is the Bond of all, it comprehends all the rest of the good that God doth for vs,
but Because he loves us This is the Bound of all, it comprehends all the rest of the good that God does for us,
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but is not comprehended of any of them: This Loue is God, and God is Loue.
but is not comprehended of any of them: This Love is God, and God is Love.
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Lastly, this shewes vnto vs the Excellency of that Communion which true Beleeuers haue with God, because it is bound vp and tyed fast within the vnbounded limits of Gods loue, Psal. 144.15. Blessed are the people that be so, yea, blessed be the people whose God is the Lord:
Lastly, this shows unto us the Excellency of that Communion which true Believers have with God, Because it is bound up and tied fast within the unbounded Limits of God's love, Psalm 144.15. Blessed Are the people that be so, yea, blessed be the people whose God is the Lord:
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Consider the Excellency of it in these particulars:
Consider the Excellency of it in these particulars:
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First, the neerenesse of this Communion, it is of loue, and therefore it is most neere.
First, the nearness of this Communion, it is of love, and Therefore it is most near.
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Loue doth transanimate vs as it were, and makes of two, one; as it is betwixt man and wife;
Love does transanimate us as it were, and makes of two, one; as it is betwixt man and wife;
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or as the Heathen man said of two friends, that they had one soule, and two bodies:
or as the Heathen man said of two Friends, that they had one soul, and two bodies:
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and so Gods loue makes vs one with God;
and so God's love makes us one with God;
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not as if God hereby were become man, or man God, in proper and precise tearmes,
not as if God hereby were become man, or man God, in proper and precise terms,
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but as in a Communion betwixt a man and his wife, they are not one man,
but as in a Communion betwixt a man and his wife, they Are not one man,
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or one wife, but one flesh: so the loue of God to vs, in this Communion makes vs not one God,
or one wife, but one Flesh: so the love of God to us, in this Communion makes us not one God,
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or one man, but one Spirit, 1 Cor. 6.17. Secondly, consider the Freenesse of this Communion, Hosea 14.5. I will loue them freely (saith God;) Luke 1.28. freely beloued : God loues vs freely;
or one man, but one Spirit, 1 Cor. 6.17. Secondly, Consider the Freeness of this Communion, Hosea 14.5. I will love them freely (Says God;) Lycia 1.28. freely Beloved: God loves us freely;
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as when a father adopts a Childe, for his owne; freely; As if one of you should see a Childe goe vp and downe the streetes,
as when a father adopts a Child, for his own; freely; As if one of you should see a Child go up and down the streets,
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and you should take him into your House, and freely adopt him, and make him your Childe:
and you should take him into your House, and freely adopt him, and make him your Child:
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so doth God, he loues vs freely, and out of his free loue, takes vs into his House,
so does God, he loves us freely, and out of his free love, Takes us into his House,
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and adopts vs to be his Children.
and adopts us to be his Children.
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Thirdly, consider the Surenesse of this Communion, the Bond of it is Gods loue, and his loue is euerlasting, Ier. 31.3. no time can weare it out, Thirdly, Consider the Surenesse of this Communion, the Bound of it is God's love, and his love is everlasting, Jeremiah 31.3. no time can wear it out,
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and Can. 8.6.7. Loue is strong as Death, much water cannot quench Loue: It is so betwixt man and woman, much more betwixt God and vs:
and Can. 8.6.7. Love is strong as Death, much water cannot quench Love: It is so betwixt man and woman, much more betwixt God and us:
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It is not our sinnes can quench his loue, no, loue couers a multitude of sinnes.
It is not our Sins can quench his love, no, love covers a multitude of Sins.
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Lastly, consider the Sweetnesse of this Communion betwixt God and vs, if it be from the loue of God, Lastly, Consider the Sweetness of this Communion betwixt God and us, if it be from the love of God,
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then it is most sweet, Cant. 1.1. Thy loue is better then Wine :
then it is most sweet, Cant 1.1. Thy love is better then Wine:
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If a man haue but a sparkle of this loue in him, it cannot but quicken him,
If a man have but a sparkle of this love in him, it cannot but quicken him,
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yea, it will rauish him, Psal. 63.3. thy loue is better then life.
yea, it will ravish him, Psalm 63.3. thy love is better then life.
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All the blessings that we inioy, whether they be spirituall or temporall, are no blessings to vs,
All the blessings that we enjoy, whither they be spiritual or temporal, Are no blessings to us,
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except they be sweetened with this loue of God;
except they be sweetened with this love of God;
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our meate, our drinke, our life, yea, Heauen it selfe is no blessing, vnlesse it be sweetned to vs by this Loue of God:
our meat, our drink, our life, yea, Heaven it self is no blessing, unless it be sweetened to us by this Love of God:
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what good did heauen to the Angels that fell, wanting this loue of God? Oh, the loue of God to a Sinner!
what good did heaven to the Angels that fell, wanting this love of God? O, the love of God to a Sinner!
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What is it? It is the heart of our hearts, the life of our liues, and happinesse of our Soules:
What is it? It is the heart of our hearts, the life of our lives, and happiness of our Souls:
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Worldly men, let them haue what the world can affoord them, wealth and honours, and the like, they can be content without the loue of God:
Worldly men, let them have what the world can afford them, wealth and honours, and the like, they can be content without the love of God:
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but this is but as grauell in their mouthes wanting the other; they stand in slippery places, and suddenly they goe downe to Hell.
but this is but as gravel in their mouths wanting the other; they stand in slippery places, and suddenly they go down to Hell.
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Therefore let vs relish all things wee inioy, as being sweetned with this loue of God;
Therefore let us relish all things we enjoy, as being sweetened with this love of God;
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our Wiues, Children, Friends, Goods, yea, our owne liues;
our Wives, Children, Friends, Goods, yea, our own lives;
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and then when these are gone, yet the loue of God, whereby they were made sweet vnto vs, will still remaine:
and then when these Are gone, yet the love of God, whereby they were made sweet unto us, will still remain:
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Let vs labour therefore for some relish of Gods loue in Iesus Christ; it is hard to get it, Faith onely workes it. FINIS.
Let us labour Therefore for Some relish of God's love in Iesus christ; it is hard to get it, Faith only works it. FINIS.
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THE THIRD SERMON, Vpon ROMANS 8. the two last Verses. For I am perswaded, (or I am sure,) that neither Death, &c. THe dependence of these words with the former, and the meaning of them in themselues I haue already shewed.
THE THIRD SERMON, Upon ROMAN 8. the two last Verses. For I am persuaded, (or I am sure,) that neither Death, etc. THe dependence of these words with the former, and the meaning of them in themselves I have already showed.
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Also I cast this Scripture into this moulde, shewing, that the substance thereof emptied it selfe into these seauen particulars:
Also I cast this Scripture into this mould, showing, that the substance thereof emptied it self into these seauen particulars:
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First, the things implyed, and that was, that there is a Communion betwixt God and the faithfull, in the word seperate, which necessarily implyes a Coniunction with God;
First, the things employed, and that was, that there is a Communion betwixt God and the faithful, in the word separate, which necessarily Implies a Conjunction with God;
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things cannot be seperate, that are not first ioyned together.
things cannot be separate, that Are not First joined together.
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Secondly, there is shewed the Bond of this Communion, the loue of God. Thirdly, the Apostle shewes the ground of this loue and Communion, Iesus Christ. Fourthly, he declares the Interest which the Faithfull haue in Christ Iesus, by a tearme of neere reference, our Lord. Fiftly, he doth here auouch the safety of all Gods Children in the middest of all dangers,
Secondly, there is showed the Bound of this Communion, the love of God. Thirdly, the Apostle shows the ground of this love and Communion, Iesus christ. Fourthly, he declares the Interest which the Faithful have in christ Iesus, by a term of near Referente, our Lord. Fifty, he does Here avouch the safety of all God's Children in the midst of all dangers,
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and inlargeth himselfe in many particulars, neither death, nor life, nor Angels, &c. Sixtly, he professeth his owne confident perswasion that hee hath of this, I am sure. Seauenthly, hee beares himselfe boldly vpon this confidence against all Commers, Death, life, Angels, &c. Of the first and second points we haue spoken;
and enlargeth himself in many particulars, neither death, nor life, nor Angels, etc. Sixty, he Professes his own confident persuasion that he hath of this, I am sure. Seauenthly, he bears himself boldly upon this confidence against all Comers, Death, life, Angels, etc. Of the First and second points we have spoken;
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Now in the strength of God we are to procceede to speake of the third point,
Now in the strength of God we Are to procceede to speak of the third point,
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and that is the ground and foundation of this loue which God beares to his Children,
and that is the ground and Foundation of this love which God bears to his Children,
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and that is Iesus Christ, Nothing is able to seperate mee from the loue of God, which is in Christ Iesus.
and that is Iesus christ, Nothing is able to separate me from the love of God, which is in christ Iesus.
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The Doctrine, for our Instruction, is this;
The Doctrine, for our Instruction, is this;
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The ground or foundation of all Gods loue which hee beares or shewes to true Beleeuers, is Christ Iesus. The Doctrine is contained within the Text fully, The ground or Foundation of all God's love which he bears or shows to true Believers, is christ Iesus. The Doctrine is contained within the Text Fully,
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and deliuered almost in so many words, for marke the words, the loue of God which is in Christ Iesus ;
and Delivered almost in so many words, for mark the words, the love of God which is in christ Iesus;
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As if he should say, the loue that God beares to true Beleeuers in Christ Iesus, is setled in him, erected in him,
As if he should say, the love that God bears to true Believers in christ Iesus, is settled in him, erected in him,
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and made good vnto vs in him, as hee being the ground and foundation of it.
and made good unto us in him, as he being the ground and Foundation of it.
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The Doctrine may seeme plaine enough at the first sight, and so it is;
The Doctrine may seem plain enough At the First sighed, and so it is;
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yet that we may rightly and soundly comprehend it, or rather be comprehended by it, it needes some Explication:
yet that we may rightly and soundly comprehend it, or rather be comprehended by it, it needs Some Explication:
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First of the names, Christ Iesus; Christ signifies the annointed;
First of the names, christ Iesus; christ signifies the anointed;
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Iesus signifies a Sauiour, and wheras he is called in Scripture, sometimes by the name of Christ onely,Iesus signifies a Saviour, and whereas he is called in Scripture, sometime by the name of christ only,
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and sometime by the name of Iesus onely, the Apostle here ioynes them both together, Christ Iesus ;
and sometime by the name of Iesus only, the Apostle Here joins them both together, christ Iesus;
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thereby to set forth the perfection and fulnesse of Gods loue to vs in his Sonne.
thereby to Set forth the perfection and fullness of God's love to us in his Son.
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Iesus is the name of his Person;Iesus is the name of his Person;
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Christ the name of his Office, he is called Christ respectiuely to God, by whom he is annointed, he is the Lords annointed: christ the name of his Office, he is called christ respectively to God, by whom he is anointed, he is the lords anointed:
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and hee is called Iesus in respect of vs, whom he comes to saue, he is our Iesus, our Sauiour :
and he is called Iesus in respect of us, whom he comes to save, he is our Iesus, our Saviour:
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Behold, how compleat and perfect Gods loue to vs in Christ is? Hee loues vs in his person, he loues vs in his office, he loues vs in his Christ, and in our Iesus, in his annointed,
Behold, how complete and perfect God's love to us in christ is? He loves us in his person, he loves us in his office, he loves us in his christ, and in our Iesus, in his anointed,
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and in our Sauiour, How could he deuise to loue vs more, then is meant and contained in these words, that God loues vs in Christ Iesus? Secondly, we are to speake somewhat of the phrase in Christ Iesus, which is to be receiued vnder a distinction,
and in our Saviour, How could he devise to love us more, then is meant and contained in these words, that God loves us in christ Iesus? Secondly, we Are to speak somewhat of the phrase in christ Iesus, which is to be received under a distinction,
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for there is a difference in the actions of Gods loue to vs in his Sonne: I say a difference in respect of our Sense,
for there is a difference in the actions of God's love to us in his Son: I say a difference in respect of our Sense,
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and in respect of Gods loue it selfe:
and in respect of God's love it self:
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Some actions of Gods loue to vs, are so in Christ, that they are wholly suspended on Christ,
some actions of God's love to us, Are so in christ, that they Are wholly suspended on christ,
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and his merits are the onely procuring cause of them:
and his merits Are the only procuring cause of them:
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As for example, forgiuenesse of sinnes, is an action of Gods loue to vs, and yet this wholly depends on Christ and his merits;
As for Exampl, forgiveness of Sins, is an actium of God's love to us, and yet this wholly depends on christ and his merits;
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that his precious bloud must procure this mercy for vs from God, else they will neuer be forgiuen;
that his precious blood must procure this mercy for us from God, Else they will never be forgiven;
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and this and the like loue of God, is both in Christ and for Christ.
and this and the like love of God, is both in christ and for christ.
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There are some other actions of Gods loue which arise meerely and onely out of the absolute will of God, without any concurrance of Christs merits;
There Are Some other actions of God's love which arise merely and only out of the absolute will of God, without any concurrence of Christ merits;
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As the eternall purpose of God, whereby hee hath determined to chuse some men to saluation;
As the Eternal purpose of God, whereby he hath determined to choose Some men to salvation;
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this is an action of Gods loue meerely, rising out of his absolute will, without Christs merits,
this is an actium of God's love merely, rising out of his absolute will, without Christ merits,
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for Christ is a Mediator, and all his merits are the effects of his loue, not the cause of it;
for christ is a Mediator, and all his merits Are the effects of his love, not the cause of it;
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and yet this loue though it be not for Christ, yet is it in Christ too, Ephes. 3.11. according to the eternall purpose which hee wrought in Christ Iesus, that is, in regard of the execution of it,
and yet this love though it be not for christ, yet is it in christ too, Ephesians 3.11. according to the Eternal purpose which he wrought in christ Iesus, that is, in regard of the execution of it,
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for euen this eternall purpose, and all the actions of Gods loue which arise from his absolute will, are effected and brought to passe, in, and through Christ.
for even this Eternal purpose, and all the actions of God's love which arise from his absolute will, Are effected and brought to pass, in, and through christ.
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This distinction wee must here vndergoe, that so God may haue his right, and Christ may haue his right;
This distinction we must Here undergo, that so God may have his right, and christ may have his right;
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that we may honor the Father so, as that we may also honour the Sonne;
that we may honour the Father so, as that we may also honour the Son;
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and the Sonne so, as that the Father may not loose his honour, that so the absolutenesse of the loue of God,
and the Son so, as that the Father may not lose his honour, that so the absoluteness of the love of God,
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and the Mediation of Christ, may not impeach one another.
and the Mediation of christ, may not impeach one Another.
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Thirdly, we must obserue, that Gods loue in this verse, is called the loue of Christ, in the 35. verse, shewing, that God not onely loues vs in Christ,
Thirdly, we must observe, that God's love in this verse, is called the love of christ, in the 35. verse, showing, that God not only loves us in christ,
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but that Christ loues vs too: We must conceiue it thus; God loues his Sonne Christ Iesus, and in him all true beleeuers;
but that christ loves us too: We must conceive it thus; God loves his Son christ Iesus, and in him all true believers;
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Christ Iesus loues God the Father, and in him he loues all true beleeuers; and this is the right straine of Gods loue to vs in Christ Iesus. So much for explication.
christ Iesus loves God the Father, and in him he loves all true believers; and this is the right strain of God's love to us in christ Iesus. So much for explication.
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For proofe of this point, looke into these places of Scripture, Mat. 3.17. This is my beloued Sonne, &c. Here is a Proclamation from heauen, published by Gods owne mouth:
For proof of this point, look into these places of Scripture, Mathew 3.17. This is my Beloved Son, etc. Here is a Proclamation from heaven, published by God's own Mouth:
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God the Father speakes it of his own Sonne, This is my beloued Sonne, &c. The words intend two things:
God the Father speaks it of his own Son, This is my Beloved Son, etc. The words intend two things:
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First, the loue of God to Christ Iesus, This is my beloued Sonne, that is, my most dearely beloued Sonne,
First, the love of God to christ Iesus, This is my Beloved Son, that is, my most dearly Beloved Son,
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for so it is in the originall:
for so it is in the original:
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Secondly, the loue of God in his Sonne, to all those that he is well pleased withall, in whom I am well pleased ;
Secondly, the love of God in his Son, to all those that he is well pleased withal, in whom I am well pleased;
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He doth not say, with whom I am well pleased, as my loue staying vpon him only;
He does not say, with whom I am well pleased, as my love staying upon him only;
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but in whom, as my loue extending it selfe to all that are in him. This loue that God beares to Christ extends it selfe to all men and Angels.
but in whom, as my love extending it self to all that Are in him. This love that God bears to christ extends it self to all men and Angels.
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All the loue they finde of God, it is in his beloued Sonne, Christ Iesus, Iohn 17.23. and 26. verses. In the 23. our Sauiour saith, Thou hast loued them, as thou hast loued me ; speaking of the faithfull:
All the love they find of God, it is in his Beloved Son, christ Iesus, John 17.23. and 26. Verses. In the 23. our Saviour Says, Thou hast loved them, as thou hast loved me; speaking of the faithful:
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Heere wee see that the loue of God to Christ, is the sample or patterne of that loue which he beares to vs ▪ Now is not the sampler,
Here we see that the love of God to christ, is the sample or pattern of that love which he bears to us ▪ Now is not the sampler,
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or patterne, the ground of that draught which is drawne by it? then the loue of God to Christ, must needes be the ground of his loue to vs:
or pattern, the ground of that draught which is drawn by it? then the love of God to christ, must needs be the ground of his love to us:
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In the 26. verse, That the loue where with thou hast loued me, may be in them:
In the 26. verse, That the love where with thou hast loved me, may be in them:
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With the same loue wherewith God hath loued Christ, he loues vs;
With the same love wherewith God hath loved christ, he loves us;
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Here he speakes more directly to the point then before, in the 23. verse, there was but a likenesse, thou louest them, as thou louest me:
Here he speaks more directly to the point then before, in the 23. verse, there was but a likeness, thou love them, as thou love me:
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Here is a samenesse or onenesse of each: The same loue wherewith thou hast loued me, may be in them.
Here is a sameness or oneness of each: The same love wherewith thou hast loved me, may be in them.
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It is not two sorts of loue, or two seuerall loues that God beares to Christ,
It is not two sorts of love, or two several loves that God bears to christ,
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and to vs, but as God is most simple, and but one, so is his loue, the same hee beares to Christ, the same he beares to vs, rooted and grounded in Christ,
and to us, but as God is most simple, and but one, so is his love, the same he bears to christ, the same he bears to us, rooted and grounded in christ,
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and in, and through him, extended and communicated to vs, 2 Cor. 5.19. God was in Christ, reconciling the world to himselfe :
and in, and through him, extended and communicated to us, 2 Cor. 5.19. God was in christ, reconciling the world to himself:
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Here the Apostle speakes of the wonderfull loue of God to the true beleeuing world in Christ;
Here the Apostle speaks of the wonderful love of God to the true believing world in christ;
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and hee comprehends all this loue of God in these words, God reconciled vs to himselfe in Christ ;
and he comprehends all this love of God in these words, God reconciled us to himself in christ;
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and withall shewes the manner how he hath reconciled vs to himselfe, by not imputing our sinnes vnto vs. Here must needes be infinite loue and mercy in God, to forgiue so many thousand sinners,
and withal shows the manner how he hath reconciled us to himself, by not imputing our Sins unto us Here must needs be infinite love and mercy in God, to forgive so many thousand Sinners,
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as there are beleeuers, and so many thousand sinnes as euery beleeuer is guilty of, from the beginning, to the end of the world: Here is infinite loue;
as there Are believers, and so many thousand Sins as every believer is guilty of, from the beginning, to the end of the world: Here is infinite love;
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And what is the ground of all this, that the Lord doth vouchsafe all this loue and mercy to beleeuers? why, it is altogether in Christ;
And what is the ground of all this, that the Lord does vouchsafe all this love and mercy to believers? why, it is altogether in christ;
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and this the Apostle sets out most significantly in the first words, God was in Christ personally, there was the seat of his loue;
and this the Apostle sets out most significantly in the First words, God was in christ personally, there was the seat of his love;
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and in Christ he loued vs, and in him he reconciled vs to himselfe, not imputing our sinnes vnto vs;
and in christ he loved us, and in him he reconciled us to himself, not imputing our Sins unto us;
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so that all Gods loue which he beares to vs, is in Christ Iesus, Ephesians 1. verse 6. To the praise of the glory of his grace, wherewith hee hath made vs freely accepted in his beloued ;
so that all God's love which he bears to us, is in christ Iesus, Ephesians 1. verse 6. To the praise of the glory of his grace, wherewith he hath made us freely accepted in his Beloved;
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The Lord is very gracious vnto his children, he takes vs into his fauour, and sets his loue vpon vs, vouchsafeth many kindnesses vnto vs,
The Lord is very gracious unto his children, he Takes us into his favour, and sets his love upon us, vouchsafeth many Kindnesses unto us,
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and this is a glorious grace, that hee vouchsafeth vs the glory of his grace: God magnifies and glorifies his grace exceedingly on vs:
and this is a glorious grace, that he vouchsafeth us the glory of his grace: God Magnifies and Glorifies his grace exceedingly on us:
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In what? In that he doth accept vs, saith the Apostle; It is a glorious and an admirable grace, that the Lord God being so great,
In what? In that he does accept us, Says the Apostle; It is a glorious and an admirable grace, that the Lord God being so great,
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so holy, and so glorious as he is, should yet freely accept vs, such poore, sinfull,
so holy, and so glorious as he is, should yet freely accept us, such poor, sinful,
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and base creatures as wee are;
and base creatures as we Are;
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But what is the rule or ground of this, of all this glorious grace? It is Christ Iesus, it is in his beloued, saith the Apostle,
But what is the Rule or ground of this, of all this glorious grace? It is christ Iesus, it is in his Beloved, Says the Apostle,
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for so it followes in his Beloued, that is in Christ Iesus : Hee is the beloued Sonne of God;
for so it follows in his beloved, that is in christ Iesus: He is the Beloved Son of God;
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So that wee see from proofes out of the Scripture, that the point is cleere, that all the loue, grace and acceptance, that euer God shewes to true Bele•uers, it is in Christ Iesus, it is rooted and grounded,
So that we see from proofs out of the Scripture, that the point is clear, that all the love, grace and acceptance, that ever God shows to true Bele•uers, it is in christ Iesus, it is rooted and grounded,
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and founded in the beloued Sonne of God, Christ Iesus. The Reasons are drawne from the Scripture too, and they are of two sorts;
and founded in the Beloved Son of God, christ Iesus. The Reasons Are drawn from the Scripture too, and they Are of two sorts;
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some from our selues, and our owne estate; others from Christ: First, from our selues, our Nature being corrupted, God cannot loue this Nature of ours,
Some from our selves, and our own estate; Others from christ: First, from our selves, our Nature being corrupted, God cannot love this Nature of ours,
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except he finde it in such a person that is free and pure from this corruption;
except he find it in such a person that is free and pure from this corruption;
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and that is Christ Iesus alone; and therefore in him alone God loues vs:
and that is christ Iesus alone; and Therefore in him alone God loves us:
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Our Nature is corrupted with sinne, Rom. 3.23. All haue sinned, and are depriued of the glory of God:
Our Nature is corrupted with sin, Rom. 3.23. All have sinned, and Are deprived of the glory of God:
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And God cannot loue, but hate sinne and corruption, Psal. 5.4.5. Thou hatest all them that worke iniquitie, thou shalt destroy them that speake lies:
And God cannot love, but hate sin and corruption, Psalm 5.4.5. Thou Hatest all them that work iniquity, thou shalt destroy them that speak lies:
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God hates not onely the worke, but the workers of iniquity:
God hates not only the work, but the workers of iniquity:
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Wee are so farre from being beloued of God, that wee are hatefull to him of our selues;
we Are so Far from being Beloved of God, that we Are hateful to him of our selves;
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and therefore God cannot loue our Nature, except he finde it in such a person as is free from sinne, and that is Christ alone:
and Therefore God cannot love our Nature, except he find it in such a person as is free from sin, and that is christ alone:
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He tooke our nature vpon him, Iohn 1.14. The word was made flesh:
He took our nature upon him, John 1.14. The word was made Flesh:
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and he alone was free and pure from sin, Isa. 53.9. He had done no wickednesse,
and he alone was free and pure from since, Isaiah 53.9. He had done no wickedness,
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neither was there any deceit in his mouth: And therefore in him alone GOD loues vs. The second Reason is from Christ himselfe, and that in many respects:neither was there any deceit in his Mouth: And Therefore in him alone GOD loves us The second Reason is from christ himself, and that in many respects:
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Take him any way in his Nature, person, office, workes, doings, sufferings, Christ Iesus yeelds vs, not onely a cause, but an euident demonstration thereof.
Take him any Way in his Nature, person, office, works, doings, sufferings, christ Iesus yields us, not only a cause, but an evident demonstration thereof.
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I will giue you some taste hereof: For to speake of all is infinite and impossible.
I will give you Some taste hereof: For to speak of all is infinite and impossible.
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First, consider Christ in his relation to God, and so he his the Sonne of God, the onely begotten Sonne of God, Iohn 1.14.
First, Consider christ in his Relation to God, and so he his the Son of God, the only begotten Son of God, John 1.14.
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Therefore he is the seate of Gods loue: It is so betwixt the Earthly Father and his onely Sonne;
Therefore he is the seat of God's love: It is so betwixt the Earthly Father and his only Son;
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but if it should faile in man, yet it cannot faile in God; for Christ is called the Sonne of Gods loue, Col. 1.13.
but if it should fail in man, yet it cannot fail in God; for christ is called the Son of God's love, Col. 1.13.
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Therefore hee is the very loue of his Father:
Therefore he is the very love of his Father:
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Therefore all they that are beloued of God, are beloued in him, or else they are not beloued.
Therefore all they that Are Beloved of God, Are Beloved in him, or Else they Are not Beloved.
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Secondly, consider him in relation to vs;
Secondly, Consider him in Relation to us;
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He is our head, we his body, Col. 1.18, and is not the sense and motion of naturall life originally seated in the head,
He is our head, we his body, Col. 1.18, and is not the sense and motion of natural life originally seated in the head,
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and deriued from the head to all the parts of the Body? and so it is betwixt Christ and vs in the sense and motion of Gods loue, in our spirituall life;
and derived from the head to all the parts of the Body? and so it is betwixt christ and us in the sense and motion of God's love, in our spiritual life;
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He is our head, and all our spirituall life is in him, and comes from him.
He is our head, and all our spiritual life is in him, and comes from him.
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He is the Vine, and we are the branches, Iohn 15.5. and what iuyce or nourishment soeuer is in the branches for naturall growth, it is first in the stocke or roote;He is the Vine, and we Are the branches, John 15.5. and what juice or nourishment soever is in the branches for natural growth, it is First in the stock or root;
pns31 vbz dt n1, cc pns12 vbr dt n2, np1 crd. cc q-crq n1 cc n1 av vbz p-acp dt n2 p-acp j n1, pn31 vbz ord p-acp dt n1 cc n1;
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so it is betwixt Christ and vs, what iuyce soeuer we haue to grow in Grace, it is from this stocke, euen from Christ himselfe.
so it is betwixt christ and us, what juice soever we have to grow in Grace, it is from this stock, even from christ himself.
av pn31 vbz p-acp np1 cc pno12, q-crq n1 av pns12 vhb pc-acp vvi p-acp n1, pn31 vbz p-acp d n1, av p-acp np1 px31.
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Hee is the foundation, we the building, 1 Cor. 3.9.11.He is the Foundation, we the building, 1 Cor. 3.9.11.
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And doth not the whole frame, waight, and cost of the building rest on the foundation? so the whole frame of Gods Church,
And does not the Whole frame, weight, and cost of the building rest on the Foundation? so the Whole frame of God's Church,
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and that grace and worth of euery beleeuing member, it rests wholly on Christ the foundation.
and that grace and worth of every believing member, it rests wholly on christ the Foundation.
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Thirdly, consider Christ in the Common relation he beares to God and vs, and so he is our mediator,
Thirdly, Consider christ in the Common Relation he bears to God and us, and so he is our Mediator,
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and that not onely to God for vs, but from God to vs, 1 Tim. 2.4. A mediator generally receiues of the one party, and conueyes it to the other;
and that not only to God for us, but from God to us, 1 Tim. 2.4. A Mediator generally receives of the one party, and conveys it to the other;
cc cst xx av-j p-acp np1 p-acp pno12, cc-acp p-acp np1 p-acp pno12, crd np1 crd. dt n1 av-j vvz pp-f dt crd n1, cc vvz pn31 p-acp dt j-jn;
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and so Christ receiues the loue of God, and conueyes it to vs: But this may be where the parties are equall;
and so christ receives the love of God, and conveys it to us: But this may be where the parties Are equal;
cc av np1 vvz dt n1 pp-f np1, cc vvz pn31 p-acp pno12: cc-acp d vmb vbi c-crq dt n2 vbr j-jn;
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but here God and man must be mediated betweene: the parties are very vnequall; and therefore here is a further matter to be pressed:
but Here God and man must be mediated between: the parties Are very unequal; and Therefore Here is a further matter to be pressed:
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If the King be displeased with the subiect, he that must mediate betwixt them and makes the peace, must be such an one as the King loues,
If the King be displeased with the Subject, he that must mediate betwixt them and makes the peace, must be such an one as the King loves,
cs dt n1 vbb vvn p-acp dt n-jn, pns31 cst vmb vvi p-acp pno32 cc vvz dt n1, vmb vbi d dt pi p-acp dt n1 vvz,
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& that so dearely, as that for his sake he can be content to forgiue & loue the party that hath offended him;
& that so dearly, as that for his sake he can be content to forgive & love the party that hath offended him;
cc cst av av-jn, c-acp cst p-acp po31 n1 pns31 vmb vbi j pc-acp vvi cc vvi dt n1 cst vhz vvn pno31;
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& in this case, the loue shewed to the offender, is granted in his loue to the Mediator:
& in this case, the love showed to the offender, is granted in his love to the Mediator:
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So it is betwixt God & vs;
So it is betwixt God & us;
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we haue displeased him, & therefore Christ our Mediator, he must be so dearely beloued of God, that for his sake God wil be reconciled to vs;
we have displeased him, & Therefore christ our Mediator, he must be so dearly Beloved of God, that for his sake God will be reconciled to us;
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so that the ground of all Gods loue to vs is in Christ Iesus. Yea; here is yet a further matter, much more enforcing this Reason;
so that the ground of all God's love to us is in christ Iesus. Yea; Here is yet a further matter, much more enforcing this Reason;
av cst dt n1 pp-f d ng1 n1 p-acp pno12 vbz p-acp np1 np1. uh; av vbz av dt jc n1, av-d av-dc vvg d n1;
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Here is such a mediation, as the like is not found in the world againe;
Here is such a mediation, as the like is not found in the world again;
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The Mediator is in both the parties betwixt whom he mediates, and both they are in him, that is, God in Christ,
The Mediator is in both the parties betwixt whom he mediates, and both they Are in him, that is, God in christ,
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and Christ in God, Christ in the faithfull, and the faithfull in him;
and christ in God, christ in the faithful, and the faithful in him;
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and therefore there can be no loue of God to vs but it must be grounded on Christ.
and Therefore there can be no love of God to us but it must be grounded on christ.
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Lastly, in respect of his absolute State in himselfe;
Lastly, in respect of his absolute State in himself;
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for what saith the Apostle, All the treasures of the wisdome and knowledge of God are hid in Christ, Col. 2.2.3.
for what Says the Apostle, All the treasures of the Wisdom and knowledge of God Are hid in christ, Col. 2.2.3.
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If all Gods Treasure be in him, then the riches and treasure of Gods loue is in him too:
If all God's Treasure be in him, then the riches and treasure of God's love is in him too:
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In him dwels the fulnesse of the Godhead bodily, verse 9. If the fulnesse of the Godhead,In him dwells the fullness of the Godhead bodily, verse 9. If the fullness of the Godhead,
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then the fulnesse of Gods loue dwels in him, there is the ground, seate, and Residence of it;
then the fullness of God's love dwells in him, there is the ground, seat, and Residence of it;
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And therefore the ground of all the loue that God beares to vs, is in Christ Iesus.
And Therefore the ground of all the love that God bears to us, is in christ Iesus.
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The first Vse of this point, for matter of Confutation of two popish Errours at once:
The First Use of this point, for matter of Confutation of two popish Errors At once:
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namely, concerning the mediation of Saints, and the merits of man.
namely, Concerning the mediation of Saints, and the merits of man.
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Vnderstand this one point well, that Christ Iesus is the ground of all Gods loue to vs,
Understand this one point well, that christ Iesus is the ground of all God's love to us,
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and the multitude of mediators, and mans merits, will fall to the ground, euen as Dagon did before the Arke.
and the multitude of mediators, and men merits, will fallen to the ground, even as Dagon did before the Ark.
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Christ is the ground of Gods loue to vs;
christ is the ground of God's love to us;
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What neede we any other mediators? he onely brings vs into Gods loue and fauour,
What need we any other mediators? he only brings us into God's love and favour,
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and none else can doe it: so for mans merits, they cannot procure Gods loue; Christ merits all at Gods hand:
and none Else can do it: so for men merits, they cannot procure God's love; christ merits all At God's hand:
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If we can merit any thing, it is either grace or glory, and this wee cannot merit vnlesse wee can merit Gods loue,
If we can merit any thing, it is either grace or glory, and this we cannot merit unless we can merit God's love,
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and that wee cannot doe, vnlesse we can merit Christ Iesus, who is the infinite treasure of God,
and that we cannot do, unless we can merit christ Iesus, who is the infinite treasure of God,
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for he is the seate of it;
for he is the seat of it;
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and if we will say that we can merit Christ, then wee may say that we can merit Gods loue, else we can neuer do it;
and if we will say that we can merit christ, then we may say that we can merit God's love, Else we can never do it;
cc cs pns12 vmb vvi cst pns12 vmb vvi np1, cs pns12 vmb vvi cst pns12 vmb vvi npg1 n1, av pns12 vmb av-x vdi pn31;
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and if we cannot merit Gods loue, then we can neither merit grace nor glory. I do not hereby dis-hearten men from good workes, but from the pride of them:
and if we cannot merit God's love, then we can neither merit grace nor glory. I do not hereby dishearten men from good works, but from the pride of them:
cc cs pns12 vmbx vvi npg1 n1, cs pns12 vmb av-dx vvi n1 ccx n1. pns11 vdb xx av j n2 p-acp j n2, cc-acp p-acp dt n1 pp-f pno32:
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Doe not thinke to merit any thing at the hands of God by them; all our merit is in Christ, for God loues vs onely in him.
Do not think to merit any thing At the hands of God by them; all our merit is in christ, for God loves us only in him.
vdb xx vvi pc-acp vvi d n1 p-acp dt n2 pp-f np1 p-acp pno32; d po12 n1 vbz p-acp np1, p-acp np1 vvz pno12 av-j p-acp pno31.
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The second vse serues to shew vs the wofull and miserable estate of those that are out of Christ:
The second use serves to show us the woeful and miserable estate of those that Are out of christ:
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and the blessed and happy estate of those that are in Christ. First, the wofull and miserable estate of those that are out of Christ; and the blessed and happy estate of those that Are in christ. First, the woeful and miserable estate of those that Are out of christ;
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all that are without Christ, that is, that are not regarded of God in Christ, they are in a fearefull taking: God loues them not;
all that Are without christ, that is, that Are not regarded of God in christ, they Are in a fearful taking: God loves them not;
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they may loue themselues, and the world may loue and applaud them, but God doth not loue them:
they may love themselves, and the world may love and applaud them, but God does not love them:
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When these prophane wretches shall come to fawne on God in their priuate houses, by reading, praying, singing of Psalmes, &c. What wil God say vnto them? Away, get you from me, you are not in Christ, I loue you not:
When these profane wretches shall come to fawn on God in their private houses, by reading, praying, singing of Psalms, etc. What will God say unto them? Away, get you from me, you Are not in christ, I love you not:
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If they come to Gods House to heare the word, to receiue the Sacraments, to call vpon God with the Assembly,
If they come to God's House to hear the word, to receive the Sacraments, to call upon God with the Assembly,
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or the like, what will God say to them? Get you hence, you are not in Christ, I loue you not:
or the like, what will God say to them? Get you hence, you Are not in christ, I love you not:
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But when they shall come before Gods iudgement seate, and there make profession of their almes, deuotion, profession, formality in Religion, and the like;
But when they shall come before God's judgement seat, and there make profession of their alms, devotion, profession, formality in Religion, and the like;
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what will God say to them? Depart from mee yee accursed, yee are not in Christ, I loue you not.
what will God say to them? Depart from me ye accursed, ye Are not in christ, I love you not.
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In that day they shall feele and finde what it is to be destitute of Gods loue,
In that day they shall feel and find what it is to be destitute of God's love,
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and to be out of Ch•ist, for the euerlasting wrath, and hatred, and curse of God shall be shewed vpon them to the vttermost, Ioh. 3.36. Hee that beleeues in the Sonne hath euerlasting life ;
and to be out of Ch•ist, for the everlasting wrath, and hatred, and curse of God shall be showed upon them to the uttermost, John 3.36. He that believes in the Son hath everlasting life;
cc pc-acp vbi av pp-f n1, p-acp dt j n1, cc n1, cc n1 pp-f np1 vmb vbi vvn p-acp pno32 p-acp dt j, np1 crd. pns31 cst vvz p-acp dt n1 vhz j n1;
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and on the contrary, hee that obeyeth not the Sonne, shall not see life, but the wrath of God abideth on him :
and on the contrary, he that Obeyeth not the Son, shall not see life, but the wrath of God Abideth on him:
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They that doe not beleeue and obey Christ, they are exposed to the wrath and hatred of God;
They that do not believe and obey christ, they Are exposed to the wrath and hatred of God;
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it shall be their portion for euer:
it shall be their portion for ever:
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The Apostle, Eph. 2.12. speakes of the Ephesians before their calling, and saith, that they were without hope,
The Apostle, Ephesians 2.12. speaks of the Ephesians before their calling, and Says, that they were without hope,
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and without God in the world. Hee that hath not his part in Christ, hath no part nor portion in God,
and without God in the world. He that hath not his part in christ, hath no part nor portion in God,
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but onely as the Beasts or the Diuels haue, the maintaining hand of God, for life and maintenance:
but only as the Beasts or the Devils have, the maintaining hand of God, for life and maintenance:
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yea, but there is no sauing loue of God to them that are without Christ, but they are exposed to the curse and wrath of God:
yea, but there is no Saving love of God to them that Are without christ, but they Are exposed to the curse and wrath of God:
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And let vs take hold vpon one particular, in that place for the present occasion;
And let us take hold upon one particular, in that place for the present occasion;
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It is said there, That they were strangers from the Couenant, &c. You come heereto receiue the Sacrament, the Seale of Gods Couenant, see therefore that ye haue faith in Christ,
It is said there, That they were Strangers from the Covenant, etc. You come hereto receive the Sacrament, the Seal of God's Covenant, see Therefore that you have faith in christ,
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and be in Christ, and that you be reconciled to God in him, else you are strangers from this Couenant, you haue nothing to doe with this Seale, it concernes you not;
and be in christ, and that you be reconciled to God in him, Else you Are Strangers from this Covenant, you have nothing to do with this Seal, it concerns you not;
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therefore if you be without Christ, get you hence, you are but Dogges and Swine in Gods estimation, these precious p•arl•s, these holy things of God, are not to be communicated vnto you, ye haue no part in these things.
Therefore if you be without christ, get you hence, you Are but Dogs and Swine in God's estimation, these precious p•arl•s, these holy things of God, Are not to be communicated unto you, you have no part in these things.
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Secondly, this shewes the happy & blessed estate of all true Beleeuers, that are truely in Chr•st,
Secondly, this shows the happy & blessed estate of all true Believers, that Are truly in Chr•st,
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and that desire to be ••ke vnto him:
and that desire to be ••ke unto him:
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They haue a happy state, they haue true right and title to that loue which God beares to his dearely beloued Sonne,
They have a happy state, they have true right and title to that love which God bears to his dearly Beloved Son,
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and to all the pledges and fruits of it:
and to all the pledges and fruits of it:
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If we be in Christ, wee are intitled to the beginning of Gods loue, his Election,
If we be in christ, we Are entitled to the beginning of God's love, his Election,
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for in Christ we haue our Election, Ephes. 1.4. He hath chosen vs in him before the foundation of the world, that we should be holy and without blame before him in loue:
for in christ we have our Election, Ephesians 1.4. He hath chosen us in him before the Foundation of the world, that we should be holy and without blame before him in love:
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Secondly, in Christ we are intitled to the renewing of Gods loue to vs in our Redemption,
Secondly, in christ we Are entitled to the renewing of God's love to us in our Redemption,
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for in him we haue our Redemption, Col. 1.14. In whom you haue redemption, by his bloud, &c. Thirdly, in Christ we are intitled to the application of his loue in our Adoption Ephes. 1.5. Who hath predestinated vs to be adopted through Iesus Christ, in himselfe, according to the good pleasure of his will:
for in him we have our Redemption, Col. 1.14. In whom you have redemption, by his blood, etc. Thirdly, in christ we Are entitled to the application of his love in our Adoption Ephesians 1.5. Who hath predestinated us to be adopted through Iesus christ, in himself, according to the good pleasure of his will:
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Fourthly, if we be in Christ, wee are intitled vnto the continuance of his loue to vs for euer, in our Sanctification, 1 Cor. 1.2. Sanctified in Christ Iesus, and Ephes. 5 14. Christ is our sanctification; hee is full of grace and truth, Ioh. 1.14. Be thou in him, and thou shalt receiue fulnesse of grace:
Fourthly, if we be in christ, we Are entitled unto the Continuance of his love to us for ever, in our Sanctification, 1 Cor. 1.2. Sanctified in christ Iesus, and Ephesians 5 14. christ is our sanctification; he is full of grace and truth, John 1.14. Be thou in him, and thou shalt receive fullness of grace:
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Eternall life is in him, 1 Iohn 5.11. Eternal life is in him, 1 John 5.11.
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Be thou in him, and thou shalt haue this life, All the promises of God are yea,
Be thou in him, and thou shalt have this life, All the promises of God Are yea,
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and Amen in him, 2 Cor. 1.20. they are his, and in him they are ours;and Amen in him, 2 Cor. 1.20. they Are his, and in him they Are ours;
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they are made vnto vs in him, and they are performed and made good vnto vs in him:
they Are made unto us in him, and they Are performed and made good unto us in him:
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Againe, if wee be in Christ, all Gods blessings are ours, Ephes. 1.3. Blessed be God, who hath blessed vs with all spirituall blessings in Christ:
Again, if we be in christ, all God's blessings Are ours, Ephesians 1.3. Blessed be God, who hath blessed us with all spiritual blessings in christ:
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Therefore if we be in Christ, wee are happy; whatsoeuer our state be in the world;
Therefore if we be in christ, we Are happy; whatsoever our state be in the world;
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if we be in afflictions, being in Christ, he will helpe vs to beare them; if in temptations, hee will strengthen vs against them;
if we be in afflictions, being in christ, he will help us to bear them; if in temptations, he will strengthen us against them;
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if wee be fallen from God by our sinnes, if wee be in Christ, he will raise vs vp againe,
if we be fallen from God by our Sins, if we be in christ, he will raise us up again,
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and renew our peace with God; If wee be in Christ, hee will be all in all vnto vs;
and renew our peace with God; If we be in christ, he will be all in all unto us;
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hee will pacifie Gods wrath for vs, he will procure his fauour, abolish sinne, bring righteousnesse, deliuer vs from hell, and bring vs to heauen:
he will pacify God's wrath for us, he will procure his favour, Abolah sin, bring righteousness, deliver us from hell, and bring us to heaven:
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Blessed men are we if wee can rest on Christ Iesus, as our al-sufficient Redeemer and Sauiour.
Blessed men Are we if we can rest on christ Iesus, as our All-sufficient Redeemer and Saviour.
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The third Vse teacheth vs therefore to labour to be in Christ:
The third Use Teaches us Therefore to labour to be in christ:
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But how shall I get to be in him? why by faith, beleeue in him as thy Sauiour and Redeemer,
But how shall I get to be in him? why by faith, believe in him as thy Saviour and Redeemer,
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and then thou hast gotten to be in him;
and then thou hast got to be in him;
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as euer thou lookest to haue any fauour, or any loue at the hands of God, get to be in Christ by faith:
as ever thou Lookest to have any favour, or any love At the hands of God, get to be in christ by faith:
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Yea, but is it in my power to get faith? I doe not say, it is in thy power,
Yea, but is it in my power to get faith? I do not say, it is in thy power,
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but yet thou must get it, it is thy duty to labour for it, and certainely if the Lord would not assist thee with his power,
but yet thou must get it, it is thy duty to labour for it, and Certainly if the Lord would not assist thee with his power,
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and inable thee to beleeue, he would neuer command thee so often to beleeue in Christ:
and inable thee to believe, he would never command thee so often to believe in christ:
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Not that all men, generally, shall or can beleeue, for this is against the reuealed will of God,
Not that all men, generally, shall or can believe, for this is against the revealed will of God,
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for all men haue not faith ;
for all men have not faith;
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but that euery particular man and woman may comfortably and particularly conclude for him and her selfe, that certainly God will giue grace and power to beleeue, vpon the vse of the meanes,
but that every particular man and woman may comfortably and particularly conclude for him and her self, that Certainly God will give grace and power to believe, upon the use of the means,
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for this agrees with Gods reuealed will, the Commandements and promises of God being tendred generally to all,
for this agrees with God's revealed will, the commandments and promises of God being tendered generally to all,
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and no exception can be found in the word against any one in particular.
and no exception can be found in the word against any one in particular.
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This the Diuell puts into the hearts of men, that when the Minister exhorts them to beleeue, and to get Christ;
This the devil puts into the hearts of men, that when the Minister exhorts them to believe, and to get christ;
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they reply, They know not whether they can beleeue or no; or whether they were euer ordained to beleeue or no:
they reply, They know not whither they can believe or no; or whither they were ever ordained to believe or no:
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and thus the Diuell keepes them at a bay all their life, that they neuer beleeue, nor indeauour to beleeue:
and thus the devil keeps them At a bay all their life, that they never believe, nor endeavour to believe:
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But make thou no question whether thou canst beleeue or no, but vse the meanes and indeauour to beleeue;
But make thou no question whither thou Canst believe or no, but use the means and endeavour to believe;
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for if thou dost not beleeue, thou shalt surely be damned, put it to the tryall, it may be thine endeauours may take effect,
for if thou dost not believe, thou shalt surely be damned, put it to the trial, it may be thine endeavours may take Effect,
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and then thou shalt surely be saued.
and then thou shalt surely be saved.
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What madnesse were it in thee, not to put thy selfe to the tryall, by vsing the meanes? Many men haue beleeued vpon the vse of them,
What madness were it in thee, not to put thy self to the trial, by using the means? Many men have believed upon the use of them,
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and why not thou? But thou wilt say, I cannot vse the meanes at all:
and why not thou? But thou wilt say, I cannot use the means At all:
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thou maist at least in outward conformity: But I cannot vse them as I should: I answere, doe it as thou canst, doe thy best;
thou Mayest At least in outward conformity: But I cannot use them as I should: I answer, do it as thou Canst, do thy best;
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and so put thy selfe and thine indeauours vpon Gods mercy, and humble thy selfe before the Lord for thy weakenesse, vntowardnesse, and hardnesse to beleeue.
and so put thy self and thine endeavours upon God's mercy, and humble thy self before the Lord for thy weakness, untowardness, and hardness to believe.
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The fourth Vse teacheth vs the plentifulnesse, infinitenesse, and abundance of Gods loue to Christ, that had loue enough in him for all the beleeuing world beside:
The fourth Use Teaches us the plentifulness, infiniteness, and abundance of God's love to christ, that had love enough in him for all the believing world beside:
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In him all the nations of the earth, the chosen and beleeuers are blessed; in his loue they are loued;
In him all the Nations of the earth, the chosen and believers Are blessed; in his love they Are loved;
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in his righteousnesse, all the beleeuers in the world are accounted righteous; in his worthinesse, they are accounted and made worthy of life and saluation.
in his righteousness, all the believers in the world Are accounted righteous; in his worthiness, they Are accounted and made worthy of life and salvation.
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This was infinite loue, that God poured on his head, as the Oyle on the head of Aron, that runs downe to the skirts of his cloathing:
This was infinite love, that God poured on his head, as the Oil on the head of Aron, that runs down to the skirts of his clothing:
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so Gods loue in Christ descends and runs downe on all the faithfull that now are,
so God's love in christ descends and runs down on all the faithful that now Are,
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or euer shall be, to the worlds end.
or ever shall be, to the world's end.
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And therefore, first let vs consider of it, and blesse God for it, that hath poured out such infinite loue for the vse and benefit of the Church:
And Therefore, First let us Consider of it, and bless God for it, that hath poured out such infinite love for the use and benefit of the Church:
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Thus the Apostle doth, Ephes. 1.3. Blessed be God, who hath blessed vs with all spirituall blessings in Christ:
Thus the Apostle does, Ephesians 1.3. Blessed be God, who hath blessed us with all spiritual blessings in christ:
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secondly, let vs consider it, and magnifie, and honour the Lord Iesus Christ, that is capable, worthy,
secondly, let us Consider it, and magnify, and honour the Lord Iesus christ, that is capable, worthy,
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and that is the storehouse of such an infinite treasure;
and that is the storehouse of such an infinite treasure;
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so doth the Church in the Can. 1.2. Thy name is as an oyntment poured out &c.
so does the Church in the Can. 1.2. Thy name is as an ointment poured out etc.
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Thirdly, consider it and reioyce in it for thy selfe, that thou art a true Beleeuer,
Thirdly, Consider it and rejoice in it for thy self, that thou art a true Believer,
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and that thou hast thy part and portion in this ouer-flowing loue of God, for thy acceptance and saluation, Ephes. 2.3.4.5. God that is rich in mercy, through his great loue wherewith hee loued vs,
and that thou hast thy part and portion in this overflowing love of God, for thy acceptance and salvation, Ephesians 2.3.4.5. God that is rich in mercy, through his great love wherewith he loved us,
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euen when wee were dead by sinnes, hath quickned vs together in Christ, by whose grace yee are saued :even when we were dead by Sins, hath quickened us together in christ, by whose grace ye Are saved:
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The Apostle would haue vs to reioyce in this, that God so loued Christ, that in him hee hath raised vs vp from the state of sinne, to the state of grace and saluation.
The Apostle would have us to rejoice in this, that God so loved christ, that in him he hath raised us up from the state of sin, to the state of grace and salvation.
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Fiftly, is Christ the ground of Gods loue to vs? then this commends vnto vs the wonderfull loue that God beares to his Church in Christ Iesus:
Fifty, is christ the ground of God's love to us? then this commends unto us the wonderful love that God bears to his Church in christ Iesus:
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First, it is a most tender and affectionate loue; Secondly, it is most holy; Thirdly, it is most perfect; Fourthly, it is vnchangeable; Lastly, it is most comfortable.
First, it is a most tender and affectionate love; Secondly, it is most holy; Thirdly, it is most perfect; Fourthly, it is unchangeable; Lastly, it is most comfortable.
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First, it is a most tender loue and affection that God beares to vs in Christ;
First, it is a most tender love and affection that God bears to us in christ;
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the bowels of our Lord Iesus Christ are marueilous deare, tender, and pretious to God:
the bowels of our Lord Iesus christ Are marvelous deer, tender, and precious to God:
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and therefore the loue that God beares to vs in the tender bowels of his owne blessed Sonne must needes be marueilous deare, tender,
and Therefore the love that God bears to us in the tender bowels of his own blessed Son must needs be marvelous deer, tender,
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and affectionate, Zach. 2.8. Hee that toucheth you, toucheth the apple of mine eye:
and affectionate, Zach 2.8. He that touches you, touches the apple of mine eye:
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Why are wee so tender to God? Why? because hee tenders vs in the tender bowels of Iesus Christ.
Why Are we so tender to God? Why? Because he tenders us in the tender bowels of Iesus christ.
q-crq vbr pns12 av vvb p-acp np1? q-crq? c-acp pns31 vvz pno12 p-acp dt j n2 pp-f np1 np1.
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779
Secondly, it is a most holy loue, our most holy God loues vs in his most holy Sonne Iesus Christ, that holy one of God.
Secondly, it is a most holy love, our most holy God loves us in his most holy Son Iesus christ, that holy one of God.
ord, pn31 vbz dt av-ds j n1, po12 av-ds j np1 vvz pno12 p-acp po31 av-ds j n1 np1 np1, cst j pi pp-f np1.
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780
God doth not loue vs as many a wicked Father loues his Childe, in his euill and wanton courses;
God does not love us as many a wicked Father loves his Child, in his evil and wanton courses;
np1 vdz xx vvi pno12 p-acp d dt j n1 vvz po31 n1, p-acp po31 j-jn cc j-jn n2;
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781
no, that is prophane and carnall loue;
no, that is profane and carnal love;
uh-dx, cst vbz j cc j n1;
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782
but hee loues vs with a holy loue in Christ, so farre as we are washed from our sinnes in the bloud of Christ,
but he loves us with a holy love in christ, so Far as we Are washed from our Sins in the blood of christ,
cc-acp pns31 vvz pno12 p-acp dt j n1 p-acp np1, av av-j c-acp pns12 vbr vvn p-acp po12 n2 p-acp dt n1 pp-f np1,
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783
and as we be made conformable vnto Christ, so farre as we denie our selues, and dye to sinne, and rise againe to newnesse of life.
and as we be made conformable unto christ, so Far as we deny our selves, and die to sin, and rise again to newness of life.
cc c-acp pns12 vbb vvn j p-acp np1, av av-j c-acp pns12 vvb po12 n2, cc vvi p-acp n1, cc vvi av p-acp n1 pp-f n1.
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784
Thou that goest on in thy sinne, neuer dreame that God loues thee in Christ,
Thou that goest on in thy sin, never dream that God loves thee in christ,
pns21 cst vv2 p-acp p-acp po21 n1, av-x vvb cst np1 vvz pno21 p-acp np1,
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785
except thou hast crucified the flesh with the lusts, they that haue their part of Gods loue in Christ, they crucifie the flesh.
except thou hast Crucified the Flesh with the Lustiest, they that have their part of God's love in christ, they crucify the Flesh.
c-acp pns21 vh2 vvn dt n1 p-acp dt n2, pns32 cst vhb po32 n1 pp-f npg1 n1 p-acp np1, pns32 vvi dt n1.
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786
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,
Thirdly, then this love of God to us in christ, is a most perfect love, John 17.23. God loves us with the same love wherewith he loves christ,
ord, cs d n1 pp-f np1 p-acp pno12 p-acp np1, vbz dt av-ds j n1, np1 crd. np1 vvz pno12 p-acp dt d n1 c-crq pns31 vvz np1,
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787
and therefore it cannot but be a most perfect loue;
and Therefore it cannot but be a most perfect love;
cc av pn31 vmbx p-acp vbi dt av-ds j n1;
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788
If God should loue vs in our selues, it would be a very imperfect loue, not worthy God;
If God should love us in our selves, it would be a very imperfect love, not worthy God;
cs np1 vmd vvi pno12 p-acp po12 n2, pn31 vmd vbi dt av j n1, xx j np1;
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789
because all the louely graces in the best of vs are stained with many imperfections;
Because all the lovely graces in the best of us Are stained with many imperfections;
c-acp d dt j n2 p-acp dt js pp-f pno12 vbr vvn p-acp d n2;
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790
and therefore God takes vs, and sets vs into Christ, forgiues all our sinnes in his death,
and Therefore God Takes us, and sets us into christ, forgives all our Sins in his death,
cc av np1 vvz pno12, cc vvz pno12 p-acp np1, vvz d po12 n2 p-acp po31 n1,
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791
and couers all our vnrighteousnesse with his righteousnesse, and so beholds vs, and loues vs in him with a perfect loue;
and covers all our unrighteousness with his righteousness, and so beholds us, and loves us in him with a perfect love;
cc vvz d po12 n1-u p-acp po31 n1, cc av vvz pno12, cc vvz pno12 p-acp pno31 p-acp dt j n1;
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792
and if we haue not this perswasion, we shall neuer come to haue any true peace in our consciences.
and if we have not this persuasion, we shall never come to have any true peace in our Consciences.
cc cs pns12 vhb xx d n1, pns12 vmb av-x vvi pc-acp vhi d j n1 p-acp po12 n2.
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793
Fourthly, if God loue vs in Christ, then his loue to vs is most vnchangeable and vnmoueable;
Fourthly, if God love us in christ, then his love to us is most unchangeable and Unmovable;
ord, cs np1 vvb pno12 p-acp np1, cs po31 n1 p-acp pno12 vbz ds j-u cc j-u;
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794
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:
it is grounded and built on a Rock, and the Rock is christ Iesus, and Therefore can never be moved, but Stands fast for ever:
pn31 vbz vvn cc vvn p-acp dt n1, cc dt n1 vbz np1 np1, cc av vmb av-x vbi vvn, cc-acp vvz av-j p-acp av:
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795
If any thing can alienate Gods loue from Christ Iesus, then it may alienate his loue from vs;
If any thing can alienate God's love from christ Iesus, then it may alienate his love from us;
cs d n1 vmb vvi npg1 n1 p-acp np1 np1, cs pn31 vmb vvi po31 n1 p-acp pno12;
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796
If nothing can remoue his loue from Christ, then nothing can remoue it from vs;
If nothing can remove his love from christ, then nothing can remove it from us;
cs pix vmb vvi po31 n1 p-acp np1, cs pix vmb vvi pn31 p-acp pno12;
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797
and let sinne and Sathan, and all our enemies, bodily and spirituall, stand vp and say what they can doe against vs:
and let sin and Sathan, and all our enemies, bodily and spiritual, stand up and say what they can do against us:
cc vvb n1 cc np1, cc d po12 n2, j cc j, vvb a-acp cc vvb r-crq pns32 vmb vdi p-acp pno12:
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798
Can you draw vs from the loue of God? wee will put you hard to it: well, doe your worst:
Can you draw us from the love of God? we will put you hard to it: well, do your worst:
vmb pn22 vvi pno12 p-acp dt n1 pp-f np1? pns12 vmb vvi pn22 av-j p-acp pn31: av, vdb po22 js:
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799
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,
Can you draw the love of God from christ? if you cannot, (as we Are sure you cannot) then you cannot draw it from us,
vmb pn22 vvi dt n1 pp-f np1 p-acp np1? cs pn22 vmbx, (c-acp pns12 vbr j pn22 vmbx) cs pn22 vmbx vvi pn31 p-acp pno12,
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800
for it is grounded in Christ Iesus.
for it is grounded in christ Iesus.
c-acp pn31 vbz vvn p-acp np1 np1.
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801
Lastly, if God loue vs in Christ, then this loue of God to vs is a most sweet and comfortable loue,
Lastly, if God love us in christ, then this love of God to us is a most sweet and comfortable love,
ord, cs np1 vvb pno12 p-acp np1, cs d n1 pp-f np1 p-acp pno12 vbz dt av-ds j cc j n1,
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802
and that in all the former respects, because it is a tender loue, a holy loue, a perfect loue, and an vnchangeable loue;
and that in all the former respects, Because it is a tender love, a holy love, a perfect love, and an unchangeable love;
cc cst p-acp d dt j n2, c-acp pn31 vbz dt j n1, dt j n1, dt j n1, cc dt j-u n1;
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803
yea, but especially in this respect, because it is in Christ Iesus:
yea, but especially in this respect, Because it is in christ Iesus:
uh, cc-acp av-j p-acp d n1, c-acp pn31 vbz p-acp np1 np1:
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804
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:
the very name of God's love is very sweet and comfortable unto us, but when the nature of it is tendered unto us in the name and person of Iesus christ, it is much more sweet and comfortable unto us:
dt j n1 pp-f npg1 n1 vbz av j cc j p-acp pno12, cc-acp c-crq dt n1 pp-f pn31 vbz vvn p-acp pno12 p-acp dt n1 cc n1 pp-f np1 np1, pn31 vbz d dc j cc j p-acp pno12:
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805
To be sorted with Christ in any state whatsoeuer, is very comfortable to the beleeuing soule, to be in afflictions and reproaches with him,
To be sorted with christ in any state whatsoever, is very comfortable to the believing soul, to be in afflictions and Reproaches with him,
pc-acp vbi vvn p-acp np1 p-acp d n1 r-crq, vbz av j p-acp dt vvg n1, pc-acp vbi p-acp n2 cc n2 p-acp pno31,
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806
yea, to dye with him, this is a comfortable thing to Gods Children;
yea, to die with him, this is a comfortable thing to God's Children;
uh, pc-acp vvi p-acp pno31, d vbz dt j n1 p-acp npg1 n2;
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807
Who would not thinke themselues happy to be ioyned with Christ in any of these? Yea,
Who would not think themselves happy to be joined with christ in any of these? Yea,
q-crq vmd xx vvi px32 j pc-acp vbi vvn p-acp np1 p-acp d pp-f d? uh,
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808
but to be sorted with Christ in the bosome of God, in the loue of God;
but to be sorted with christ in the bosom of God, in the love of God;
cc-acp pc-acp vbi vvn p-acp np1 p-acp dt n1 pp-f np1, p-acp dt n1 pp-f np1;
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809
that God should loue vs in Christ Iesus, yea, and with the same loue wherewith hee loued Christ Iesus:
that God should love us in christ Iesus, yea, and with the same love wherewith he loved christ Iesus:
cst np1 vmd vvi pno12 p-acp np1 np1, uh, cc p-acp dt d n1 c-crq pns31 vvd np1 np1:
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810
Here is the comfort of all comforts, and the fulnesse of our Consolation.
Here is the Comfort of all comforts, and the fullness of our Consolation.
av vbz dt n1 pp-f d n2, cc dt n1 pp-f po12 n1.
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811
The last Vse teacheth vs, that as God loues in Christ Iesus, and measures forth all his proceedings to vs in him;
The last Use Teaches us, that as God loves in christ Iesus, and measures forth all his proceedings to us in him;
dt ord vvb vvz pno12, cst c-acp np1 vvz p-acp np1 np1, cc vvz av d po31 n2-vvg p-acp pno12 p-acp pno31;
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812
so must wee doe to God againe; If wee doe any thing to God, doe it in Christ;
so must we do to God again; If we do any thing to God, do it in christ;
av vmb pns12 vdi p-acp np1 av; cs pns12 vdb d n1 p-acp np1, vdb pn31 p-acp np1;
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813
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 believe in God, let us believe in him through christ; If we pray to God, let us pray to him in christ;
cs pns12 vvb p-acp np1, vvb pno12 vvi p-acp pno31 p-acp np1; cs pns12 vvb p-acp np1, vvb pno12 vvi p-acp pno31 p-acp np1;
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814
If we loue God, let vs loue him in Christ; If we obey God, let vs obey him in Christ;
If we love God, let us love him in christ; If we obey God, let us obey him in christ;
cs pns12 vvb np1, vvb pno12 vvi pno31 p-acp np1; cs pns12 vvb np1, vvb pno12 vvi pno31 p-acp np1;
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815
If wee worship God, let vs worship him in Christ;
If we worship God, let us worship him in christ;
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816
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. Whatsoever we do in word or deed, let all be done in the name of our Lord Iesus christ, Colos 3.17. Else it is abominable to God, our spiritual Sacrifices Are acceptable to God only in Iesus christ, 1 Pet. 2.5.
r-crq pns12 vdb p-acp n1 cc n1, vvb d vbi vdn p-acp dt n1 pp-f po12 n1 np1 np1, np1 crd. av pn31 vbz j p-acp np1, po12 j n2 vbr j p-acp np1 av-j p-acp np1 np1, crd np1 crd.
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817
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,
Again, is Iesus christ the ground of all God's love to us, then let the ground of all our love to God, to the faithful,
av, vbz np1 np1 dt n1 pp-f d ng1 n1 p-acp pno12, av vvb dt n1 pp-f d po12 n1 p-acp np1, p-acp dt j,
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818
and to the Creatures, be setled in Christ;
and to the Creatures, be settled in christ;
cc p-acp dt n2, vbb vvn p-acp np1;
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819
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,
Does God love thee only in christ, and Canst thou not love where thou See christ? Or Darest thou love where thou dost not see him? Seeing God loves where he sees christ,
vdz np1 vvi pno21 av-j p-acp np1, cc vm2 pns21 xx vvi c-crq pns21 vv2 np1? cc vv2 pns21 vvi c-crq pns21 vd2 xx vvi pno31? vvg np1 vvz c-crq pns31 vvz np1,
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820
and loues not where he sees not Christ, learne his example, and frame loue to his loue;
and loves not where he sees not christ, Learn his Exampl, and frame love to his love;
cc vvz xx c-crq pns31 vvz xx np1, vvb po31 n1, cc vvi n1 p-acp po31 n1;
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821
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 us love the Creatures of God in christ, the Children of God in christ; let us love the ordinances of God in christ;
vvb pno12 vvi dt n2 pp-f np1 p-acp np1, dt n2 pp-f np1 p-acp np1; vvb pno12 vvi dt n2 pp-f np1 p-acp np1;
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822
let vs loue God himselfe in Christ, and whatsoeuer we doe in the seruice of God, let it be done in Christ;
let us love God himself in christ, and whatsoever we do in the service of God, let it be done in christ;
vvb pno12 vvi np1 px31 p-acp np1, cc r-crq pns12 vdb p-acp dt n1 pp-f np1, vvb pn31 vbi vdn p-acp np1;
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823
whatsouer we doe in word or deed, let all be done in the name of our Lord Iesus Christ.
whatsoever we do in word or deed, let all be done in the name of our Lord Iesus christ.
r-crq pns12 vdb p-acp n1 cc n1, vvb d vbi vdn p-acp dt n1 pp-f po12 n1 np1 np1.
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824
Yee come now to receiue the Sacrament of the Lords Supper, then walke by this Rule in receiuing;
Ye come now to receive the Sacrament of the lords Supper, then walk by this Rule in receiving;
pn22 vvb av pc-acp vvi dt n1 pp-f dt n2 n1, av vvb p-acp d n1 p-acp vvg;
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825
Let vs doe all that we doe herein, in the name, faith, loue, power, and mediation of Christ;
Let us do all that we do herein, in the name, faith, love, power, and mediation of christ;
vvb pno12 vdi d cst pns12 vdb av, p-acp dt n1, n1, n1, n1, cc n1 pp-f np1;
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826
Let vs receiue it in Christ, as God giues it to vs for the loue hee beares to vs in Christ,
Let us receive it in christ, as God gives it to us for the love he bears to us in christ,
vvb pno12 vvi pn31 p-acp np1, c-acp np1 vvz pn31 p-acp pno12 p-acp dt n1 pns31 vvz p-acp pno12 p-acp np1,
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827
so let vs receiue it for the loue of Christ, with a true purpose to serue God all our life;
so let us receive it for the love of christ, with a true purpose to serve God all our life;
av vvb pno12 vvi pn31 p-acp dt n1 pp-f np1, p-acp dt j n1 pc-acp vvi np1 d po12 n1;
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828
and let vs bewaile our sinnes, and know that all our worthinesse is in Christ;
and let us bewail our Sins, and know that all our worthiness is in christ;
cc vvb pno12 vvi po12 n2, cc vvb cst d po12 n1 vbz p-acp np1;
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829
and therefore let vs receiue it in the worthinesse of Christ, beleeuing that God will make it effectuall to our soules in him:
and Therefore let us receive it in the worthiness of christ, believing that God will make it effectual to our Souls in him:
cc av vvb pno12 vvi pn31 p-acp dt n1 pp-f np1, vvg cst np1 vmb vvi pn31 j p-acp po12 n2 p-acp pno31:
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830
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 so receiving it, and doing all we do in it, in the name of christ, we shall receive it with glory to God,
cc av vvg pn31, cc vdg d pns12 vdb p-acp pn31, p-acp dt n1 pp-f np1, pns12 vmb vvi pn31 p-acp n1 p-acp np1,
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831
and comfort to our owne Soules. FINIS.
and Comfort to our own Souls. FINIS.
cc vvi p-acp po12 d n2. fw-la.
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832
THE FOVRTH SERMON, Vpon ROMANS • … the two last Verses. For I am perswaded, (or I am sure,) that neither Death, nor life, nor Angels, &c.
THE FOURTH SERMON, Upon ROMAN • … the two last Verses. For I am persuaded, (or I am sure,) that neither Death, nor life, nor Angels, etc.
dt ord n1, p-acp jp • … dt crd ord n2. c-acp pns11 vbm vvn, (cc pns11 vbm j,) cst dx n1, ccx n1, ccx n2, av
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833
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,
AS the Lord hath been pleased to enable us, we have entered into the handling of these Verses: and showed the dependence of them with the former,
p-acp dt n1 vhz vbn vvn pc-acp vvi pno12, pns12 vhb vvn p-acp dt n-vvg pp-f d n2: cc vvd dt n1 pp-f pno32 p-acp dt j,
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834
and the meaning of the seuerall tearmes of words that the Apostle declares himselfe vpon:
and the meaning of the several terms of words that the Apostle declares himself upon:
cc dt n1 pp-f dt j n2 pp-f n2 cst dt n1 vvz px31 p-acp:
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835
then I laide you downe seauen heads, whereunto the whole force of the Apostles speech might be reduced;
then I laid you down seauen Heads, whereunto the Whole force of the Apostles speech might be reduced;
cs pns11 vvd pn22 p-acp crd n2, c-crq dt j-jn n1 pp-f dt n2 n1 vmd vbi vvn;
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836
the first was implyed, and that was, that there is a Communion betwixt God, & all true beleeuers.
the First was employed, and that was, that there is a Communion betwixt God, & all true believers.
dt ord vbds vvn, cc cst vbds, cst pc-acp vbz dt n1 p-acp np1, cc d j n2.
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837
Secondly, the Apostle shewes the Bond of this Communion, & that is the loue of God.
Secondly, the Apostle shows the Bound of this Communion, & that is the love of God.
ord, dt n1 vvz dt n1 pp-f d n1, cc d vbz dt n1 pp-f np1.
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838
Thirdly, he shewes the ground of this Communion, and of the bond of it, and that is Iesus Christ.
Thirdly, he shows the ground of this Communion, and of the bound of it, and that is Iesus christ.
ord, pns31 vvz dt n1 pp-f d n1, cc pp-f dt n1 pp-f pn31, cc d vbz np1 np1.
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839
Fourthly, the Apostle declares the neere interest that the faithfull haue to Christ, by a note of speciall reference, our Lord.
Fourthly, the Apostle declares the near Interest that the faithful have to christ, by a note of special Referente, our Lord.
ord, dt n1 vvz dt j n1 cst dt j vhb p-acp np1, p-acp dt n1 pp-f j n1, po12 n1.
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840
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.
And this is the point we Are now come unto, and if God show us strength in weakness, it shall be our meditation At this time.
cc d vbz dt n1 pns12 vbr av vvn p-acp, cc cs np1 vvb pno12 n1 p-acp n1, pn31 vmb vbi po12 n1 p-acp d n1.
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841
Christ Iesus our Lord: The Doctrine hence is this: christ Iesus our Lord: The Doctrine hence is this:
np1 np1 po12 n1: dt n1 av vbz d:
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That there is a very neere and speciall reference betwixt Christ Iesus and all the faithfull; That there is a very near and special Referente betwixt christ Iesus and all the faithful;
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whereby hee is interressed in them, & they in him; He is our Lord, saith the Apostle, and consequently, wee are his subiects and seruants,
whereby he is interessed in them, & they in him; He is our Lord, Says the Apostle, and consequently, we Are his Subjects and Servants,
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for this is a terme of mutuall relation, intending his right in vs, and ours in him;
for this is a term of mutual Relation, intending his right in us, and ours in him;
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his superiority ouer vs, and our subiection vnto him; hee is our Lord, and we are his subiects and seruants.
his superiority over us, and our subjection unto him; he is our Lord, and we Are his Subjects and Servants.
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According to our manner, we will speake somewhat of this by way of Explication: And therein wee are to consider of two things:
According to our manner, we will speak somewhat of this by Way of Explication: And therein we Are to Consider of two things:
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First, of the Title, Lord. Secondly, how it doth sute with the present purpose of the Apostle.
First, of the Title, Lord. Secondly, how it does suit with the present purpose of the Apostle.
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First of the Title, Our Lord, or the Lord of the faithfull, or the Lord ouer his Church:
First of the Title, Our Lord, or the Lord of the faithful, or the Lord over his Church:
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Christ is our Lord: A Lord, is a name both of honour, and also of authority, and power; christ is our Lord: A Lord, is a name both of honour, and also of Authority, and power;
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therefore when the Apostle saith, Christ Iesus our Lord, we must vnderstand that he is the owner,
Therefore when the Apostle Says, christ Iesus our Lord, we must understand that he is the owner,
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and also the guider and ruler of the faithfull, hee gouernes vs by his lawes,
and also the guider and ruler of the faithful, he governs us by his laws,
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and guides vs by his Spirit, and keepes vs in his protection, and imployes vs in his seruice:
and guides us by his Spirit, and keeps us in his protection, and employs us in his service:
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The Lordship of Iesus Christ ouer the Church, or ouer the faithfull, is to be conceiued vnder these termes;
The Lordship of Iesus christ over the Church, or over the faithful, is to be conceived under these terms;
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First, that he is our speciall Lord; secondly, that he is our spirituall Lord: thirdly, that he is our sauing Lord;
First, that he is our special Lord; secondly, that he is our spiritual Lord: Thirdly, that he is our Saving Lord;
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and fourthly, that he is our absolute and onely Lord. First, Christ is our speciall Lord;
and fourthly, that he is our absolute and only Lord. First, christ is our special Lord;
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God the Father, and God the holy Ghost, as well as God the Sonne is our Lord;
God the Father, and God the holy Ghost, as well as God the Son is our Lord;
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and yet there is but one Lord, as there is but one God, but this is in a generall sence:
and yet there is but one Lord, as there is but one God, but this is in a general sense:
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But Christ is our Lord, not onely in respect of the Godhead, as the other persons are,
But christ is our Lord, not only in respect of the Godhead, as the other Persons Are,
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but in a speciall manner, as hee is our Mediator, Acts 2.36. God hath made him both Lord and Christ:
but in a special manner, as he is our Mediator, Acts 2.36. God hath made him both Lord and christ:
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that is, God hath put this office and honour vpon him, God hath appointed him to be our Lord in a special manner, as he is our Mediator.
that is, God hath put this office and honour upon him, God hath appointed him to be our Lord in a special manner, as he is our Mediator.
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Secondly, he is our spirituall Lord;
Secondly, he is our spiritual Lord;
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he is not the Lord of our bodies onely, but of our soules and our consciences,
he is not the Lord of our bodies only, but of our Souls and our Consciences,
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and this Lordship which he hath ouer vs, he exerciseth not in any worldly state or outward pompe,
and this Lordship which he hath over us, he Exerciseth not in any worldly state or outward pomp,
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but in a spirituall state, as a heauenly Lord, Iohn 18.36. My Kingdome is not of this world ;
but in a spiritual state, as a heavenly Lord, John 18.36. My Kingdom is not of this world;
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as who should say, I am a King, but not an earthly King; a Lord, but not a worldly Lord;
as who should say, I am a King, but not an earthly King; a Lord, but not a worldly Lord;
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but I am a spirituall King, and a heauenly Lord. Thirdly hee is our sauing Lord, he is the Lord of the whole world;
but I am a spiritual King, and a heavenly Lord. Thirdly he is our Saving Lord, he is the Lord of the Whole world;
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of the wicked, as well as of the faithfull in a generall sence:
of the wicked, as well as of the faithful in a general sense:
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but to them he is a destroying Lord, to vs hee is a sauing Lord, 2 Pet. 2.18. Last, and grow in grace, and in the knowledge of our Lord and Sauiour Iesus Christ ;
but to them he is a destroying Lord, to us he is a Saving Lord, 2 Pet. 2.18. Last, and grow in grace, and in the knowledge of our Lord and Saviour Iesus christ;
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Christ is so our Lord, as he is also our Sauiour;
christ is so our Lord, as he is also our Saviour;
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and that not onely with a temporall saluation, to saue vs temporally, for so, as the Prophet speakes, hee saues both man and beast ;
and that not only with a temporal salvation, to save us temporally, for so, as the Prophet speaks, he saves both man and beast;
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but as our eternall Sauiour, to giue vs euerlasting saluation both in grace and glory.
but as our Eternal Saviour, to give us everlasting salvation both in grace and glory.
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Fourthly, he is our absolute and onely Lord, ruling vs meerely by his owne will, freeing vs from all forraigne powers and authority whatsoeuer:
Fourthly, he is our absolute and only Lord, ruling us merely by his own will, freeing us from all foreign Powers and Authority whatsoever:
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If any creature haue any Lordship or authority ouer vs, as Kings, Princes, Magistrates, Parents, and Ministers haue, it is as subordinate to our Lord Iesus Christ;
If any creature have any Lordship or Authority over us, as Kings, Princes, Magistrates, Parents, and Ministers have, it is as subordinate to our Lord Iesus christ;
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And whatsoeuer they doe to vs, they must doe it as vnder him;
And whatsoever they do to us, they must do it as under him;
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and whatsoeuer we do to them, we must doe it as vnto Christ, Col. 3.23.24. Whatsoeuer ye doe, doe it heartily,
and whatsoever we do to them, we must do it as unto christ, Col. 3.23.24. Whatsoever you do, do it heartily,
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as vnto the Lord, and not men, knowing that of the Lord ye shall receiue the reward,
as unto the Lord, and not men, knowing that of the Lord you shall receive the reward,
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for yee serue the Lord Christ: for ye serve the Lord christ:
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It is in him, and by him that they rule ouer vs, and it is in him,
It is in him, and by him that they Rule over us, and it is in him,
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and for him, that we doe seruice to them, for so is the rule in that place.
and for him, that we do service to them, for so is the Rule in that place.
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The second point for Explication is, how this Title sutes here with the present purpose of the Apostle:
The second point for Explication is, how this Title suits Here with the present purpose of the Apostle:
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Surely it sutes very fitly with it, for it is a point very materiall to the cause in hand, that is, to proue the stability of the faithfull in the state of grace:
Surely it suits very fitly with it, for it is a point very material to the cause in hand, that is, to prove the stability of the faithful in the state of grace:
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For some happily might obiect and say;
For Some happily might Object and say;
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What if the loue of God be set vpon vs in Christ, how come wee to fare the better for it? Yes, saith the Apostle, the same Christ in whom God loues vs, is himselfe our Lord,
What if the love of God be Set upon us in christ, how come we to fare the better for it? Yes, Says the Apostle, the same christ in whom God loves us, is himself our Lord,
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and we are his seruants, & therfore his care & respect for vs is such, that looke whatsoeuer loue God doth intend and beare to vs in him, himselfe being our Lord, will faithfully mannage the same at all times,
and we Are his Servants, & Therefore his care & respect for us is such, that look whatsoever love God does intend and bear to us in him, himself being our Lord, will faithfully manage the same At all times,
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for our best safety and greatest good:
for our best safety and greatest good:
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The Apostle had named mighty aduersaries, as Death, Life, Angels, &c. and for our better encouragement against them all hee sets out our Captaine and deliuerer in a high and glorious title:
The Apostle had nam mighty Adversaries, as Death, Life, Angels, etc. and for our better encouragement against them all he sets out our Captain and deliverer in a high and glorious title:
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He is a Lord, and therefore farre aboue all our enemies; he is our Lord, and therefore can and will deliuer vs from them all. We come to the proofes:
He is a Lord, and Therefore Far above all our enemies; he is our Lord, and Therefore can and will deliver us from them all. We come to the proofs:
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There is nothing more frequent in the new Testament then this, that Iesus Christ is called our Lord;
There is nothing more frequent in the new Testament then this, that Iesus christ is called our Lord;
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and no maruell, for this is the very summe of the Gospel, the Apostle makes it to be so, Rom. 1.1.3. Paul an Apostle of Iesus Christ, called to be an Apostle, put a part to preach the Gospel of God:
and no marvel, for this is the very sum of the Gospel, the Apostle makes it to be so, Rom. 1.1.3. Paul an Apostle of Iesus christ, called to be an Apostle, put a part to preach the Gospel of God:
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Concerning his Sonne Iesus Christ our Lord. Concerning his Son Iesus christ our Lord.
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I will onely serue my selfe vpon such places of Scripture where Christ is called our Lord in some speciall significancy, that is, with some speciall reference to some notable worke, whereby he hath shewed himselfe to be our Lord. 1 Cor. 8.6.
I will only serve my self upon such places of Scripture where christ is called our Lord in Some special significancy, that is, with Some special Referente to Some notable work, whereby he hath showed himself to be our Lord. 1 Cor. 8.6.
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Vnto vs there is but one God, euen that Father, of whom are all things,
Unto us there is but one God, even that Father, of whom Are all things,
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and we in him, and one Lord Iesus Christ, by whom are all things, and we by him: and we in him, and one Lord Iesus christ, by whom Are all things, and we by him:
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Hee had shewed before, that there are many Gods, and many Lords, to others; but to vs, that is to the faithful, there is but one God & Father, & one Lord Iesus Christ.
He had showed before, that there Are many God's, and many lords, to Others; but to us, that is to the faithful, there is but one God & Father, & one Lord Iesus christ.
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Mark how significantly the Apostle applies this Title, Lord, to Iesus Christ, in respect of the Soueraigne Lordly power he hath ouer all things, especially ouer the faithfull.
Mark how significantly the Apostle Applies this Title, Lord, to Iesus christ, in respect of the Sovereign Lordly power he hath over all things, especially over the faithful.
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Christ Iesus hath supreame authoritie ouer all things; all things are by him, and we by him;
christ Iesus hath supreme Authority over all things; all things Are by him, and we by him;
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and therefore he is our Lord, and our onely Lord, we haue but one Lord. Rom. 7.25. I thanke God, through Iesus Christ our Lord.
and Therefore he is our Lord, and our only Lord, we have but one Lord. Rom. 7.25. I thank God, through Iesus christ our Lord.
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The Apostle had complained before of the bitter combate which he felt within himselfe, betwixt the flesh and the spirit;
The Apostle had complained before of the bitter combat which he felt within himself, betwixt the Flesh and the Spirit;
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and finding himselfe ouer-matched with the lusts of the flesh, in the 24. verse, hee cryes out for helpe, Oh wretched man that I am, who shall deliuer mee!
and finding himself overmatched with the Lustiest of the Flesh, in the 24. verse, he cries out for help, O wretched man that I am, who shall deliver me!
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and presently he thinkes vpon Iesus Christ our Lord, and vpon him he sets downe his rest, I thanke God through, Iesus Christ our Lord:
and presently he thinks upon Iesus christ our Lord, and upon him he sets down his rest, I thank God through, Iesus christ our Lord:
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as if he should say, it is Iesus Christ our Lord, that hath appointed me to this combate;
as if he should say, it is Iesus christ our Lord, that hath appointed me to this combat;
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It is Iesus Christ our Lord, that giues me strength in the combate;
It is Iesus christ our Lord, that gives me strength in the combat;
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and it is Iesus Christ our Lord, that in due time will deliuer me, and giue me victory in this combate;
and it is Iesus christ our Lord, that in due time will deliver me, and give me victory in this combat;
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though I be ouermatched with these enemies, yet he will ouermatch them.
though I be overmatched with these enemies, yet he will overmatch them.
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Who should a man flie to in his distresse, but to his Lord? So the Apostle here, flyes to Christ Iesus, as to his Lord, 1 Cor. 15.57. Thanks be vnto God, who hath giue vs victory through our Lord Iesus Christ ;
Who should a man fly to in his distress, but to his Lord? So the Apostle Here, flies to christ Iesus, as to his Lord, 1 Cor. 15.57. Thanks be unto God, who hath give us victory through our Lord Iesus christ;
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The Apostle speakes there of Christ and of his Resurrection from the dead, whereby he hath ouercome death, not for himselfe onely,
The Apostle speaks there of christ and of his Resurrection from the dead, whereby he hath overcome death, not for himself only,
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but for the faithfull, and in that respect he calls him our Lord: For wherein did euer Christ Iesus shew himselfe more plainely to be the Lord, then by his Resurrection? And wherein may he Lord it more,
but for the faithful, and in that respect he calls him our Lord: For wherein did ever christ Iesus show himself more plainly to be the Lord, then by his Resurrection? And wherein may he Lord it more,
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then in giuing his subiects and seruants victory ouer Death and Hell, and all their enemies? To proceed yet a little further in the proofe of this point, according to this generall proportion of Christ being our Lord, that is, the Lord of all the faithfull;
then in giving his Subjects and Servants victory over Death and Hell, and all their enemies? To proceed yet a little further in the proof of this point, according to this general proportion of christ being our Lord, that is, the Lord of all the faithful;
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wee shall finde that particular beleeuers haue laide particular claime to Christ, euery one of them as to his Lord, Luke 1.43.
we shall find that particular believers have laid particular claim to christ, every one of them as to his Lord, Lycia 1.43.
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And whence commeth it that the mother of my Lord should come vnto me? A strong faith in a weake woman, to confesse Christ Iesus to be her Lord, euen whilest he was in his mothers wombe;And whence comes it that the mother of my Lord should come unto me? A strong faith in a weak woman, to confess christ Iesus to be her Lord, even whilst he was in his mother's womb;
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My Lord, that came downe from heauen for me;My Lord, that Come down from heaven for me;
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My Lord, that tooke flesh of the blessed Virgine, my neere and deare Kinswoman, euen for my sake, to redeeme mee.My Lord, that took Flesh of the blessed Virgae, my near and deer Kinswoman, even for my sake, to Redeem me.
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Iohn 20.13. They haue taken away my Lord, &c. She speakes it as a woman weeping and mourning,John 20.13. They have taken away my Lord, etc. She speaks it as a woman weeping and mourning,
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but not out of a womanish passion, but out of a spirituall and heauenly affection: My Lord, that hath forgiuen mee so many sinnes;
but not out of a womanish passion, but out of a spiritual and heavenly affection: My Lord, that hath forgiven me so many Sins;
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My Lord, that hath cast out seauen Diuels out of me:My Lord, that hath cast out seauen Devils out of me:
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My Lord, that hath stood it out manfully on the Crosse, against all the powers of darknesse,My Lord, that hath stood it out manfully on the Cross, against all the Powers of darkness,
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for the redemption of my poore sinfull soule:
for the redemption of my poor sinful soul:
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Oh, they haue taken him away, and I know not where they haue laid him? If I could tell where they haue laid him, I would surely goe to him;O, they have taken him away, and I know not where they have laid him? If I could tell where they have laid him, I would surely go to him;
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I would goe through thicke and thinne, that I might enioy my Lord, but alasse, they haue taken away my Lord. Iohn 20.28. My Lord and my God ;
I would go through thick and thin, that I might enjoy my Lord, but alas, they have taken away my Lord. John 20.28. My Lord and my God;
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It is the speech of Thomas, he saw in our Sauiours hands the print of the nailes, whereby he was fastened on the Crosse,
It is the speech of Thomas, he saw in our Saviour's hands the print of the nails, whereby he was fastened on the Cross,
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and in his side he saw the wound of the Souldiers Speare, and vpon sight thereof, he cryes out, my Lord and my God,
and in his side he saw the wound of the Soldiers Spear, and upon sighed thereof, he cries out, my Lord and my God,
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as who should say, Oh my Lord, these wounds thou hast receiued for my sinnes and trangressions; Oh my Lord, &c. The Reasons:
as who should say, O my Lord, these wounds thou hast received for my Sins and transgressions; O my Lord, etc. The Reasons:
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First, Christ is our Lord, because he made vs: Euery free agent is Lord and Master of the worke of his owne hands:
First, christ is our Lord, Because he made us: Every free agent is Lord and Master of the work of his own hands:
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He made vs, therefore he is our Lord. Col. 1.16. By him all things were made ;
He made us, Therefore he is our Lord. Col. 1.16. By him all things were made;
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Yea, but so he is the Lord of the wicked, hee made them too;
Yea, but so he is the Lord of the wicked, he made them too;
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yea, but he is our speciall Lord, hee made vs not onely to be Creatures, which is common to the wicked;
yea, but he is our special Lord, he made us not only to be Creatures, which is Common to the wicked;
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but to be new Creatures, which is peculiar to the faithfull onely. 2 Cor. 5.17. If any man be in Christ, let him be a new Creature.
but to be new Creatures, which is peculiar to the faithful only. 2 Cor. 5.17. If any man be in christ, let him be a new Creature.
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Hee transformes and new moulds vs, and makes vs new Creatures if we beleeue in him:
He transforms and new moulds us, and makes us new Creatures if we believe in him:
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Our Lord Christ, as he makes vs Creatures, so he makes vs new Creatures;
Our Lord christ, as he makes us Creatures, so he makes us new Creatures;
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Christ Iesus hath made vs both Creatures and new Creatures too, and therefore he must needes be our absolute and speciall Lord.
christ Iesus hath made us both Creatures and new Creatures too, and Therefore he must needs be our absolute and special Lord.
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Secondly, he is our Lord, because we were giuen to him of God. Iohn 17.6. Thine they were, and thou hast giuen them me.
Secondly, he is our Lord, Because we were given to him of God. John 17.6. Thine they were, and thou hast given them me.
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God hath giuen vs to his Sonne Christ, and therefore wee are his in the best and surest right that may be.
God hath given us to his Son christ, and Therefore we Are his in the best and Surest right that may be.
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What better right can we haue, then to that which is giuen to vs freely? And marke in what termes God hath giuen vs to Christ,
What better right can we have, then to that which is given to us freely? And mark in what terms God hath given us to christ,
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and by what right we are Christs; Thine they were, and thou hast giuen them mee:
and by what right we Are Christ; Thine they were, and thou hast given them me:
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In the same propinquity that we were Gods, in the same propinquity we were giuen vnto Christ;
In the same propinquity that we were God's, in the same propinquity we were given unto christ;
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but we were Gods as he is our Lord, and therefore we are Christs so too:
but we were God's as he is our Lord, and Therefore we Are Christ so too:
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And marke further here, how hee shewes himselfe to be their Lord, and they to be his seruants, I haue declared thy word to them:
And mark further Here, how he shows himself to be their Lord, and they to be his Servants, I have declared thy word to them:
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that is, I as their Lord haue set them their taske, what they must doe, that they may be saued;
that is, I as their Lord have Set them their task, what they must do, that they may be saved;
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And they haue kept thy Word, saith our Sauiour, that is, as good and faithfull seruants to their Lord they haue followed my direction.And they have kept thy Word, Says our Saviour, that is, as good and faithful Servants to their Lord they have followed my direction.
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Thirdly, he is our Lord, because he hath deliuered vs from all our enemies, Sinne, Sathan, &c. Luke 1.71. A temporall deliuerer from a temporall bondage, deserues iustly to be Lord ouer those whom he doth deliuer;
Thirdly, he is our Lord, Because he hath Delivered us from all our enemies, Sin, Sathan, etc. Lycia 1.71. A temporal deliverer from a temporal bondage, deserves justly to be Lord over those whom he does deliver;
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and this the Law and light of Nature taught among the Heathen; for looke who it was deliuered another from any bondage; his Lord hee was:
and this the Law and Light of Nature taught among the Heathen; for look who it was Delivered Another from any bondage; his Lord he was:
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Our Lord Iesus Christ deliuered vs from the spirituall and eternall bondage and slauery of Sinne, Sathan, Curse, Death, Hell, and Eternall damnation;
Our Lord Iesus christ Delivered us from the spiritual and Eternal bondage and slavery of Sin, Sathan, Curse, Death, Hell, and Eternal damnation;
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And therefore he must needes bee our Lord much more.
And Therefore he must needs be our Lord much more.
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And this Reason may be yet further confirmed, if we consider the intendment of Christ in our deliuerance,
And this Reason may be yet further confirmed, if we Consider the intendment of christ in our deliverance,
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and that was, that we his seruants, might serue him all the dayes of our life, Luk. 1.74.
and that was, that we his Servants, might serve him all the days of our life, Luk. 1.74.
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Fourthly, he is our Lord, because he hath bought vs, 2 Pet. 2.1. Denying the Lord that he hath bought them. Naturall reason teacheth vs this:
Fourthly, he is our Lord, Because he hath bought us, 2 Pet. 2.1. Denying the Lord that he hath bought them. Natural reason Teaches us this:
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Shall not a man be Lord of that he hath bought, and truely and dearely paide for? But Christ hath bought vs and paide dearely for vs, not siluer and gold, but his owne pretious bloud;
Shall not a man be Lord of that he hath bought, and truly and dearly paid for? But christ hath bought us and paid dearly for us, not silver and gold, but his own precious blood;
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therefore he hath most soueraigne right ouer vs, as our Lord, and we are most strictly bound to him as his seruants:
Therefore he hath most sovereign right over us, as our Lord, and we Are most strictly bound to him as his Servants:
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It is the Apostles reason in the 1 Cor. 6. 2•.
It is the Apostles reason in the 1 Cor. 6. 2•.
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Yee are bought with a price, therefore glorifie God in your bodies, and in you spirits, for they are Gods. Ye Are bought with a price, Therefore Glorify God in your bodies, and in you spirits, for they Are God's
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This Doctrine is full of Vse, the first Vse is, concerning Christ himselfe ▪ the second is, concerning vnbeleeuers;
This Doctrine is full of Use, the First Use is, Concerning christ himself ▪ the second is, Concerning unbelievers;
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and the third is, concerning the faithfull.
and the third is, Concerning the faithful.
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The first Vse is concerning Christ himselfe, He is our Lord: This is an euident proofe of his Godhead, he is our Lord, and therefore our God:
The First Use is Concerning christ himself, He is our Lord: This is an evident proof of his Godhead, he is our Lord, and Therefore our God:
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Christ is sometime called the Lord, and that intends his Soueraigne power and authority ouer all things;
christ is sometime called the Lord, and that intends his Sovereign power and Authority over all things;
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sometime our Lord, and this intends his Soueraigne power and supreame authoritie ouer the Church, euery way the name Lord proues him to be God:
sometime our Lord, and this intends his Sovereign power and supreme Authority over the Church, every Way the name Lord Proves him to be God:
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For to haue Soueraigne power, and supreame authority ouer all things, or ouer the Church, cannot be giuen to any but to God:
For to have Sovereign power, and supreme Authority over all things, or over the Church, cannot be given to any but to God:
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Remember the termes before mentioned, vnder which wee are to conceiue Christ to be our Lord, and euery one of them will necessarily conclude that Christ our Lord is Christ our God: First, hee is our speciall Lord, as hee is our Mediator,
remember the terms before mentioned, under which we Are to conceive christ to be our Lord, and every one of them will necessarily conclude that christ our Lord is christ our God: First, he is our special Lord, as he is our Mediator,
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and he must be God as well as man, that he may be Mediator betwixt God and man.
and he must be God as well as man, that he may be Mediator betwixt God and man.
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Againe, hee is our spirituall Lord, he is Lord ouer our soules and consciences, and a conscience well rectified acknowledgeth none ouer it but God.
Again, he is our spiritual Lord, he is Lord over our Souls and Consciences, and a conscience well rectified acknowledgeth none over it but God.
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Againe, he is our sauing Lord, and none can challenge this but God himselfe: Saluation belongs to God alone.
Again, he is our Saving Lord, and none can challenge this but God himself: Salvation belongs to God alone.
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Lastly, hee is our absolute Lord, to be obeyed without questioning, without controule, and without resisting, in all things whatsoeuer he commands:
Lastly, he is our absolute Lord, to be obeyed without questioning, without control, and without resisting, in all things whatsoever he commands:
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and this none can challenge but God onely.
and this none can challenge but God only.
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963
I hope there is none here present, that will either deny or doubt of Christs Godhead:
I hope there is none Here present, that will either deny or doubt of Christ Godhead:
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but there are many of vs that in prayer and conference name Christ our Lord, but yet neuer thinke of his Godhead, which is the life of his Lordship, both in himselfe, and vnto vs:
but there Are many of us that in prayer and conference name christ our Lord, but yet never think of his Godhead, which is the life of his Lordship, both in himself, and unto us:
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Christ Lord, without Christ God, is no Lord at all. The second Vse is concerning the wicked and vngodly vnbeleeuers. christ Lord, without christ God, is no Lord At all. The second Use is Concerning the wicked and ungodly unbelievers.
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966
If Christ be our Lord, that is, the Lord of the faithfull, and of his Church;
If christ be our Lord, that is, the Lord of the faithful, and of his Church;
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then the wicked and vnbeleeuers haue nothing to doe with him, that is, as a sauing Lord:
then the wicked and unbelievers have nothing to do with him, that is, as a Saving Lord:
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968
What a desperate, wretchlesse, and wofull case are they in? Iesus Christ is none of their Lord to saue them,
What a desperate, wretchless, and woeful case Are they in? Iesus christ is none of their Lord to save them,
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969
nor they are none of his seruants, they yeeld him no homage nor obedience, and therefore can expect no comfort nor saluation from him:
nor they Are none of his Servants, they yield him no homage nor Obedience, and Therefore can expect no Comfort nor salvation from him:
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970
Consider both their life and their death:
Consider both their life and their death:
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In their life they goe vp and downe doing their owne wils, and not Christs will,
In their life they go up and down doing their own wills, and not Christ will,
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neither are they ruled by his Lawes, but like Lordlesse and Masterlesse men, they goe about, saying, What Lord shall controule vs? If they doe serue,
neither Are they ruled by his Laws, but like Lordless and Masterless men, they go about, saying, What Lord shall control us? If they do serve,
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or be ruled by any Lord at all, it is the Diuell, his word is their Law, they are ruled by his will, and are at his becke:
or be ruled by any Lord At all, it is the devil, his word is their Law, they Are ruled by his will, and Are At his beck:
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Let him bid a wicked man sweare, or lye, or prophane the Sabboth, be drunke, steale, &c. straight way he will doe it, he is led by the Diuell, at his will, as the Apostle saith:
Let him bid a wicked man swear, or lie, or profane the Sabbath, be drunk, steal, etc. straight Way he will do it, he is led by the devil, At his will, as the Apostle Says:
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975
Oh, that the faithfull would and could performe such true seruice to their Lord Iesus Christ,
O, that the faithful would and could perform such true service to their Lord Iesus christ,
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as these doe to their Lord the Diuell!
as these do to their Lord the devil!
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It is a foule shame to vs that wee yeeld not such true seruice to Christ,
It is a foul shame to us that we yield not such true service to christ,
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as they doe to their Lord the Diuell;
as they do to their Lord the devil;
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and it is a foule shame in them, that they yeeld such true seruice to the Diuell.
and it is a foul shame in them, that they yield such true service to the devil.
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980
So at their death, when they are on their death-beds, doe they pray? no, saith Iob, the wicked pray not at all times ;
So At their death, when they Are on their deathbeds, do they pray? no, Says Job, the wicked pray not At all times;
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981
No, they curse, and rage, and dispaire, or at the best they are like to Naball, their hearts are dead as a stone within them, there is no spirituall life nor comfort in them;
No, they curse, and rage, and despair, or At the best they Are like to Nabal, their hearts Are dead as a stone within them, there is no spiritual life nor Comfort in them;
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they haue neuer a Lord in heauen to commit their soules vnto, but the Lord whom they serued in their life, the Diuell stands by them ready at their death to carry away their soules to hell,
they have never a Lord in heaven to commit their Souls unto, but the Lord whom they served in their life, the devil Stands by them ready At their death to carry away their Souls to hell,
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983
when they part from their bodies, as he did the rich mans, and then this cursed Lord and Master that set them on worke,
when they part from their bodies, as he did the rich men, and then this cursed Lord and Master that Set them on work,
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984
and to whom they haue done such true seruice here, shall truely pay them their full wages in euerlasting torments:
and to whom they have done such true service Here, shall truly pay them their full wages in everlasting torments:
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They haue sinned with the Diuell and his Angels here, and therefore it is iust with God to giue them their part and portion,
They have sinned with the devil and his Angels Here, and Therefore it is just with God to give them their part and portion,
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and to damne them with the Diuell and his Angels for euer: And then this our Lord Iesus Christ, whom they neglected and opposed in their life,
and to damn them with the devil and his Angels for ever: And then this our Lord Iesus christ, whom they neglected and opposed in their life,
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987
and would not acknowledge to be their Lord, hee shall shew himselfe to be a mighty Lord against them,
and would not acknowledge to be their Lord, he shall show himself to be a mighty Lord against them,
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988
and then hee shall exercise his Lordly power and authority ouer them in wrath and vengeance, to their eternall condemnation.
and then he shall exercise his Lordly power and Authority over them in wrath and vengeance, to their Eternal condemnation.
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989
And then the very thought of the Lord Iesus shall be as terrible to them,
And then the very Thought of the Lord Iesus shall be as terrible to them,
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as the torment they endure, to thinke that Christ should come downe from heauen to saue them,
as the torment they endure, to think that christ should come down from heaven to save them,
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991
and that they should be such wretches, to serue the Diuell rather then him. The third Vse is for the faithfull;
and that they should be such wretches, to serve the devil rather then him. The third Use is for the faithful;
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992
this toucheth them in many respects. First, here is the honour of the faithfull, in that they serue this great Lord;
this touches them in many respects. First, Here is the honour of the faithful, in that they serve this great Lord;
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993
Christ Iesus is their Lord, and they his Seruants:
christ Iesus is their Lord, and they his Servants:
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994
When sundry Ambassadors meete together from sundry places, in a strange Country, he that serues the greatest Prince amongst them, hath the precedency of place and honour before the rest,
When sundry ambassadors meet together from sundry places, in a strange Country, he that serves the greatest Prince among them, hath the precedency of place and honour before the rest,
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because hee serues the greatest Lord: We all liue here as Seruants to Kings, or Nobles, or Magistrates, or Masters;
Because he serves the greatest Lord: We all live Here as Servants to Kings, or Nobles, or Magistrates, or Masters;
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but the faithfull, howsoeuer they serue other Lords, yet their spirituall Lord, is the Lord Iesus Christ,
but the faithful, howsoever they serve other lords, yet their spiritual Lord, is the Lord Iesus christ,
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997
and by how much he is greater then other Lords, so much the more is their honour aboue all other Seruants whatsoeuer:
and by how much he is greater then other lords, so much the more is their honour above all other Servants whatsoever:
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998
It was that which the Apostle Paul and other of the Apostles boasted of, and so much comforted themselues in,
It was that which the Apostle Paul and other of the Apostles boasted of, and so much comforted themselves in,
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999
as we may see in their Epistles, that they were Seruants to this Lord: Paul a Seruant of Iesus Christ:
as we may see in their Epistles, that they were Servants to this Lord: Paul a Servant of Iesus christ:
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Iames the Seruant of Iesus Christ, and so others. A man when hee sends an Epistle, graceth himselfe with the greatest title he can;James the Servant of Iesus christ, and so Others. A man when he sends an Epistle, graceth himself with the greatest title he can;
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the Apostles grace themselues in their Epistles with this Title, the Seruants of our Lord Iesus Christ, as the greatest title they can haue;
the Apostles grace themselves in their Epistles with this Title, the Servants of our Lord Iesus christ, as the greatest title they can have;
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Nay, the very Angels in heauen take delight and comfort in it, Reuel. 22.9. I am thy fellow seruant, (saith the Angell to Iohn) the seruant of the Lord Christ as well as thou.
Nay, the very Angels in heaven take delight and Comfort in it, Revel. 22.9. I am thy fellow servant, (Says the Angel to John) the servant of the Lord christ as well as thou.
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Some thinke it a shame to be counted Christs Seruants;
some think it a shame to be counted Christ Servants;
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What? shall we be ashamed of that which is our greatest glory and honour with God? God forbid:
What? shall we be ashamed of that which is our greatest glory and honour with God? God forbid:
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1005
In trouble, and in persecution, let vs acknowledge him to be our Lord, that will giue vs full content both in grace and glory.
In trouble, and in persecution, let us acknowledge him to be our Lord, that will give us full content both in grace and glory.
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1006
Let carnall and prophane worldlings reproach vs (as in these dayes it is too common) that wee are too precise,
Let carnal and profane worldlings reproach us (as in these days it is too Common) that we Are too precise,
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and that we are zealous for the Lord of hosts, that we make conscience of our wayes,
and that we Are zealous for the Lord of hosts, that we make conscience of our ways,
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and that we keepe our selues from the corruptions of the times, and that we will not runne with them into excesse of riot, this is the scandall of the Crosse in these times, that the faithfull will not company and symbolize with the wicked in their sinnes:
and that we keep our selves from the corruptions of the times, and that we will not run with them into excess of riot, this is the scandal of the Cross in these times, that the faithful will not company and symbolise with the wicked in their Sins:
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no, we will not serue your sinnes, wee serue the Lord Iesus Christ, and if you reproach vs for it, we will weare that reproach as our Crowne:
no, we will not serve your Sins, we serve the Lord Iesus christ, and if you reproach us for it, we will wear that reproach as our Crown:
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The glory of the wicked is their shame; but the shame that the wicked lay vpon vs, is our greatest glory;
The glory of the wicked is their shame; but the shame that the wicked lay upon us, is our greatest glory;
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though this be a shame with men, yet it is honour with Christ, hee will take knowledge of vs as his Seruants.
though this be a shame with men, yet it is honour with christ, he will take knowledge of us as his Servants.
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Secondly, this is matter of comfort to Gods Children; and they stand in great neede of comfort in these vncomfortable times;
Secondly, this is matter of Comfort to God's Children; and they stand in great need of Comfort in these uncomfortable times;
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why this, that Christ is our Lord, if we be sure of that, it will support and cheere vp our hearts in all our distresses, against desertions of men,
why this, that christ is our Lord, if we be sure of that, it will support and cheer up our hearts in all our Distresses, against desertions of men,
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when men, when friends, yea, when our Parents forsake vs, our Lord Christ wil neuer forsake vs, Psal. 27.10. Though my Father and Mother should forsake me,
when men, when Friends, yea, when our Parents forsake us, our Lord christ will never forsake us, Psalm 27.10. Though my Father and Mother should forsake me,
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yet the Lord would gather me vp. It comforts vs against all oppositions of men;yet the Lord would gather me up. It comforts us against all oppositions of men;
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they are many, great, and strong, they rage, and plot, and they band themselues together against the Lord,
they Are many, great, and strong, they rage, and plot, and they band themselves together against the Lord,
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and against his Christ, but yet here is our comfort, hee that dwelleth in heauen shall laugh, our Lord shall haue them in derision.
and against his christ, but yet Here is our Comfort, he that dwells in heaven shall laugh, our Lord shall have them in derision.
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Psal. 2.2.4. So it may comfort vs against all our wants, Christ is our Lord,Psalm 2.2.4. So it may Comfort us against all our Wants, christ is our Lord,
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and therefore wee shall want nothing, Psal. 28.1. The Lord is my Shepheard, I shall not want.
and Therefore we shall want nothing, Psalm 28.1. The Lord is my Shepherd, I shall not want.
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Againe, it may comfort vs against weakenesse and infirmities, Christ is our Lord, and his grace is all-sufficient for vs,
Again, it may Comfort us against weakness and infirmities, christ is our Lord, and his grace is All-sufficient for us,
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as the Apostle saith, 2 Cor. 1.9. Againe, it may comfort vs against all dangers present, imminent, and future.
as the Apostle Says, 2 Cor. 1.9. Again, it may Comfort us against all dangers present, imminent, and future.
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Christ is our Lord, therefore we will not feare, The Lord of hosts is with vs, the God of Iacob is our refuge, Psal. 46.1.2.3. christ is our Lord, Therefore we will not Fear, The Lord of hosts is with us, the God of Iacob is our refuge, Psalm 46.1.2.3.
np1 vbz po12 n1, av pns12 vmb xx vvi, dt n1 pp-f n2 vbz p-acp pno12, dt n1 pp-f np1 vbz po12 n1, np1 crd.
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1023
So it may comfort vs against all Sathans temptations, the fiercest, greatest, and fearefullest that Sathan can assault vs withall.
So it may Comfort us against all Satan's temptations, the Fiercest, greatest, and fearfullest that Sathan can assault us withal.
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1024
Christ is our Lord and Master, and can a Lord or Master see a faithfull Seruant of his wronged and oppressed by his enemy,
christ is our Lord and Master, and can a Lord or Master see a faithful Servant of his wronged and oppressed by his enemy,
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1025
and not stretch forth his hand to helpe and rescue him? If men will,
and not stretch forth his hand to help and rescue him? If men will,
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1026
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,
yet our Lord christ will not, nor cannot, but the more fiercely we Are assaulted by our enemies, the more ready will he be to help us Therefore in the depth of temptation retire thy self to this sure Hold, to christ,
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1027
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.
as to thy Lord, and say unto him, O my Lord, See thou how I am oppressed with thy enemy and my enemy? Wilt thou see me trodden under feet? Up Lord I pray thee, fight for me, suffer not my soul to be a prey to such a cursed enemy.
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1028
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.
And surely if thou dost thus, the Lord will be very ready to hear thee; & the God of peace will tread Satan under thy feet shortly.
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1029
Lastly, it may comfort vs against death it selfe:
Lastly, it may Comfort us against death it self:
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1030
whosoeuer thou art that hast serued the Lord Christ in truth in thy life, thou maist boldly put thy selfe vpon him,
whosoever thou art that haste served the Lord christ in truth in thy life, thou Mayest boldly put thy self upon him,
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1031
as thy Lord at thy death; hee whom thou hast serued all thy life, will surely comfort thee at thy death,
as thy Lord At thy death; he whom thou hast served all thy life, will surely Comfort thee At thy death,
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1032
and in death, and after death:
and in death, and After death:
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1033
therefore be not discouraged at death, it is terrible and fearefull to Nature, but let vs arme our selues for it before hand:
Therefore be not discouraged At death, it is terrible and fearful to Nature, but let us arm our selves for it before hand:
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1034
let vs before hand goe to Christ, and let him be our Lord, and then we may say to our soules at our death;
let us before hand go to christ, and let him be our Lord, and then we may say to our Souls At our death;
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1035
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:O my soul, thou hast served the Lord Iesus christ thus many Years, be not now afraid to go to thy Lord and master home to his own house:
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1036
and we may turne to the Lord and say, Oh my Lord, thou hast beene my protector many yeares,
and we may turn to the Lord and say, O my Lord, thou hast been my protector many Years,
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1037
now Lord helpe me, for now I stand in more neede of thy helpe then euer I did before:
now Lord help me, for now I stand in more need of thy help then ever I did before:
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Lord receiue my soule now into thy mercifull hands;Lord receive my soul now into thy merciful hands;
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1039
and if thou doest thus, assure thy selfe thou shalt not be more ready to commend thy soule to him,
and if thou dost thus, assure thy self thou shalt not be more ready to commend thy soul to him,
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1040
then he will be ready to receiue it into his hands.
then he will be ready to receive it into his hands.
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1041
The third Vse is for matter of dutie, teaching vs that seeing Christ is our Lord, we must cary our selues to him,
The third Use is for matter of duty, teaching us that seeing christ is our Lord, we must carry our selves to him,
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1042
as to our Lord, in all dutie, as good and faithfull seruants;
as to our Lord, in all duty, as good and faithful Servants;
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1043
he that doth so, is the right seruant of Iesus Christ, the true and sound Christian.
he that does so, is the right servant of Iesus christ, the true and found Christian.
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1044
The duties we are to performe to him are many, we will reduce them to these two heads:
The duties we Are to perform to him Are many, we will reduce them to these two Heads:
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1045
Doing, and Suffering. In both these we must conforme our selues to Christ as to our Lord. In doing ;Doing, and Suffering. In both these we must conform our selves to christ as to our Lord. In doing;
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1046
First, if Christ bee our Lord, we must beleeue in him, trust in him, and rest vpon him.
First, if christ bee our Lord, we must believe in him, trust in him, and rest upon him.
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1047
Isa. 26.4. Trust in the Lord for euer, for in the Lord God is strength for euermore: Isaiah 26.4. Trust in the Lord for ever, for in the Lord God is strength for evermore:
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1048
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.
and Therefore let us be confident in him, & roll our selves upon him, and know whom it is that we have trusted and hazarded our soul ▪ upon him.
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1049
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;
Let us trust in the Lord, when we see nothing in the world but desolation; he is a Lord, and Therefore can do for us what he will;
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1050
and he is our Lord, and therefore he will doe for vs what he can:
and he is our Lord, and Therefore he will do for us what he can:
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1051
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,
And if he can do for us what he will, by his absolute power, and will do for us what he can of his mere grace and Goodness,
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1052
why should wee not beleeue in him, and rest vpon him both in life and death?
why should we not believe in him, and rest upon him both in life and death?
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1053
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.
Secondly, if he be our Lord, then we must Reverence him as our Lord. Malachi 1.6. If I be a Lord, where is my Fear. Psalm 2.11.12. Serve the Lord in Fear, and rejoice in him with trembling.
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1054
Kisse the Sonne, &c. Let vs therefore reuerence him in his Nature, Person, Word, Ordinances, in our hearts, liues, and all our courses:Kiss the Son, etc. Let us Therefore Reverence him in his Nature, Person, Word, Ordinances, in our hearts, lives, and all our courses:
vvb dt n1, av vvb pno12 av vvi pno31 p-acp po31 n1, n1, n1, n2, p-acp po12 n2, n2, cc d po12 n2:
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1055
Let this feare be alwayes before our eyes, that wee may neuer sinne against him.
Let this Fear be always before our eyes, that we may never sin against him.
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1056
It is a fault to be taxed in many Christians, that they come to the Word,
It is a fault to be taxed in many Christians, that they come to the Word,
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1057
and to the Sacraments, with little reuerence to God, none at all to man: God will be honoured with an orderly zeale.
and to the Sacraments, with little Reverence to God, none At all to man: God will be honoured with an orderly zeal.
cc p-acp dt n2, p-acp j n1 p-acp np1, pix p-acp d p-acp n1: np1 vmb vbi vvn p-acp dt j n1.
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1058
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.
Thirdly, if christ be our Lord, then we must love him as our Lord. Deuteronomy 6.5. Thou shalt love the Lord thy God, with all thy heart, and with all thy soul.
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1059
Our loue must be such to him, as his loue was to vs, that is, not colde or little, but maruellous great;
Our love must be such to him, as his love was to us, that is, not cold or little, but marvelous great;
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1060
so that he shed his bloud for vs. Hath our Lord loued vs thus dearely, to lay downe his life for vs,
so that he shed his blood for us Hath our Lord loved us thus dearly, to lay down his life for us,
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1061
then let vs loue him as dearely, let vs lay downe our liues, if we be called to it, for him.
then let us love him as dearly, let us lay down our lives, if we be called to it, for him.
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1062
Fourthly, if Christ be our Lord, we must imitate him, Iohn 13.13.14. Yee call me Lord and Master,
Fourthly, if christ be our Lord, we must imitate him, John 13.13.14. Ye call me Lord and Master,
ord, cs np1 vbb po12 n1, pns12 vmb vvi pno31, np1 crd. pn22 vvb pno11 n1 cc n1,
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1063
and yee say well, for so I am;
and ye say well, for so I am;
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1064
if I then your Lord and master haue washed your feete, yee ought also to wash one anothers feete: if I then your Lord and master have washed your feet, ye ought also to wash one another's feet:
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1065
and verse 15. For I haue giuen you an ensample, &c. Thus we should imitate Christ in loue and humilitie, and other graces:
and verse 15. For I have given you an ensample, etc. Thus we should imitate christ in love and humility, and other graces:
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1066
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:
we Are much wanting in these Duties now in these days, but if christ be our Lord, we must show our love and humility as christ did, think scorn of nothing that is to be done for the Children of God:
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1067
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.
Every servant will follow his Lord, if it be but in an ill fashion; then let us imitate christ in his graces, and conform our selves to his fashions.
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1068
Fiftly, if Christ be our Lord, wee must serue and obey him as our Lord, wee must doe what hee commands,
Fifty, if christ be our Lord, we must serve and obey him as our Lord, we must do what he commands,
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1069
and nothing else, and we must doe it, as hee commands it to be done, and we must leaue vndone that he forbids:
and nothing Else, and we must do it, as he commands it to be done, and we must leave undone that he forbids:
cc pix av, cc pns12 vmb vdi pn31, c-acp pns31 vvz pn31 pc-acp vbi vdn, cc pns12 vmb vvi vvn cst pns31 vvz:
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1070
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.
We must not be Servants to men, (we must serve other lords as under our Lord christ, and in his name) much less must we serve our own Lustiest, or the world.
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1071
Christ is our Lord, and wee will serue him, and not the world, nor our owne sinfull lusts.
christ is our Lord, and we will serve him, and not the world, nor our own sinful Lustiest.
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1072
Secondly, in our sufferings we must conforme our selues to Christ: Let vs know for certaine that wee must looke for affliction.
Secondly, in our sufferings we must conform our selves to christ: Let us know for certain that we must look for affliction.
ord, p-acp po12 n2 pns12 vmb vvi po12 n2 p-acp np1: vvb pno12 vvi p-acp j cst pns12 vmb vvi p-acp n1.
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1073
The seruant is not aboue his master, Matth. 10.24. The servant is not above his master, Matthew 10.24.
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1074
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,
It is the niceness of many Christians, that their finger must not ache, they must not endure one temptation, they would fain fly from afflictions,
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1075
but we must looke for them:
but we must look for them:
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1076
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.
Did christ go from the Cross to heaven, and shall not we go the same Way? we must take up our Cross and follow him.
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1077
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,
Secondly, as we must look for them, so we must carry our selves with patience as he did in them, who when he was reviled, reviled not again,
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1078
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,
when he suffered, he threatened not, etc. 1 Pet. 2.23. Leaving us an Exampl (Says the Apostle) that we should follow his steps, verse 21. And Therefore let us labour to be patient in the least affliction,
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1079
for hee is thy Lord that puts thee to it.
for he is thy Lord that puts thee to it.
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1080
And let them be our owne afflictions, and then we shall the better beare greater afflictions, & Christs afflictions.
And let them be our own afflictions, and then we shall the better bear greater afflictions, & Christ afflictions.
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1081
Christ ware a Crowne of thornes, and was stroke vpon that Crowne, to adde affliction to his afflictions;
christ beware a Crown of thorns, and was stroke upon that Crown, to add affliction to his afflictions;
np1 vvd dt n1 pp-f n2, cc vbds n1 p-acp d n1, pc-acp vvi n1 p-acp po31 n2;
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so we must looke for many thornes, many afflictions, and for affliction to be added to affliction:
so we must look for many thorns, many afflictions, and for affliction to be added to affliction:
av pns12 vmb vvi p-acp d n2, d n2, cc p-acp n1 pc-acp vbi vvn p-acp n1:
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But yet be of good cheere, Christ will recompence all with a Crowne of Glory. Let vs apply this to the Sacrament:
But yet be of good cheer, christ will recompense all with a Crown of Glory. Let us apply this to the Sacrament:
cc-acp av vbi pp-f j n1, np1 vmb vvi d p-acp dt n1 pp-f n1. vvb pno12 vvi d p-acp dt n1:
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We come heere to the Lords Table, this is a great honour to vs, therefore let vs be thankefull for it:
We come Here to the lords Table, this is a great honour to us, Therefore let us be thankful for it:
pns12 vvb av p-acp dt n2 n1, d vbz dt j n1 p-acp pno12, av vvb pno12 vbi j p-acp pn31:
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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.
Secondly, let it Comfort us, that if we come in Repentance, we shall have our Comfort sealed up unto us, to our hands, to our mouths, and to our hearts.
ord, vvb pn31 vvi pno12, cst cs pns12 vvb p-acp n1, pns12 vmb vhi po12 n1 vvn a-acp p-acp pno12, p-acp po12 n2, p-acp po12 n2, cc p-acp po12 n2.
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Againe, we professe Christ to be our Lord, then let vs examine whether we feare him, loue him,
Again, we profess christ to be our Lord, then let us examine whither we Fear him, love him,
av, pns12 vvb np1 pc-acp vbi po12 n1, av vvb pno12 vvi cs pns12 vvb pno31, vvb pno31,
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and obey him as our Lord. Alasse, wee must all confesse we come short in these duties;
and obey him as our Lord. Alas, we must all confess we come short in these duties;
cc vvi pno31 p-acp po12 n1. uh, pns12 vmb d vvi pns12 vvb j p-acp d n2;
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let vs acknowledge this vnto him, and let vs say, Lord though we deserue not to be thy seruants,
let us acknowledge this unto him, and let us say, Lord though we deserve not to be thy Servants,
vvb pno12 vvi d p-acp pno31, cc vvb pno12 vvi, n1 cs pns12 vvb xx pc-acp vbi po21 n2,
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yet thou art our Lord, and let vs come with more faith and feare, and loue,
yet thou art our Lord, and let us come with more faith and Fear, and love,
av pns21 vb2r po12 n1, cc vvb pno12 vvi p-acp dc n1 cc n1, cc n1,
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and with more resolution, to obey him better then euer we haue done. If this Sacrament Seale vnto vs that Christ is our Lord ;
and with more resolution, to obey him better then ever we have done. If this Sacrament Seal unto us that christ is our Lord;
cc p-acp dc n1, pc-acp vvi pno31 jc cs av pns12 vhb vdn. cs d n1 vvi p-acp pno12 d np1 vbz po12 n1;
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it must also seale vnto vs that we are his seruants, and then we must not honor him for an houre,
it must also seal unto us that we Are his Servants, and then we must not honour him for an hour,
pn31 vmb av vvi p-acp pno12 cst pns12 vbr po31 n2, cc av pns12 vmb xx vvi pno31 p-acp dt n1,
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while we are here, but all our life time.
while we Are Here, but all our life time.
cs pns12 vbr av, cc-acp d po12 n1 n1.
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If thou be the seruant of Christ, he is thy Lord, but if thou serue the world,
If thou be the servant of christ, he is thy Lord, but if thou serve the world,
cs pns21 vbb dt n1 pp-f np1, pns31 vbz po21 n1, p-acp cs pns21 vvb dt n1,
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or thy belly, or thy pleasure, or any thing else, and not the Lord Iesus in the truth of thine heart,
or thy belly, or thy pleasure, or any thing Else, and not the Lord Iesus in the truth of thine heart,
cc po21 n1, cc po21 n1, cc d n1 av, cc xx dt n1 np1 p-acp dt n1 pp-f po21 n1,
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then he is none of thy Lord, nor thou art none of his seruant.
then he is none of thy Lord, nor thou art none of his servant.
cs pns31 vbz pi pp-f po21 n1, ccx pns21 vb2r pix pp-f po31 n1.
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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 :
And Therefore when thou shalt come and knock, & say, Lord, Lord, open unto me, he will answer thee, away from me, thou art none of my servant:
cc av c-crq pns21 vm2 vvi cc vvi, cc vvi, n1, n1, vvb p-acp pno11, pns31 vmb vvi pno21, av p-acp pno11, pns21 vb2r pix pp-f po11 n1:
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therefore let vs subiect our selues vnto him, in all obedience, both in doing, and suffering,
Therefore let us Subject our selves unto him, in all Obedience, both in doing, and suffering,
av vvb pno12 vvi po12 n2 p-acp pno31, p-acp d n1, av-d p-acp vdg, cc vvg,
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as vnto our Lord, and so he will recompence vs with grace here, and with glory hereafter. FINIS.
as unto our Lord, and so he will recompense us with grace Here, and with glory hereafter. FINIS.
c-acp p-acp po12 n1, cc av pns31 vmb vvi pno12 p-acp n1 av, cc p-acp n1 av. fw-la.
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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:
THE FIFTH SERMON, Upon ROMAN 8. the two last Verses. For I am persuaded, (or I am sure,) that neither Death, nor life, nor Angels, etc. IN handling this Scripture as GOD in mercy hath given strength we have proceeded thus Far:
dt ord n1, p-acp jp crd dt crd ord n2. c-acp pns11 vbm vvn, (cc pns11 vbm j,) cst dx n1, ccx n1, ccx n2, av p-acp vvg d n1 p-acp np1 p-acp n1 vhz vvn n1 pns12 vhb vvn av av-j:
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First, wee haue shewed the dependance of the verses with the former; then we shewed the meaning of the words in themselues:
First, we have showed the dependence of the Verses with the former; then we showed the meaning of the words in themselves:
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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.
After that we cast this Scripture, for our better instruction and memory, into this mould, and showed that it did empty it self into these seauen particulars.
c-acp cst pns12 vvd d n1, p-acp po12 jc n1 cc n1, p-acp d n1, cc vvd cst pn31 vdd vvi pn31 n1 p-acp d crd n2-j.
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First, that which is implyed, namely, that there is a Communion betwixt God and the faithfull:
First, that which is employed, namely, that there is a Communion betwixt God and the faithful:
ord, cst r-crq vbz vvn, av, cst pc-acp vbz dt n1 p-acp np1 cc dt j:
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Secondly, that which is exprest, namely, the bond of this Communion, and that is the loue of God:
Secondly, that which is expressed, namely, the bound of this Communion, and that is the love of God:
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Thirdly, the Apostle shewes the ground of this Communion, and of this bond too, and that is Iesus Christ:
Thirdly, the Apostle shows the ground of this Communion, and of this bound too, and that is Iesus christ:
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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 :
Fourthly, he shows that the faithful have a near Interest in christ Iesus, and this he sets forth by a term of near Relation, our Lord:
ord, pns31 vvz cst dt j vhb dt j n1 p-acp np1 np1, cc d pns31 vvz av p-acp dt n1 pp-f j n1, po12 n1:
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Thus farre we haue proceeded already.
Thus Far we have proceeded already.
av av-j pns12 vhb vvn av.
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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;
The fifth point is, that the Apostle avoucheth the safety of all the faithful in the midst of all dangers that they Are Subject to;
dt ord n1 vbz, cst dt n1 vvz dt n1 pp-f d dt j p-acp dt n1 pp-f d n2 cst pns32 vbr j-jn p-acp;
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nothing shall seperate vs from the loue of God. And this he inlargeth in many particulars, as by and by we shall see.nothing shall separate us from the love of God. And this he enlargeth in many particulars, as by and by we shall see.
pix vmb vvi pno12 p-acp dt n1 pp-f np1. cc d pns31 vvz p-acp d n2-j, c-acp p-acp cc a-acp pns12 vmb vvi.
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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;
This is the fifth thing then that we Are to Consider of, namely the safety of the State of God's children in the midst of all dangers;
d vbz dt ord n1 av cst pns12 vbr pc-acp vvi pp-f, av dt n1 pp-f dt n1 pp-f npg1 n2 p-acp dt n1 pp-f d n2;
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wee will propound the the Doctrine thus:
we will propound the the Doctrine thus:
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The hould that the faithfull haue in the loue of God through Iesus Christ, it is a sure hould:
The hold that the faithful have in the love of God through Iesus christ, it is a sure hold:
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the estate of grace that they are in, is an vndefeasable estate, nothing can void them, nothing can depriue them of it. the estate of grace that they Are in, is an vndefeasable estate, nothing can void them, nothing can deprive them of it.
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Consider well the words of the obseruauation; the very words whereof are in effect the very words of this Scripture;
Consider well the words of the obseruauation; the very words whereof Are in Effect the very words of this Scripture;
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and the whole matter of the obseruation, is the whole matter of this Scripture;
and the Whole matter of the observation, is the Whole matter of this Scripture;
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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;
For that which we have spoken heretofore touching our Communion with God, the bound of it God's love, the ground of both Iesus christ, etc. have been but preparations to this Truth;
c-acp d r-crq pns12 vhb vvn av vvg po12 n1 p-acp np1, dt n1 pp-f pn31 npg1 n1, dt n1 pp-f d np1 np1, av vhb vbn p-acp n2 p-acp d n1;
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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.
and these points which follow touching the Apostle his certainty he hath, and the use he makes of it, Are but inferences from this truth.
cc d n2 r-crq vvb vvg dt n1 po31 n1 pns31 vhz, cc dt n1 pns31 vvz pp-f pn31, vbr cc-acp n2 p-acp d n1.
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This is the truth it selfe, that is here peremptorily and precisely affirmed:
This is the truth it self, that is Here peremptorily and precisely affirmed:
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that nothing shall seperate the faithfull from the loue of God to them in Iesus Christ,
that nothing shall separate the faithful from the love of God to them in Iesus christ,
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nor from the estate of grace that they are in:
nor from the estate of grace that they Are in:
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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:
And this the Apostle contents not himself only to affirm in the general, but withal confirms it in particular, by a sufficient reckoning up of all the parts of the Adversary power, that is or can be against us:
cc d dt n1 vvz xx px31 j pc-acp vvi p-acp dt n1, cc-acp av vvz pn31 p-acp j, p-acp dt j n-vvg a-acp pp-f d dt n2 pp-f dt n1 n1, cst vbz cc vmb vbi p-acp pno12:
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Death shall not, nor life shall not, nor Angels, &c. nor any other creature, nothing shall seperate vs ;
Death shall not, nor life shall not, nor Angels, etc. nor any other creature, nothing shall separate us;
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not any one of these dangers asunder;
not any one of these dangers asunder;
xx d crd pp-f d n2 av;
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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 impossib•lity, they shall not be able to seperate vs ;
no, nor all of them joined together, no nor any other added to them, nor any other Creature, put what you will to them, nothing shall separate us from the love of God, which is in christ Iesus, and to put the matter out of all show of doubt, he Says, not only they shall not separate us, but he puts it upon an impossib•lity, they shall not be able to separate us;
uh-dx, ccx d pp-f pno32 vvd av, uh-dx ccx d n-jn vvn p-acp pno32, ccx d j-jn n1, vvb r-crq pn22 vmb p-acp pno32, pix vmb vvi pno12 p-acp dt n1 pp-f np1, r-crq vbz p-acp np1 np1, cc pc-acp vvi dt n1 av pp-f d n1 pp-f n1, pns31 vvz, xx av-j pns32 vmb xx vvi pno12, p-acp pns31 vvz pn31 p-acp dt n1, pns32 vmb xx vbi j pc-acp vvi pno12;
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let them ioyne all their powers together, and doe what they can, they shall neuer be able to doe it:
let them join all their Powers together, and do what they can, they shall never be able to do it:
vvb pno32 vvi d po32 n2 av, cc vdb r-crq pns32 vmb, pns32 vmb av-x vbi j pc-acp vdi pn31:
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Thus we see the Doctrine is naturally raised, and the Apostle presseth it as the maine matter of the Scripture.
Thus we see the Doctrine is naturally raised, and the Apostle Presseth it as the main matter of the Scripture.
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I will speake somewhat, as our order is, for Explication of the Doctrine, and therein I will handle but this one point: I will speak somewhat, as our order is, for Explication of the Doctrine, and therein I will handle but this one point:
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Because the Doctrine speakes of the loue of God, and of the state of grace;
Because the Doctrine speaks of the love of God, and of the state of grace;
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we must know what it is to be in that state of the loue of God, and the estate of grace;
we must know what it is to be in that state of the love of God, and the estate of grace;
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for either it hath been our state, or now is, or hereafter shall be our estate, else we can neuer be saued:
for either it hath been our state, or now is, or hereafter shall be our estate, Else we can never be saved:
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therefore before we shew that wee cannot fall away from this state, it is needfull to shew what it is to be in it.
Therefore before we show that we cannot fallen away from this state, it is needful to show what it is to be in it.
av c-acp pns12 vvb cst pns12 vmbx vvi av p-acp d n1, pn31 vbz j pc-acp vvi r-crq pn31 vbz pc-acp vbi p-acp pn31.
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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 ;
The estate of the love of God, and the state of grace, is to be thoroughly reconciled to God, through the precious blood of Iesus christ;
dt n1 pp-f dt n1 pp-f np1, cc dt n1 pp-f n1, vbz pc-acp vbi av-j vvn p-acp np1, p-acp dt j n1 pp-f np1 np1;
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whereby we are iustified from all our sinnes, and entred into a course of true sanctification:
whereby we Are justified from all our Sins, and entered into a course of true sanctification:
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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,
It is called the estate of God's love, in opposition to the estate of God's wrath, wherein we Are all by nature, Ephesians 2.3. In this state of wrath God looks down from heaven upon us in mercy,
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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;
and receives us freely into his love through Iesus christ, and so we Are translated out of the estate of God's wrath, into the estate of his love;
cc vvz pno12 av-j p-acp po31 n1 p-acp np1 np1, cc av pns12 vbr vvn av pp-f dt n1 pp-f npg1 n1, p-acp dt n1 pp-f po31 n1;
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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,
It is called the estate of grace, in opposition to the state of sin, that we Are all in, Rom. 3.28. All have sinned, etc. In this sinful state the Lord looks down from Heaven in mercy upon us,
pn31 vbz vvn dt n1 pp-f n1, p-acp n1 p-acp dt n1 pp-f n1, cst pns12 vbr d p-acp, np1 crd. av-d vhb vvn, av p-acp d j n1 dt n1 vvz a-acp p-acp n1 p-acp n1 p-acp pno12,
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and in Iesus Christ bestowes vpon vs the sauing grace of Iustification, forgiuing vs all our sinnes;
and in Iesus christ bestows upon us the Saving grace of Justification, forgiving us all our Sins;
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and the grace of Sanctification making vs new creatures, and so translates vs out of the state of sinne into the state of grace:
and the grace of Sanctification making us new creatures, and so translates us out of the state of sin into the state of grace:
cc dt n1 pp-f n1 vvg pno12 j n2, cc av vvz pno12 av pp-f dt n1 pp-f n1 p-acp dt n1 pp-f n1:
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These things wee must feele in our selues in some measure; else wee were neuer in the state of grace.
These things we must feel in our selves in Some measure; Else we were never in the state of grace.
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To open the point more fully and familiarly;
To open the point more Fully and familiarly;
p-acp j dt n1 av-dc av-j cc av-jn;
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the estate of the loue of God, and the estate of grace, consists in certaine mutuall passages betwixt God and man:
the estate of the love of God, and the estate of grace, consists in certain mutual passages betwixt God and man:
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On Gods part to man, there are two chiefe passages, Gods loue, & the perswasion of Gods loue:
On God's part to man, there Are two chief passages, God's love, & the persuasion of God's love:
p-acp ng1 n1 p-acp n1, pc-acp vbr crd j-jn n2, ng1 n1, cc dt n1 pp-f npg1 n1:
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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;
and on men part, there Are also two chief passages; Faith, and Love: All those that God will save, he loves them from all eternity in Iesus christ;
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there is Gods loue, and in due time he acquaints them with it, and perswades them by his Spirit to beleeue it,
there is God's love, and in due time he acquaints them with it, and persuades them by his Spirit to believe it,
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and to accept of it, and to returne loue and obedience for it: there is his perswasion.
and to accept of it, and to return love and Obedience for it: there is his persuasion.
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On mans part, man being ouercome with the sence of this loue, and the force of his perswasion, he yeelds to God,
On men part, man being overcome with the sense of this love, and the force of his persuasion, he yields to God,
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and imbraceth this loue, and beleeues the promise of grace, and applies it to himselfe; here is our faith:
and Embraceth this love, and believes the promise of grace, and Applies it to himself; Here is our faith:
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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.
and withal is carried After that good God, with the Whole bent of his Nature, and stream of his affections, that so dearly loved us; Here is our love.
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Take it thus, those whom God in mercy doth purpose to saue, he will come vnto;
Take it thus, those whom God in mercy does purpose to save, he will come unto;
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commonly vpon the hearing of the Word, or else in some speciall affliction, at the least in some good imployment,
commonly upon the hearing of the Word, or Else in Some special affliction, At the least in Some good employment,
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and takes vs aside, and drawes vs into some serious meditation of our estate, and he breakes with vs to this effect:
and Takes us aside, and draws us into Some serious meditation of our estate, and he breaks with us to this Effect:
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as if he should say, Ah poore sinfull soule, thou art in a miserable, a fearefull,
as if he should say, Ah poor sinful soul, thou art in a miserable, a fearful,
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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,
and a damnable case, led away every day into sin in a fearful manner, and every hour of the day thou hast deserved my wrath and fearful curse to fallen upon thee,
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if thou go on in these sinfull courses, hell and damnation is thy portion for euer;
if thou go on in these sinful courses, hell and damnation is thy portion for ever;
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but I haue pitty vpon thee, and would haue thee to haue pitty vpon thy selfe;
but I have pity upon thee, and would have thee to have pity upon thy self;
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I doe not desire thy death, but that thou doe repent and liue;
I do not desire thy death, but that thou do Repent and live;
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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 out of my infinite love to mankind, I have given my own deer Son christ Iesus to die for such poor wretched Sinners as thou art:
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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:
and now I come to tell thee, and do tell thee by my Spirit, that thou poor sinful soul, art one of these Sinners that CHRIST hath purchased by his most precious blood:
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therefore my Sonne hearken vnto my voyce;
Therefore my Son harken unto my voice;
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Oh my Sonne giue me thy heart, turne thy loue and thy affections wholly vpon me, beleeue thou in me,O my Son give me thy heart, turn thy love and thy affections wholly upon me, believe thou in me,
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and beleeue in my Sonne Christ Iesus, beleeue his Spirit, his truth, his promises;
and believe in my Son christ Iesus, believe his Spirit, his truth, his promises;
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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,
cast away all thy Sins, never let them enter into thy heart again, and give thy self to promise and perform a holy life, be persuaded by my advise, hold fast by me,
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and I will hold fast by thee;
and I will hold fast by thee;
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doe thus and I will be thy Father, and thou shalt be my childe for euer:
do thus and I will be thy Father, and thou shalt be my child for ever:
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Thus God wooes, and thus hee winnes euery sinfull soule:
Thus God Woes, and thus he wins every sinful soul:
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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:
And this persuasion of his is not only a bore tender of grace, as if God should say, thou shalt be saved if thou wilt:
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but it is Gods operatiue work of grace; which he perswades vs and makes vs able & willing to do;
but it is God's operative work of grace; which he persuades us and makes us able & willing to do;
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he bids vs beleeue and withall he giues vs his Spirit, and causeth vs to beleeue in Christ;
he bids us believe and withal he gives us his Spirit, and Causes us to believe in christ;
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he perswades vs to set our loue vpon him, and withall hee sheds forth his loue into our hearts by his holy Spirit,
he persuades us to Set our love upon him, and withal he sheds forth his love into our hearts by his holy Spirit,
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and makes vs able and willing to loue him.
and makes us able and willing to love him.
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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.
This is the right state of Saving grace, or of the love of God, and when this knot of grace is knit betwixt God and the believing Soul, it can never be dissolved by all the Powers of hell.
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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;
So we see the Doctrine explained, that the hold which the faithful have in the love of God through Iesus christ it is a sure hold;
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the estate of grace that they are in, is an vndefeasible estate, nothing can voide them, nothing can depriue them of it.
the estate of grace that they Are in, is an defeasible estate, nothing can void them, nothing can deprive them of it.
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The proofes of this Doctrine are these, Psal. 125.1. They that trust in the Lord shall be as mount Sion, that cannot be remoued, but remaineth for euer :
The proofs of this Doctrine Are these, Psalm 125.1. They that trust in the Lord shall be as mount Sion, that cannot be removed, but remains for ever:
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The persons there spoken of are the same that we spake of in the Doctrine;
The Persons there spoken of Are the same that we spoke of in the Doctrine;
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they that trust in the Lord, the faithfull say wee, that by faith and confidence haue gotten sure hould of God in Christ;they that trust in the Lord, the faithful say we, that by faith and confidence have got sure hold of God in christ;
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secondly, the estate there spoken of, is the same we speake of;
secondly, the estate there spoken of, is the same we speak of;
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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 :
a sure and firm estate, by Way of comparison, is Set down to be as mount Sion, the surety whereof is Set down by negation, it cannot be moved, and by affirmation, but remains for ever:
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The substance of the speech is this, mount Sion is so firmely setled as it can neuer be remoued;
The substance of the speech is this, mount Sion is so firmly settled as it can never be removed;
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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.
But all they that trust in the Lord Are in such a state, Therefore all they can never be removed, but stand fast for ever.
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Some obiect and say, it is true that the faithfull, so long as they trust in the Lord, are vnmoueable;
some Object and say, it is true that the faithful, so long as they trust in the Lord, Are Unmovable;
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but they may cease to trust in the Lord, and so may be remoued.
but they may cease to trust in the Lord, and so may be removed.
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I answere, this is a meere illusion of the place, and this Scripture cannot be so deluded;
I answer, this is a mere illusion of the place, and this Scripture cannot be so deluded;
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for if they that trust in the Lord may cease quite from trusting in him,
for if they that trust in the Lord may cease quite from trusting in him,
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then they may loose their hold in him, but the place saith, they can neuer loose their hold in God,
then they may lose their hold in him, but the place Says, they can never lose their hold in God,
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for then Mount Sion may be remoued;
for then Mount Sion may be removed;
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but saith the Text, Mount Sion can neuer be remoued, therefore they can neuer quite cease to trust in God:
but Says the Text, Mount Sion can never be removed, Therefore they can never quite cease to trust in God:
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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:
the Prophet concludes as well the sureness of their trust, that it shall never fail, as the sureness of Mount Sion, that it should never fail:
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he affirmes as well the surenesse of their faith, as the firmenesse of the hold they haue in God.
he affirms as well the sureness of their faith, as the firmness of the hold they have in God.
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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: Matthew 7.24.25. whosoever hears of me these words, and does the same, I will liken him to a wise man that built his house upon a Rock:
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This wise builder is euery true beleeuer, and the house there built, is the Rest that he sets himselfe vpon,
This wise builder is every true believer, and the house there built, is the Rest that he sets himself upon,
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how hee lookes to be saued, the grounding of this house vpon a Rocke, is the relying of the Beleeuer,
how he looks to be saved, the grounding of this house upon a Rock, is the relying of the Believer,
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truely and wholly vpon Christ Iesus by a true and liuely faith in his bloud;
truly and wholly upon christ Iesus by a true and lively faith in his blood;
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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,the rain fell, and the floods Come, and the winds blew, etc. These Are his trials by afflictions, temptations, persecutions, etc. The best believer is sure to have trials enough,
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euen to the vttermost, as much as he can stand vnder, and not more;
even to the uttermost, as much as he can stand under, and not more;
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but here is his comfort, his house shall neuer fall, because it is built vpon a Rocke:
but Here is his Comfort, his house shall never fallen, Because it is built upon a Rock:
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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,
the true believer hath got sure hold on God by faith in christ, and Therefore he can never fallen, John 3.36. He that believes in the Son, hath everlasting life, etc. These Are the words of John Baptist, and Are confirmed by our Saviour,
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and that by tearmes of asseueration, Ioh, 6.47. Verily, verily, I say to you, hee that beleeueth in mee hath euerlasting life:
and that by terms of asseveration, John, 6.47. Verily, verily, I say to you, he that Believeth in me hath everlasting life:
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Here is a true Beleeuer, and what is his portion? euerlasting life, and he saith not, he shall haue, but he hath it, hee is sure of it, hee is possessed of it:
Here is a true Believer, and what is his portion? everlasting life, and he Says not, he shall have, but he hath it, he is sure of it, he is possessed of it:
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but a man may loose that which hee hath:
but a man may lose that which he hath:
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yea, but this is eternall life, and therefore cannot be lost, for if it could be lost it were not euerlasting.
yea, but this is Eternal life, and Therefore cannot be lost, for if it could be lost it were not everlasting.
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This appeares further by the nature of the phrase, to haue life ;
This appears further by the nature of the phrase, to have life;
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which is not to haue riches, or goods, or possessions, but to haue life is to liue that life which a man hath,
which is not to have riches, or goods, or possessions, but to have life is to live that life which a man hath,
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as hee that hath naturall life, liues that life, and he that hath spirituall life, liues a spirituall life;
as he that hath natural life, lives that life, and he that hath spiritual life, lives a spiritual life;
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and so hee that hath eternall life, liues eternally;
and so he that hath Eternal life, lives eternally;
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so that his meaning is, that true beleeuers begin now to liue that life, that they shall liue for euer, begun here in grace,
so that his meaning is, that true believers begin now to live that life, that they shall live for ever, begun Here in grace,
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and continued for euer hereafter in glory;
and continued for ever hereafter in glory;
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if they that thus beleeue could fall away quite from God, then they must dye for euer,
if they that thus believe could fallen away quite from God, then they must die for ever,
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and it is not possible both to liue and to dye for euer; therefore it is impossible that euer any such should fall quite away from God.
and it is not possible both to live and to die for ever; Therefore it is impossible that ever any such should fallen quite away from God.
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Iohn 10.27.28.29. My sheepe here my voice, and I know them, and they follow mee; John 10.27.28.29. My sheep Here my voice, and I know them, and they follow me;
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and I giue vnto them eternall life, and they shall neuer perish, neither shall any plucke them out of my hand :and I give unto them Eternal life, and they shall never perish, neither shall any pluck them out of my hand:
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Here our Sauiour speakes of his Sheepe, not onely of Professours but of true Beleeuers:
Here our Saviour speaks of his Sheep, not only of Professors but of true Believers:
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Sheepe that haue true hearted soules to Christ their Shepheard, for so they are described, they heare his voice and follow him ; they deale thus with him;
Sheep that have true hearted Souls to christ their Shepherd, for so they Are described, they hear his voice and follow him; they deal thus with him;
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But how deales he with them? Hee giues them eternall life, and if Christ giue it, who shall take it away from them? And he saith not I will, but I doe giue it them :
But how deals he with them? He gives them Eternal life, and if christ give it, who shall take it away from them? And he Says not I will, but I do give it them:
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euery true Beleeuer at the first Act of his conuersion hath eternall life; he beginneth then to liue eternally, and he shall neuer perish;
every true Believer At the First Act of his conversion hath Eternal life; he begins then to live eternally, and he shall never perish;
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He may be hunted by Dogges, and Wolues, and Beares, and Diuels, but they shall neuer perish, neither shall any pull them out of my hands ;
He may be hunted by Dogs, and Wolves, and Bears, and Devils, but they shall never perish, neither shall any pull them out of my hands;
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He that seperates vs from God must tugge with Christ Iesus himselfe, and be too hard for him too, else they can neuer plucke vs out of his hand:
He that separates us from God must tug with christ Iesus himself, and be too hard for him too, Else they can never pluck us out of his hand:
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And is not this enough? If it be not, then looke what he saith in the 29. Verse, My Father, which gaue them me, is greater then all,
And is not this enough? If it be not, then look what he Says in the 29. Verse, My Father, which gave them me, is greater then all,
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and none is able to take them out of my fathers hands: If any should question my power, yet none will question my Fathers power;and none is able to take them out of my Father's hands: If any should question my power, yet none will question my Father's power;
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if any were able to plucke them out of my hands, yet none, neither men nor Diuels are able to plucke them out of my Fathers hands, he is greater then all, and therefore the state of the faithfull is a sure state:
if any were able to pluck them out of my hands, yet none, neither men nor Devils Are able to pluck them out of my Father's hands, he is greater then all, and Therefore the state of the faithful is a sure state:
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And marke how our Sauiour in that place changeth his words; in the 28. Verse he saith, none shall plucke them out of his hands ;
And mark how our Saviour in that place changes his words; in the 28. Verse he Says, none shall pluck them out of his hands;
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and in the 29. Verse, none can take them out of his Fathers hands, they neither shall nor can:
and in the 29. Verse, none can take them out of his Father's hands, they neither shall nor can:
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So that the Doctrine is cleere, that the hould that the faithfull haue in the loue of God through Iesus Christ is a sure hould,
So that the Doctrine is clear, that the hold that the faithful have in the love of God through Iesus christ is a sure hold,
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and the estate of grace that they are in, is an vndefeasible estate, nothing can voide them, nothing can depriue them of it. The reasons are many;
and the estate of grace that they Are in, is an defeasible estate, nothing can void them, nothing can deprive them of it. The Reasons Are many;
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there is no reason from man for this, for there is nothing in, nor of our selues,
there is no reason from man for this, for there is nothing in, nor of our selves,
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but it is contrary and against this truth: all the reasons must be fetcht from God.
but it is contrary and against this truth: all the Reasons must be fetched from God.
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2 Cor. 1.21. It is God which establisheth vs with you in Christ ; Now looke vp to God, and all is for this truth, that wee cannot fall;2 Cor. 1.21. It is God which Establisheth us with you in christ; Now look up to God, and all is for this truth, that we cannot fallen;
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First, his Loue is for vs, and that is euerlasting: Secondly, his Power is for vs, and that is almighty:
First, his Love is for us, and that is everlasting: Secondly, his Power is for us, and that is almighty:
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Thirdly, his Grace is for vs, and that is all sufficient: Fourthly, his Will is for vs, and that is vnresistable:
Thirdly, his Grace is for us, and that is all sufficient: Fourthly, his Will is for us, and that is unresistable:
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Fifthly, his Promise is for vs, and that is vnchangeable: and lastly, Christ his prayer is for vs, and that is vnfallible.
Fifthly, his Promise is for us, and that is unchangeable: and lastly, christ his prayer is for us, and that is unfallible.
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A threefold cord is not easily broken, but here is a sixe-fold cord, platted with Gods owne hand,
A threefold cord is not Easily broken, but Here is a sixfold cord, plaited with God's own hand,
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and euery one as strong as God himselfe, binding vs fast to the loue of God in Christ,
and every one as strong as God himself, binding us fast to the love of God in christ,
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and therfore this can neuer be broken. First, Gods Loue is for vs, and that is euerlasting:
and Therefore this can never be broken. First, God's Love is for us, and that is everlasting:
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We must be in the loue of God, or else this that is here spoken concernes vs not;
We must be in the love of God, or Else this that is Here spoken concerns us not;
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Now his loue is euerlasting, Ier. 31.3. and therefore it cannot be remoued.
Now his love is everlasting, Jeremiah 31.3. and Therefore it cannot be removed.
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Iohn 13.1. Whom he loues once, he loues for euer, euen vnto the end he loueth them. John 13.1. Whom he loves once, he loves for ever, even unto the end he loves them.
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God cannot loue vs to day, and hate vs to morrow, as wee doe, that loue a while and leaue at last;
God cannot love us to day, and hate us to morrow, as we do, that love a while and leave At last;
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farre be it from any of vs, euer to imagine that God can loue any man as his deare Childe for a fit,
Far be it from any of us, ever to imagine that God can love any man as his deer Child for a fit,
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and a spurt, and yet afterwards hate him, as the Childe of the Diuell, for euer;
and a spurt, and yet afterwards hate him, as the Child of the devil, for ever;
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but this God must doe if euer any true Beleeuer should be cast off, or fall away;
but this God must do if ever any true Believer should be cast off, or fallen away;
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but this God cannot doe, because his loue is euerlasting, and therefore no Childe of God can become a cast-away.
but this God cannot do, Because his love is everlasting, and Therefore no Child of God can become a castaway.
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Secondly, his Power is for vs, and that is almighty, Iohn 10.29. My Father is greater then all,
Secondly, his Power is for us, and that is almighty, John 10.29. My Father is greater then all,
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and none is able to take them out of my Fathers hands. and none is able to take them out of my Father's hands.
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Gods greatnesse and his almightinesse lyes at pawne for it, 1 Pet. 1.5. Wee are kept by the power of God through faith vnto saluation ;
God's greatness and his almightiness lies At pawn for it, 1 Pet. 1.5. we Are kept by the power of God through faith unto salvation;
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the originall signifies, that we are kept by the Guard of Gods power, by the strongest and surest,
the original signifies, that we Are kept by the Guard of God's power, by the Strongest and Surest,
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and chiefest power that God hath; as the Kings Guard is his strongest power hee hath about him:
and chiefest power that God hath; as the Kings Guard is his Strongest power he hath about him:
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And what? is this for a time? no, for euer to saluation, saith the Apostle, to the full accomplishment of our saluation.
And what? is this for a time? no, for ever to salvation, Says the Apostle, to the full accomplishment of our salvation.
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Thirdly, Gods grace is for vs;
Thirdly, God's grace is for us;
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and that is all-sufficient, 2 Cor. 12.9. My grace is sufficient for thee, &c. which is an effectuall sufficiency, else it could haue beene no comfort to Paul ;
and that is All-sufficient, 2 Cor. 12.9. My grace is sufficient for thee, etc. which is an effectual sufficiency, Else it could have been no Comfort to Paul;
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for Paul was then in great distresse, the messengers of Sathan, these Principalities here spoken of, were about his eares buffetting him, he findes no power in himselfe to withstand,
for Paul was then in great distress, the messengers of Sathan, these Principalities Here spoken of, were about his ears Buffeting him, he finds no power in himself to withstand,
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and therefore he besought the Lord for this;
and Therefore he besought the Lord for this;
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and God giues him this answere to satisfie and to pacifie him withall, my grace is sufficient for thee :
and God gives him this answer to satisfy and to pacify him withal, my grace is sufficient for thee:
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though thou hast no power nor grace to stand against this fiery temptation, yet be of good comfort, my grace is,
though thou hast no power nor grace to stand against this fiery temptation, yet be of good Comfort, my grace is,
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and shall be, sufficient for thee. But you will say, this was Pauls particular case, but what is that to me,
and shall be, sufficient for thee. But you will say, this was Paul's particular case, but what is that to me,
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or to another? I answere, it is true, it was his particular case, but yet so as it is exemplary,
or to Another? I answer, it is true, it was his particular case, but yet so as it is exemplary,
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and applicable to all true beleeuers for euer after, so saith the Apostle himselfe, 1 Tim. 1.14.16. For this cause was I receiued to mercy, that Iesus Christ should first shew on me all long-suffering,
and applicable to all true believers for ever After, so Says the Apostle himself, 1 Tim. 1.14.16. For this cause was I received to mercy, that Iesus christ should First show on me all long-suffering,
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vnto the example of them which shall in time to come beleeue in him vnto eternall life ;unto the Exampl of them which shall in time to come believe in him unto Eternal life;
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He receiued mercy, that all the Children of God might lay hold vpon it as hee did, in truth,
He received mercy, that all the Children of God might lay hold upon it as he did, in truth,
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though not in the same measure. Fourthly, Gods will is for vs, and that is vnresistable:
though not in the same measure. Fourthly, God's will is for us, and that is unresistable:
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His will is for vs, Luke 12.32. Feare not little flocke, it is my Fathers will to giue you a Kingdome ;
His will is for us, Lycia 12.32. fear not little flock, it is my Father's will to give you a Kingdom;
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And if it be his will, who shall gainesay it? Ioh. 6.39. And this is the Fathers will which hath sent me, that of all that he hath giuen mee, I should lose nothing,
And if it be his will, who shall gainsay it? John 6.39. And this is the Father's will which hath sent me, that of all that he hath given me, I should loose nothing,
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but should raise it vp at the last day ;but should raise it up At the last day;
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now the will of God is vnresistable, Rom, 9.19. Who hath resisted his will? And therefore the faithfull cannot fall away.
now the will of God is unresistable, Rom, 9.19. Who hath resisted his will? And Therefore the faithful cannot fallen away.
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Fiftly, Gods promise is for vs, and that is vnchangeable:
Fifty, God's promise is for us, and that is unchangeable:
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God not onely promiseth grace but perseuerance in grace, as Ier. 32.39.40. And I will giue them one heart, I will make an euerlasting Couenant with them, I will put my feare into their hearts,
God not only promises grace but perseverance in grace, as Jeremiah 32.39.40. And I will give them one heart, I will make an everlasting Covenant with them, I will put my Fear into their hearts,
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and they shall not depart from me : Here is a promise, not of grace onely, but of perseuerance in grace;and they shall not depart from me: Here is a promise, not of grace only, but of perseverance in grace;
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and Gods promise is vnchangeable, 2 Cor. 1.20. they are yea, and Amen:
and God's promise is unchangeable, 2 Cor. 1.20. they Are yea, and Amen:
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It is impossible that God should lye, Heb. 6.18. and therefore seeing God hath promised that we shall stand fast;
It is impossible that God should lie, Hebrew 6.18. and Therefore seeing God hath promised that we shall stand fast;
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it is impossible that euer we should fall away.
it is impossible that ever we should fallen away.
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Lastly, Christs intercession is for vs, and that is vnfaillable, Luke 22.32. I haue praide that thy faith may not faile ;
Lastly, Christ Intercession is for us, and that is vnfaillable, Lycia 22.32. I have prayed that thy faith may not fail;
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that is, that thou maist neuer fall from faith. But this is particular for Peter ;
that is, that thou Mayest never fallen from faith. But this is particular for Peter;
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no, it is generall for all as well as he, Ioh. 17.9.20. I pray for them, I pray not for the world, I pray not for these alone,
no, it is general for all as well as he, John 17.9.20. I pray for them, I pray not for the world, I pray not for these alone,
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but for them also that shall beleeue in me through their word ; he prayes for all beleeuers:but for them also that shall believe in me through their word; he prays for all believers:
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now Christs prayer is alwayes heard, Iohn 11.4. Father, I know that thou hearest me alwaies:
now Christ prayer is always herd, John 11.4. Father, I know that thou Hearst me always:
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therefore the faithfull cannot fall away.
Therefore the faithful cannot fallen away.
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The first Vse of this point is matter of confutation, against those that hold that the Saints may vtterly fall from grace;
The First Use of this point is matter of confutation, against those that hold that the Saints may utterly fallen from grace;
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It is held both by the Papists, and the Lutherans, as also by the Arminians both at home and abroad;
It is held both by the Papists, and the Lutherans, as also by the Arminians both At home and abroad;
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they hold that Saints may vtterly fall away from grace:
they hold that Saints may utterly fallen away from grace:
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I will aske these men, that are so peremptory in this point, this question, whether they can shew me any one place in the Book of God, that doth directly and expresly affirme that a true Beleeuer may vtterly fall away from grace? They cannot, some of themselues confesse they cannot;
I will ask these men, that Are so peremptory in this point, this question, whither they can show me any one place in the Book of God, that does directly and expressly affirm that a true Believer may utterly fallen away from grace? They cannot, Some of themselves confess they cannot;
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then I answere them, that we can shew many expresse places to the contrary, directly affirming the impossibility of falling away,
then I answer them, that we can show many express places to the contrary, directly affirming the impossibility of falling away,
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and they haue not one for the possibility of it, therefore wee may quickly iudge where the truth is.
and they have not one for the possibility of it, Therefore we may quickly judge where the truth is.
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Yea, but say they, there is many exhortations to the faithfull for that end, that they should not fall away, as 1 Cor. 10.12. Heb. 12.15. &c. and these should be in vaine, except there were some possibility that they might fall.
Yea, but say they, there is many exhortations to the faithful for that end, that they should not fallen away, as 1 Cor. 10.12. Hebrew 12.15. etc. and these should be in vain, except there were Some possibility that they might fallen.
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I answere, such exhortations there are, and they are directed to mixt congregations that consisted as well of Hypocrites that might fall away,
I answer, such exhortations there Are, and they Are directed to mixed congregations that consisted as well of Hypocrites that might fallen away,
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as well as of true Beleeuers that might not fall away;
as well as of true Believers that might not fallen away;
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and so they are not in vaine in respect of these Hypocrites, neither were they in vaine in respect of Gods Children,
and so they Are not in vain in respect of these Hypocrites, neither were they in vain in respect of God's Children,
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but of singular vse in respect of them too, for thereby they were stirred vp to shake off security,
but of singular use in respect of them too, for thereby they were stirred up to shake off security,
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and to be more di•igent in the wayes of God, for if wee fall into sinne,
and to be more di•igent in the ways of God, for if we fallen into sin,
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and negligence, and security, it is the highway of falling from God.
and negligence, and security, it is the highway of falling from God.
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Yea, but say they, there are many examples, as of Hymeneus, Phile•us, and Demas, &c. that were true beleeuers, and yet fell away.
Yea, but say they, there Are many Examples, as of Hymenaeus, Phile•us, and Demas, etc. that were true believers, and yet fell away.
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I answere, they can shew me neuer one example of any that fell away finally, but such as were hypocrites;
I answer, they can show me never one Exampl of any that fell away finally, but such as were Hypocrites;
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I will say confidently, that he that fals vtterly away from grace, was neuer but an hypocrite;
I will say confidently, that he that falls utterly away from grace, was never but an hypocrite;
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no true beleeuer can fall away;
no true believer can fallen away;
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I dare say it because Christ hath said it before me, Math. 7.26.27. The foolish man built his house vpon the sands,
I Dare say it Because christ hath said it before me, Math. 7.26.27. The foolish man built his house upon the sands,
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and when the stormes came, it fell. and when the storms Come, it fell.
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Doest thou see a man build him an house, and it fall? certainely that man built vpon the sands, that is, onely vpon the profession of sauing faith;
Dost thou see a man built him an house, and it fallen? Certainly that man built upon the sands, that is, only upon the profession of Saving faith;
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hee had neuer true sauing faith in CHRIST, but his owne foolish perswasion; the true beleeuer builds vpon the Rocke CHRIST, and therefore his house can neuer fall.
he had never true Saving faith in CHRIST, but his own foolish persuasion; the true believer builds upon the Rock CHRIST, and Therefore his house can never fallen.
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To establish our Iudgements herein, let vs hould fast these two positions:
To establish our Judgments herein, let us hold fast these two positions:
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First, that hypocrites and counterfeits, may and doe fall away finally, Matth. 13.21. But true beleeuers can neuer fall finally from GOD:
First, that Hypocrites and counterfeits, may and do fallen away finally, Matthew 13.21. But true believers can never fallen finally from GOD:
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Both these are affirmed, 1 Iohn 2.19. They went out from vs, but they were not of vs,
Both these Are affirmed, 1 John 2.19. They went out from us, but they were not of us,
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for if they had beene of vs, they would no doubt haue continued with vs. Secondly, that true beleeuers may fall from the sence of GODS loue,for if they had been of us, they would no doubt have continued with us Secondly, that true believers may fallen from the sense of GOD'S love,
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and from the exercise of Faith and Loue, and obedience, and other graces;
and from the exercise of Faith and Love, and Obedience, and other graces;
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from some degree of Faith, and from some degree of GODS loue, and from the exercise of grace,
from Some degree of Faith, and from Some degree of GOD'S love, and from the exercise of grace,
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as in the case of spirituall desertion, temptation, specially by sinne, but they can neuer fall from faith,
as in the case of spiritual desertion, temptation, specially by sin, but they can never fallen from faith,
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nor from the loue of GOD it selfe, nor from the life of grace, or at the least where they doe fall, they neither fall wholly nor finally:
nor from the love of GOD it self, nor from the life of grace, or At the least where they do fallen, they neither fallen wholly nor finally:
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the whole power that is in them is not carryed after sinne, but there is some resistance:
the Whole power that is in them is not carried After sin, but there is Some resistance:
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A child of God in the case of sin, hates that he doth, he cannot fall wholly, the seede of God is still within him, 1 Iohn 3.19. and that will reuiue againe;
A child of God in the case of since, hates that he does, he cannot fallen wholly, the seed of God is still within him, 1 John 3.19. and that will revive again;
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nor he cannot fall finally, because that seede is immortall, 1 Pet. 1.23. and therefore can neuer die.
nor he cannot fallen finally, Because that seed is immortal, 1 Pet. 1.23. and Therefore can never die.
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They that are in the state of grace, heare a voyce behind them saying, This is the way, walke in it, Isa. 30.21.
They that Are in the state of grace, hear a voice behind them saying, This is the Way, walk in it, Isaiah 30.21.
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they haue the guidance of Gods Spirit, whereby they are preserued from euill, and fitted for euery good dutie,
they have the guidance of God's Spirit, whereby they Are preserved from evil, and fitted for every good duty,
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so that they cannot fall wholly nor finally.
so that they cannot fallen wholly nor finally.
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And yet they may haue such falles as are fearefull, and which they may rue for euer,
And yet they may have such falls as Are fearful, and which they may rue for ever,
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as wee may see in Dauids fall, Psalme 51. These two positions well considered are a sufficient preseruatiue to keepe vs from this errour.
as we may see in David fallen, Psalm 51. These two positions well considered Are a sufficient preservative to keep us from this error.
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The second Vse is for reproofe of those that abuse this Doctrine, to Gods dishonour, and their owne destruction:
The second Use is for reproof of those that abuse this Doctrine, to God's dishonour, and their own destruction:
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Some abuse it to carnall Security:
some abuse it to carnal Security:
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They heare this Doctrine, that true beleeuers cannot vtterly fall away, and therefore they grow secure and carelesse of their wayes,
They hear this Doctrine, that true believers cannot utterly fallen away, and Therefore they grow secure and careless of their ways,
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and cast off the feare of God, & guie themselues ouer to their own lusts; gracelesse, and wretchlesse persons they are, to abuse such a heauenly Doctrine;
and cast off the Fear of God, & guie themselves over to their own Lustiest; graceless, and wretchless Persons they Are, to abuse such a heavenly Doctrine;
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What is this but to turne the grace of God into wantonnesse, Iude 4? And marke what censure the Apostle passeth on them in that place, vngodly men they are, ordained to condemnation.
What is this but to turn the grace of God into wantonness, Iude 4? And mark what censure the Apostle passes on them in that place, ungodly men they Are, ordained to condemnation.
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A child that hath a good father, whom he knowes will not see him want nor perish;
A child that hath a good father, whom he knows will not see him want nor perish;
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shall this child therefore waste and ryot, and bezzell away all his state, and runne himselfe into debt and danger hee cares not how? It were a wicked childe that would doe thus:
shall this child Therefore waste and riot, and bezzell away all his state, and run himself into debt and danger he Cares not how? It were a wicked child that would do thus:
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a good and true-hearted child to his father would neuer doe it.
a good and truehearted child to his father would never do it.
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It was the diuels temptation to our Sauiour, Luke 4.9.10. that he should cast himselfe downe headlong:
It was the Devils temptation to our Saviour, Lycia 4.9.10. that he should cast himself down headlong:
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An impudent perswasion to the Sonne of God:
an impudent persuasion to the Son of God:
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What is his reason whereupon he perswades him thus to cast away himselfe? forsooth because he had the promise of Gods protection,
What is his reason whereupon he persuades him thus to cast away himself? forsooth Because he had the promise of God's protection,
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for, they shall beare thee in their hands, so that thou shalt not dash thy foote against a stone ;
for, they shall bear thee in their hands, so that thou shalt not dash thy foot against a stone;
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as if he should say, thou maist doe what thou list, thou art sure to be safe.
as if he should say, thou Mayest do what thou list, thou art sure to be safe.
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Shall we giue our selues ouer to sinne, to desperate and wicked courses, because wee haue Gods promise not vtterly to fall from grace? God forbid.
Shall we give our selves over to sin, to desperate and wicked courses, Because we have God's promise not utterly to fallen from grace? God forbid.
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This was the Diuels Diuinity, and it is a diuellish practise whosoeuer imitates it, and so let vs esteeme of it and abhorre it in our selues and others:
This was the Devils Divinity, and it is a devilish practice whosoever imitates it, and so let us esteem of it and abhor it in our selves and Others:
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Oh beloued we must consider that the same grace of God whereby we are saued, the same grace doth preserue vs from sinne,
O Beloved we must Consider that the same grace of God whereby we Are saved, the same grace does preserve us from sin,
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and quickens vs vp to good duties.
and quickens us up to good duties.
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It is the Apostles words, Titus 2.11.12. The same grace of God that brings Saluation to vs, makes vs also deny all vngodlinesse,
It is the Apostles words, Titus 2.11.12. The same grace of God that brings Salvation to us, makes us also deny all ungodliness,
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and wordly lusts, and to liue soberly, &c. Therefore whosoeuer thou art that professest thy selfe to be a beleeuer,and wordly Lustiest, and to live soberly, etc. Therefore whosoever thou art that professest thy self to be a believer,
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and yet hast no care nor conscience to abstaine from sinne, and to lead a godly life, it is a strong presumption against thee, that thou neuer yet hadst any true touch of sauing grace. Others abuse it to Pride:
and yet hast no care nor conscience to abstain from sin, and to led a godly life, it is a strong presumption against thee, that thou never yet Hadst any true touch of Saving grace. Others abuse it to Pride:
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They haue a high conceite of themselues, and are lifted vp in their hearts, as if they did stand by their owne strength and power: A fearefull sinne;
They have a high conceit of themselves, and Are lifted up in their hearts, as if they did stand by their own strength and power: A fearful sin;
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for hereby they robbe God of the honour of their saluation, to ascribe it to themselues.
for hereby they rob God of the honour of their salvation, to ascribe it to themselves.
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And it is an vsuall and iust thing with God to recompence such abhominable pride with a shamefull fall:
And it is an usual and just thing with God to recompense such abominable pride with a shameful fallen:
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Iohn 18. It was the secret pride of Peters heart, and confidence of his owne strength that made him say, that though all the world should forsake Christ,John 18. It was the secret pride of Peter's heart, and confidence of his own strength that made him say, that though all the world should forsake christ,
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yet he would not, yea, though he dyed with him, hee would not forsake him;
yet he would not, yea, though he died with him, he would not forsake him;
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which was iustly recompenced with that shamefull and fearefull fall, that he was the only man that not only forsooke him,
which was justly recompensed with that shameful and fearful fallen, that he was the only man that not only forsook him,
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but denyed him, and forswore him too:
but denied him, and forswore him too:
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that Peter might after be warned, and we by his example, neuer to thinke of standing by our owne strength,
that Peter might After be warned, and we by his Exampl, never to think of standing by our own strength,
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but wholly and onely on the power of God, who is all in all in it.
but wholly and only on the power of God, who is all in all in it.
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Let vs waite vpon God in the humblenesse of our soules, and by faith and confidence put him in trust with our state;
Let us wait upon God in the humbleness of our Souls, and by faith and confidence put him in trust with our state;
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and let vs doe the best we can to keepe in the state of grace, but yet let vs giue the whole glory of our preseruation to God alone.
and let us doe the best we can to keep in the state of grace, but yet let us give the Whole glory of our preservation to God alone.
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The third Vse, is matter of exhortation, to stirre vp Gods children to hould fast by God;
The third Use, is matter of exhortation, to stir up God's children to hold fast by God;
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Hould fast till I come, saith our Sauiour:Hold fast till I come, Says our Saviour:
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It is not a vaine exhortation, for what God bids vs do, he makes vs willing and able to doe in some measure;
It is not a vain exhortation, for what God bids us doe, he makes us willing and able to do in Some measure;
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therefore we are to hould fast by God, and to goe on cheerefully in the state of grace,
Therefore we Are to hold fast by God, and to go on cheerfully in the state of grace,
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and neuer be daunted with a seruile feare for any enemy; we must hould fast by God:
and never be daunted with a servile Fear for any enemy; we must hold fast by God:
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notwithstanding his promise that we shall perseuere, which is the cause of our standing, yet we must hould fast by faith,
notwithstanding his promise that we shall persevere, which is the cause of our standing, yet we must hold fast by faith,
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as the instrument and meanes vnder God whereby we stand, for this doth not acquit vs from,
as the Instrument and means under God whereby we stand, for this does not acquit us from,
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but binde vs more firmely to doe our best endeauour to maintaine our state;
but bind us more firmly to do our best endeavour to maintain our state;
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Where Gods promise and mans endeauour are ioyned together, that being the cause, and this the foundation and meanes,
Where God's promise and men endeavour Are joined together, that being the cause, and this the Foundation and means,
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how sweetly doe they concurre and worke together? And therefore we must vse all meanes for the establishing of our selues in grace,
how sweetly do they concur and work together? And Therefore we must use all means for the establishing of our selves in grace,
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when we are once entred into that estate;
when we Are once entered into that estate;
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which state we must labour to be sure that we are in, and not flatter our selues;
which state we must labour to be sure that we Are in, and not flatter our selves;
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and then we must labour to vse all good meanes to be established in it:
and then we must labour to use all good means to be established in it:
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First, we must lay a sure foundation or ground, if euer wee will hold out in the estate of grace, else wee shall quickely decay:
First, we must lay a sure Foundation or ground, if ever we will hold out in the estate of grace, Else we shall quickly decay:
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See that thy saith in Christ be true and sound, grounded on the Word and promises of God,
See that thy Says in christ be true and found, grounded on the Word and promises of God,
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and the infallible testimonies of Gods Spirit, that cryes, Abba, Father, within thee;
and the infallible testimonies of God's Spirit, that cries, Abba, Father, within thee;
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And let thy repentance be vnfained, not a few teares, but euen the breaking of thy heart;
And let thy Repentance be unfeigned, not a few tears, but even the breaking of thy heart;
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And let thy conuersion be through, be not halfe a Christian, and see all thou doest be done in truth,
And let thy conversion be through, be not half a Christian, and see all thou dost be done in truth,
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and then thou hast laid a good and sure foundation, Luke 6.48. Hee that will lay a good foundation must digge deepe, and so his building will stand firme:
and then thou hast laid a good and sure Foundation, Lycia 6.48. He that will lay a good Foundation must dig deep, and so his building will stand firm:
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And so if wee will haue our building stand firme with GOD, wee must digge deepe, we must be men of deepe meditations on our owne miseries,
And so if we will have our building stand firm with GOD, we must dig deep, we must be men of deep meditations on our own misery's,
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and on Gods mercies and promises, and in Christs sufferings and merits;
and on God's Mercies and promises, and in Christ sufferings and merits;
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Wee must haue a deepe forrow for our owne sinnes, and not a slight and shallow remembrance of them;
we must have a deep forrow for our own Sins, and not a slight and shallow remembrance of them;
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and then wee will not willingly be drawne to sinne againe while we liue; therefore we must haue a deepe sorrow for sinne, and a deepe sighing for grace;
and then we will not willingly be drawn to sin again while we live; Therefore we must have a deep sorrow for sin, and a deep sighing for grace;
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and a deepe Impression of the Word in our hearts;
and a deep Impression of the Word in our hearts;
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we must not be hearers and speakers of it, and rememberers of it onely, but it must dwell plentifully in vs, it must transforme our hearts into the obedience of it;
we must not be hearers and Speakers of it, and rememberers of it only, but it must dwell plentifully in us, it must transform our hearts into the Obedience of it;
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If euer we looke to lay a good foundation in God, wee must digge deepe, Matth. 13.5.6. The Corne that was sowen in the stony ground, came vp quickely & perished quickly,
If ever we look to lay a good Foundation in God, we must dig deep, Matthew 13.5.6. The Corn that was sown in the stony ground, Come up quickly & perished quickly,
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because it had no depth of earth:
Because it had no depth of earth:
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Our ordinary hearers are quicke and apt to speake of that they heare, but the Word hath no depth of rooting in their hearts,
Our ordinary hearers Are quick and apt to speak of that they hear, but the Word hath no depth of rooting in their hearts,
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and therefore they quickely fall away:
and Therefore they quickly fallen away:
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be sure therefore that thou dig deepe, and that that which thou buildest vpon be deepe in thy heart.
be sure Therefore that thou dig deep, and that that which thou buildest upon be deep in thy heart.
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Secondly, that we may hold out in the state of grace, there must be a firme resolution in vs to stand fast whatsoeuer come of it,
Secondly, that we may hold out in the state of grace, there must be a firm resolution in us to stand fast whatsoever come of it,
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and for lacke of this, many haue fallen shamefully away, In Act. 11.23. Barnabas exhorted all, that with purpose of heart they would continue in the Lord ;
and for lack of this, many have fallen shamefully away, In Act. 11.23. Barnabas exhorted all, that with purpose of heart they would continue in the Lord;
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we must be resolute to deny our selues, to leaue our sinnes, to fight against our corruptions,
we must be resolute to deny our selves, to leave our Sins, to fight against our corruptions,
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and to endure temptations, and to loose all, yea, our liues and all, rather then to loose our hould in God, many there are that make resolutions, to leade a holy life,
and to endure temptations, and to lose all, yea, our lives and all, rather then to lose our hold in God, many there Are that make resolutions, to lead a holy life,
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but either they are passionate or colde, no maruell though such resolutions neuer hold out:
but either they Are passionate or cold, no marvel though such resolutions never hold out:
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many make resolutions in a passion, and they will neuer hold, Deut. 5.27.29. The people said vnto Moses, Goe thou neare and heare all that the Lord our God saith,
many make resolutions in a passion, and they will never hold, Deuteronomy 5.27.29. The people said unto Moses, Go thou near and hear all that the Lord our God Says,
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and declare thou vnto vs, and we will heare it and doe it: and declare thou unto us, and we will hear it and do it:
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But what saith God? Oh that there were such an heart in my people, to feare mee,
But what Says God? O that there were such an heart in my people, to Fear me,
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and to keepe all my Commandements alway: We make many good resolutions;and to keep all my commandments always: We make many good resolutions;
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But ▪ oh that there were such an heart in vs to doe as we say.
But ▪ o that there were such an heart in us to do as we say.
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Now that our resolutions may stand; First, to doe them in the feare of God, as in Gods presence, and hearing; Now that our resolutions may stand; First, to do them in the Fear of God, as in God's presence, and hearing;
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Secondly, doe it heartily from thy heart.
Secondly, do it heartily from thy heart.
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Thirdly, doe it from a mature deliberation, and not in a fit or passion, thou hast felt the smart of sinne,
Thirdly, do it from a mature deliberation, and not in a fit or passion, thou hast felt the smart of sin,
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therefore resolue deliberately ▪ rather to be drawne in pieces, then to be drawne to sinne againe;
Therefore resolve deliberately ▪ rather to be drawn in Pieces, then to be drawn to sin again;
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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;
Fourthly, we must make our resolutions in confidence of God's promises, and empty our selves of all power to do any thing, as of our selves;
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Lastly, wee must goe to God by prayer for his Spirit, that he may frame thy resolutions within thee;
Lastly, we must go to God by prayer for his Spirit, that he may frame thy resolutions within thee;
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Say, Lord thou hast giuen mee these good resolutions, let thy Spirit worke and confirme them in my heart,
Say, Lord thou hast given me these good resolutions, let thy Spirit work and confirm them in my heart,
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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.
and then they shall stand sure, and if we can prevail with God by prayer, to frame these resolutions in our hearts, they shall be sure to stand.
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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,
Thirdly, that we may be established in grace and persevere therein, we must daily rip up our hearts and our reins before God, we must discover our Sins and corruptions and infirmities,
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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 ;
and Wants to God, Psalm 16.8. I have Set the Lord ever before me, Because he is At my right hand I shall never be moved;
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The way to keepe vs from falling, is to walke openly and nakedly before the Lord, without dissembling, reseruations, circumloquutions;
The Way to keep us from falling, is to walk openly and nakedly before the Lord, without dissembling, reservations, circumloquutions;
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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,
never be either afraid or ashamed to tell GOD what thou Wantest, for so much as thou failest in making thy self thoroughly known to GOD,
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so much thou euer giuest thy selfe to fall away from grace.
so much thou ever givest thy self to fallen away from grace.
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Fourthly, to preserue vs from falling from grace, we must watch continually ouer our owne hearts that we doe not fall.
Fourthly, to preserve us from falling from grace, we must watch continually over our own hearts that we do not fallen.
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Matth. 26.41. Our Sauiour prescribes it of purpose, as a preseruation from falling: Thy heart is deceitfull aboue all things;Matthew 26.41. Our Saviour prescribes it of purpose, as a preservation from falling: Thy heart is deceitful above all things;
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watch thy heart therefore at euery turne, lest it fall away:
watch thy heart Therefore At every turn, lest it fallen away:
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But alasse, what will our watchfulnesse doe? Yes, it is very effectuall when it is ioyned with prayer;
But alas, what will our watchfulness do? Yes, it is very effectual when it is joined with prayer;
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Watch to keepe thy selfe, and pray to God to keepe thee, and thou shalt be well kept;
Watch to keep thy self, and pray to God to keep thee, and thou shalt be well kept;
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Bring God vnto thy watch by thy prayer, and then though thou be heauy and sleepy,
Bring God unto thy watch by thy prayer, and then though thou be heavy and sleepy,
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yet hee neuer slumbers nor sleepes, he will surely keepe thee.
yet he never slumbers nor sleeps, he will surely keep thee.
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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:
Fifty, if thou Best fallen, rise up again without Delay, sleep not till thou recover thy self, Reu. 2.5. remember from whence thou art fallen, and Repent:
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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;
Hast thou sinned? o what hast thou done? Get thee to God, humble thy self before him, confess and bewail thy Sins with a broken heart, take hold on the promise of grace in christ;
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renew thy vow, and promise to God, and see thou performe it, to be more careful for euer after, and this do speedily;
renew thy Voelli, and promise to God, and see thou perform it, to be more careful for ever After, and this do speedily;
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It is a great aduantage that sinne gets of vs, by resting in vs, like a sore that is let alone, it festers,
It is a great advantage that sin gets of us, by resting in us, like a soar that is let alone, it festers,
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and is harder to be cured.
and is harder to be cured.
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Sixtly, if we will hold out in the estate of grace, we must labour to be constant in all duties of Rel•gion, in hearing the Word, meditating, conferring,
Sixty, if we will hold out in the estate of grace, we must labour to be constant in all duties of Rel•gion, in hearing the Word, meditating, conferring,
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& practising it, in receiuing the Sacraments, in companying with the godly;
& practising it, in receiving the Sacraments, in companying with the godly;
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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,
and this we must do, not in formality ▪ and for fashion or custom, that is the very moath that eats out the life of all godliness,
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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:
when we think if the duty be done, all is well, no matter how; but this makes a foul bracke in the estate of grace:
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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.
but let us not do these things for custom or formality sake, but let us see that the life and power of godliness be in us in the performance of them.
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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,
Lastly, let us be sure we be always going forward, for surely our not going forward, is Some degree or beginning of going backward, Philip 3.13. We must forget those things which Are behind,
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and reach forward to those things which are before. and reach forward to those things which Are before.
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Labour to weaken thy sinnes, and to strengthen thy graces, and to be more frequent in good duties,
Labour to weaken thy Sins, and to strengthen thy graces, and to be more frequent in good duties,
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and so shall we goe forwards, and not fall away.
and so shall we go forward, and not fallen away.
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And now we come to the Lords Supper, let vs not be content to receiue it in the Elements,
And now we come to the lords Supper, let us not be content to receive it in the Elements,
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but let vs see that the life and power of it be in our hearts;
but let us see that the life and power of it be in our hearts;
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and then they shall be a powerfull meanes to keepe and helpe forward the beleeuing Soule in the state of grace:
and then they shall be a powerful means to keep and help forward the believing Soul in the state of grace:
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Here the promise of God is sealed vnto vs, for the forgiuenesse of our sinnes;
Here the promise of God is sealed unto us, for the forgiveness of our Sins;
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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 Here we bind our selves to God for new Obedience, and Here we eat Christ Flesh ▪ and drink his blood After a spiritual manner;
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and so shall neuer dye, (saith our Sauiour) but liue for euer.
and so shall never die, (Says our Saviour) but live for ever.
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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.
And so this Sacrament is a powerful means to confirm us in this Doctrine, that the hold that the faithful have in the love of God through Iesus christ, is a sure hold, etc. FINIS.
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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 SIXTH SERMON, Upon ROMAN 8. the two last Verses. For I am persuaded, that neither Death, nor life, etc. AS God hath been pleased to give strength and opportunity, we have proceeded in the handling of this Scripture to these fiue points;
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the first is contained in the Text by way of Intimation;
the First is contained in the Text by Way of Intimation;
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namely, that there is a neere Communion betwixt God and all the faithfull in Iesus Christ, intended in the word seperation :
namely, that there is a near Communion betwixt God and all the faithful in Iesus christ, intended in the word separation:
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Secondly, we haue spoken of the Bond of this Communion, which is the loue of God :
Secondly, we have spoken of the Bound of this Communion, which is the love of God:
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Thirdly, we haue shewed both the ground of this Communion, and of the Bond of it,
Thirdly, we have showed both the ground of this Communion, and of the Bound of it,
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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:
and that is Iesus christ: Fourthly, we have showed the near Referente that is betwixt christ and the faithful, he is our Lord, and we Are his Subjects and Servants:
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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 ;
Fifty, we have showed the safety of all the faithful in the midst of all dangers which the Apostle avoucheth Here, That neither death, nor life, etc. shall separate us from the love of God;
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the Children of God are and shall be in the loue of God, let their enemies doe what they can.
the Children of God Are and shall be in the love of God, let their enemies do what they can.
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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:
Now we come to speak of the sixt point, and that is, the confident persuasion which the Apostle hath Concerning this heavenly truth, I am sure he is sure of it:
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First, I will propound the Doctrine;
First, I will propound the Doctrine;
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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:
in that the Apostle Says, I am persuaded, or I am sure, that all the faithful shall continue in the love of God without separation; the observation is this:
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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: God's Children, all true Believers, may and ought to have a confident persuasion in themselves of their own certainty and Continuance in the state of grace and salvation:
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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 :
for howsoever the persuasion Here spoken of, is a personal and a particular persuasion of Paul, (I am persuaded) yet the matter which he is persuaded of, is general to all believers, I am persuaded (Says he) that nothing shall separate us:
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and therefore the estate of all true beleeuers being in it selfe as firme and sure as Pauls was;
and Therefore the estate of all true believers being in it self as firm and sure as Paul's was;
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then their assurance must be in some measure answerable to his.
then their assurance must be in Some measure answerable to his.
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To set the Doctrine right, that we may receiue it in the truth of the Apostles intendment,
To Set the Doctrine right, that we may receive it in the truth of the Apostles intendment,
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and apply it to our selues rightly against despaire, and yet without presumption;
and apply it to our selves rightly against despair, and yet without presumption;
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we are first to cleare it of some exceptions, and then to bound it within certaine bounds or limmits: we Are First to clear it of Some exceptions, and then to bound it within certain bounds or Limits:
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First, of the exceptions, I doe not meane such exceptions as are made against the Doctrine it selfe, (for of them we shall speake in the vses,) but of such as are made against this Scripture, from whence the Doctrine is raised. The first exception is this;
First, of the exceptions, I do not mean such exceptions as Are made against the Doctrine it self, (for of them we shall speak in the uses,) but of such as Are made against this Scripture, from whence the Doctrine is raised. The First exception is this;
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the word here translated, I am perswaded or sure, doth not alwaies in Scripture signifie such a confident perswasion, as we heare speake of;
the word Here translated, I am persuaded or sure, does not always in Scripture signify such a confident persuasion, as we hear speak of;
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it signifies indeed a probable or hopefull opinion, not a confident perswasion, as for instance, Rom. 15.14. I my selfe am also perswaded of you my Brethren, that ye are full of goodnesse,
it signifies indeed a probable or hopeful opinion, not a confident persuasion, as for instance, Rom. 15.14. I my self am also persuaded of you my Brothers, that you Are full of Goodness,
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and filled with all knowledge, &c. Is this a confident perswasion? The Apostle knew not their hearts,and filled with all knowledge, etc. Is this a confident persuasion? The Apostle knew not their hearts,
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and therefore could not be confidently perswaded of this, it was onely a probable and hopefull opinion (say they:) and so that in 2 Tim. 1.5. I call to remembrance the vnfained faith that is in thee, which dwelt first in thy Grand-mother Lois,
and Therefore could not be confidently persuaded of this, it was only a probable and hopeful opinion (say they:) and so that in 2 Tim. 1.5. I call to remembrance the unfeigned faith that is in thee, which dwelled First in thy Grandmother Lois,
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and in thy Mother Eunice, and I am perswaded that it dwelleth in thee also. and in thy Mother Eunice, and I am persuaded that it dwells in thee also.
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To this exception I answere, that it is true, that these places are to be vnderstood of a hopefull,
To this exception I answer, that it is true, that these places Are to be understood of a hopeful,
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or charitable, or probable perswasion, and so the word may sometime signifie (and yet in these places Paul might speake by speciall reuelation,
or charitable, or probable persuasion, and so the word may sometime signify (and yet in these places Paul might speak by special Revelation,
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but wee will not stand vpon that:) But yet it is as true, sometime this word signifies a certaine knowledge,
but we will not stand upon that:) But yet it is as true, sometime this word signifies a certain knowledge,
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and a confident perswasion, as Rom. 14.14. I know, and am perswaded through the Lord Iesus, that there is nothing vncleane of it selfe, &c. Here is a confident perswasion;
and a confident persuasion, as Rom. 14.14. I know, and am persuaded through the Lord Iesus, that there is nothing unclean of it self, etc. Here is a confident persuasion;
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and so in the 2 Tim. 1.12. For I know whom I haue beleeued, and I am perswaded that he is able to keepe that which I haue committed vnto him, against that day:
and so in the 2 Tim. 1.12. For I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him, against that day:
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Here is a confident perswasion, because it is ioyned with certaine knowledge, and therefore the perswasion must be certaine too;
Here is a confident persuasion, Because it is joined with certain knowledge, and Therefore the persuasion must be certain too;
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so that all this while the matter lyes in suspence, for in some places it signifies a confident perswasion,
so that all this while the matter lies in suspense, for in Some places it signifies a confident persuasion,
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and in others a probable perswasion; Which then is here meant? Goe to the Rule:
and in Others a probable persuasion; Which then is Here meant? Go to the Rule:
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Where one and the same word is vsed in diuers sences, in diuers places of Scripture, the circumstances of the Text must iudge and declare in what sence it is to be taken in that place:
Where one and the same word is used in diverse Senses, in diverse places of Scripture, the Circumstances of the Text must judge and declare in what sense it is to be taken in that place:
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Now looke into the circumstances of this Text, and we shall finde, that it is here to be taken, and must be meant of a confident perswasion,
Now look into the Circumstances of this Text, and we shall find, that it is Here to be taken, and must be meant of a confident persuasion,
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for in the 35. Verse the Apostle had confidently insulted ouer all dangers, what shall seperate vs from the loue of God in Christ? &c. And he giues the reason of it in this Verse, for I am perswaded, &c. Why doth he sleight his enemies so? Because hee is sure nothing shall seperate him from the loue of God, For I am sure. Doth he so confidently insult ouer all dangers,
for in the 35. Verse the Apostle had confidently insulted over all dangers, what shall separate us from the love of God in christ? etc. And he gives the reason of it in this Verse, for I am persuaded, etc. Why does he sleight his enemies so? Because he is sure nothing shall separate him from the love of God, For I am sure. Does he so confidently insult over all dangers,
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because hee supposeth, or hath some probable opinion or slender perswasion? That were too weake a ground to cause him to insult ouer such strong enemies as these are;
Because he Supposeth, or hath Some probable opinion or slender persuasion? That were too weak a ground to cause him to insult over such strong enemies as these Are;
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but because he is sure and certainly perswaded that they shall not hurt him, therefore he may and doth safely and confidently insult ouer them; therefore this a confident perswasion.
but Because he is sure and Certainly persuaded that they shall not hurt him, Therefore he may and does safely and confidently insult over them; Therefore this a confident persuasion.
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Againe, in the 30. Verse, he had pronounced himselfe a Conquerour, yea, more then a Conquerour,
Again, in the 30. Verse, he had pronounced himself a Conqueror, yea, more then a Conqueror,
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as if the victory were already gotten: In all these things we are more then Conquerours ;
as if the victory were already got: In all these things we Are more then Conquerors;
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and he giues the reason of it in the 38.39. Verses, for I am perswaded, &c. And doth the Apostle pronounce himselfe a Conquerour before he be sure of the Conquest? that were a proud and a vaine boasting, which Paul was free from:
and he gives the reason of it in the 38.39. Verses, for I am persuaded, etc. And does the Apostle pronounce himself a Conqueror before he be sure of the Conquest? that were a proud and a vain boasting, which Paul was free from:
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but he doth pronounce himselfe a Conquerour vpon this perswasion here spoken of, because hee is sure, that neither death, nor life, &c. can hurt him:
but he does pronounce himself a Conqueror upon this persuasion Here spoken of, Because he is sure, that neither death, nor life, etc. can hurt him:
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therefore the word in this place signifies a certaine and a confident perswasion, such as the Apostle dares build his soule vpon against all commers.
Therefore the word in this place signifies a certain and a confident persuasion, such as the Apostle dares built his soul upon against all comers.
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Secondly, it is excepted, that Paul might haue this certaine perswasion, that he, nor any of the faithfull, should euer be cut off from the loue of God by special reuelation;
Secondly, it is excepted, that Paul might have this certain persuasion, that he, nor any of the faithful, should ever be Cut off from the love of God by special Revelation;
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Had he so? They that make this exception, will deny this when it comes to the proofe;
Had he so? They that make this exception, will deny this when it comes to the proof;
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For, if Paul had it by speciall Reuelation, that he nor none of the faithfull shall euer fall away from the loue of God,
For, if Paul had it by special Revelation, that he nor none of the faithful shall ever fallen away from the love of God,
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then it is certaine that the state of the faithfull is vnfallible, and that they shall neuer fall from it;
then it is certain that the state of the faithful is unfallible, and that they shall never fallen from it;
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for speciall Reue•ation is neuer of false things:
for special Reue•ation is never of false things:
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But secondly, I say Paul had it not by speciall Reuelation, but by the liuely power of a iustifying faith:
But secondly, I say Paul had it not by special Revelation, but by the lively power of a justifying faith:
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For first, speciall Reuelations are of matters not reuealed in the word, but this is;
For First, special Revelations Are of matters not revealed in the word, but this is;
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secondly, they are extraordinary, this is ordinary, (as we sha•l shew in the proofes) in others of Gods Children in their measure;
secondly, they Are extraordinary, this is ordinary, (as we sha•l show in the proofs) in Others of God's Children in their measure;
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our perswasion is built vpon a sure and ordinary ground, the promises of God rightly built vpon,
our persuasion is built upon a sure and ordinary ground, the promises of God rightly built upon,
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and his loue truely felt in Christ, true faith and repentance, &c. and therefore Paul had not this certaine perswasion by speciall Reuelation.
and his love truly felt in christ, true faith and Repentance, etc. and Therefore Paul had not this certain persuasion by special Revelation.
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Secondly, we will bound this Doctrine within certaine limits and bounds, and they are two: The first is concerning all true beleeuers in generall; Secondly, we will bound this Doctrine within certain Limits and bounds, and they Are two: The First is Concerning all true believers in general;
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the second concerning one and the same Beleeuer in particular.
the second Concerning one and the same Believer in particular.
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First, concerning all in generall, we must not thinke that it is the portion of euery Beleeuer to attaine to this high straine of confident perswasion, as Paul had; no, we must come short:
First, Concerning all in general, we must not think that it is the portion of every Believer to attain to this high strain of confident persuasion, as Paul had; no, we must come short:
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God giues his graces to his Children in seuerall portions, to some more, to some lesse, as he will himse•fe;
God gives his graces to his Children in several portions, to Some more, to Some less, as he will himse•fe;
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but yet euery true Beleeuer hath some measure of this confident perswasion, especially at sometimes, and euery one must striue to haue it in the highest measure:
but yet every true Believer hath Some measure of this confident persuasion, especially At sometime, and every one must strive to have it in the highest measure:
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We must striue after the most excellent gifts, saith the Apostle, and when they haue it not, it is their owne fault:
We must strive After the most excellent Gifts, Says the Apostle, and when they have it not, it is their own fault:
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Euery Beleeuer must labour for it, and when they come short of this height of perswasion, they must know that they come short of that high straine that God would haue them come to,
Every Believer must labour for it, and when they come short of this height of persuasion, they must know that they come short of that high strain that God would have them come to,
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and they must say with the man in the Gospell, Marke 9.24. I beleeue, Lord helpe my vnbeliefe :
and they must say with the man in the Gospel, Mark 9.24. I believe, Lord help my unbelief:
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And so farre as we come short of this full and confident perswasion, so farre our beliefe is tainted with vnbeliefe,
And so Far as we come short of this full and confident persuasion, so Far our belief is tainted with unbelief,
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and yet this doth not vtterly ouerthrow our faith, but it doth much disparage it,
and yet this does not utterly overthrow our faith, but it does much disparage it,
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for all this our faith is a true faith, and we shall be saued by it.
for all this our faith is a true faith, and we shall be saved by it.
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So that the Doctrine stands firme, that wee may, and ought to haue this certaine and confident perswasion, &c. The second limit is concerning one and the same particular Beleeuer, hee must not alwaies thinke to haue this confident perswasion alike;
So that the Doctrine Stands firm, that we may, and ought to have this certain and confident persuasion, etc. The second limit is Concerning one and the same particular Believer, he must not always think to have this confident persuasion alike;
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the strongest faith is sometimes abated to much weakenesse:
the Strongest faith is sometime abated to much weakness:
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There was a time when Iob said, that though God did kill him, yet would hee trust in him, Iob 13.15.
There was a time when Job said, that though God did kill him, yet would he trust in him, Job 13.15.
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And there was a time againe when the same Iob said, Oh that I might haue my desire, that is, that God would destroy mee, &c. Iob 6.8.9.
And there was a time again when the same Job said, O that I might have my desire, that is, that God would destroy me, etc. Job 6.8.9.
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Here is a great difference betwixt Iob and Iob, betwixt Iob in the strength of his faith,
Here is a great difference betwixt Job and Job, betwixt Job in the strength of his faith,
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and Iob in the weakenesse of his faith, yet still he had true faith:
and Job in the weakness of his faith, yet still he had true faith:
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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 ;
There was a time when David said, Psalm 23.4. Though I should walk through the valley of the shadow of death, I would Fear none evil;
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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 there was a time when the same David said, Psalm 31.22. that he was cast out of God's sighed, Here is a great difference betwixt David in the strength of his faith,
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and Dav•d in the weakenesse of his faith:
and Dav•d in the weakness of his faith:
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And so it is with Gods Children, there is a great difference of perswasion in one and the same Beleeuer at sundry times;
And so it is with God's Children, there is a great difference of persuasion in one and the same Believer At sundry times;
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sometimes they sinne, and that weakens their faith; sometimes they are grieuously tempted, and that weakens their faith;
sometime they sin, and that weakens their faith; sometime they Are grievously tempted, and that weakens their faith;
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somet•mes God withdrawes his spirit, and that weakens their faith;
somet•mes God withdraws his Spirit, and that weakens their faith;
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and sometimes they are negligent in the meanes, & that weakens their faith, yet still in the true beleeuer there is faith,
and sometime they Are negligent in the means, & that weakens their faith, yet still in the true believer there is faith,
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& true faith, though a weake faith:
& true faith, though a weak faith:
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and when he is in such weakenesse, he grieues, and mournes, and goes to God by prayer,
and when he is in such weakness, he grieves, and mourns, and Goes to God by prayer,
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and by all means striues against it. So we see that Gods Children may and ought to haue this confident perswasion.
and by all means strives against it. So we see that God's Children may and ought to have this confident persuasion.
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Now wee come to the Proofes of the Doctrine. Heb. 10.22. Let vs draw neere with a true heart in assurance of faith: Now we come to the Proofs of the Doctrine. Hebrew 10.22. Let us draw near with a true heart in assurance of faith:
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The Apostle stirres vp himselfe, and all true Beleeuers to draw neere to God in prayer,
The Apostle stirs up himself, and all true Believers to draw near to God in prayer,
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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;
and other holy exercises, and when they do draw near, he enjoins them to bring these two special graces with them to manage these duties withal: First, a true heart;
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take heed we come not as Hypocrites with their lips onely, but with a true heart:
take heed we come not as Hypocrites with their lips only, but with a true heart:
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Secondly, with full assurance, with full confidence and repose, and resting on the mercy and promises of God.
Secondly, with full assurance, with full confidence and repose, and resting on the mercy and promises of God.
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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,
The manner of the phrase is effectual, the word signifies in the original, full sail, and it is a speech borrowed from a Ship At Sea, that is under Sail,
dt n1 pp-f dt n1 vbz j, dt n1 vvz p-acp dt n-jn, j n1, cc pn31 vbz dt n1 vvd p-acp dt n1 p-acp n1, cst vbz p-acp n1,
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and hath Winde and Tide, and all her Sailes spread, that goes a long snugge in her course towards her Port with full sayle;
and hath Wind and Tide, and all her Sails spread, that Goes a long snug in her course towards her Port with full sail;
cc vhz n1 cc n1, cc d po31 n2 vvn, cst vvz dt j j p-acp po31 n1 p-acp po31 n1 p-acp j n1;
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so should all true Beleeuers, when they come to God, and draw neere to him in prayer, hearing the word,
so should all true Believers, when they come to God, and draw near to him in prayer, hearing the word,
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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,
or receiving the Sacraments, we must hoist up all the Sails of our Faith, that we may be carried along in the performance thereof, in the strength and power of God's Spirit,
cc vvg dt n2, pns12 vmb vvi a-acp d dt n2 pp-f po12 n1, cst pns12 vmb vbi vvn a-acp p-acp dt n1 av, p-acp dt n1 cc n1 pp-f npg1 n1,
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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,
as with wind and tIED, and with full assurance, as with full Sail, evermore resting upon the promises and Mercies of God in Iesus christ,
c-acp p-acp n1 cc n1, cc p-acp j n1, c-acp p-acp j n1, av vvg p-acp dt n2 cc n2 pp-f np1 p-acp np1 np1,
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and being confidently perswaded of the loue of God to vs in him; and this the Apostle exhorts to in this place;
and being confidently persuaded of the love of God to us in him; and this the Apostle exhorts to in this place;
cc vbg av-j vvn pp-f dt n1 pp-f np1 p-acp pno12 p-acp pno31; cc d dt n1 vvz p-acp p-acp d n1;
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and therefore all Gods Children may & ought to attaine to it.
and Therefore all God's Children may & ought to attain to it.
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1 Iohn 3.2. We are now the Sonnes of God, but yet it is not manifest what wee shall hee, 1 John 3.2. We Are now the Sons of God, but yet it is not manifest what we shall he,
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and wee know that when he shall be made manifest, we shall be like him, for wee shall see him as hee is. and we know that when he shall be made manifest, we shall be like him, for we shall see him as he is.
cc pns12 vvb cst c-crq pns31 vmb vbi vvn j, pns12 vmb vbi av-j pno31, c-acp pns12 vmb vvi pno31 c-acp pns31 vbz.
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The persons there spoken of, are true beleeuers, their present state is a blessed estate, for they are the Sonnes of God.
The Persons there spoken of, Are true believers, their present state is a blessed estate, for they Are the Sons of God.
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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 ;
Yea, but what is their future estate? who knows what shall become of them hereafter? The world knows it not, it does not appear to them what we shall be;
uh, cc-acp q-crq vbz po32 j-jn n1? q-crq vvz r-crq vmb vvi pp-f pno32 av? dt n1 vvz pn31 xx, pn31 vdz xx vvi p-acp pno32 r-crq pns12 vmb vbi;
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haply they thinke that we may fall away from grace, and loose our adoption, and be seperate from God:
haply they think that we may fallen away from grace, and lose our adoption, and be separate from God:
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yea, but saith the Apostle, We know better then so, we know that when he shall appeare, we shall be made like vnto him:
yea, but Says the Apostle, We know better then so, we know that when he shall appear, we shall be made like unto him:
uh, cc-acp vvz dt n1, pns12 vvb av-jc cs av, pns12 vvb cst c-crq pns31 vmb vvi, pns12 vmb vbi vvn av-j p-acp pno31:
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we know not onely our present estate, but our future too:
we know not only our present estate, but our future too:
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we know we are now in a happy estate, in the state of saluation, for we are the Sons of God;
we know we Are now in a happy estate, in the state of salvation, for we Are the Sons of God;
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and though it appeare not to the world what we shall be, yet we know,
and though it appear not to the world what we shall be, yet we know,
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& are confidently perswaded, that as we are in the state of saluation now, so we shall continue firme in it, we shall so liue,
& Are confidently persuaded, that as we Are in the state of salvation now, so we shall continue firm in it, we shall so live,
cc vbr av-j vvn, cst c-acp pns12 vbr p-acp dt n1 pp-f n1 av, av pns12 vmb vvi j p-acp pn31, pns12 vmb av vvi,
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and so dye, and so rise againe at the last day; this we know, it is as sure as if it were done already;
and so die, and so rise again At the last day; this we know, it is as sure as if it were done already;
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When hee appeares, we shall be like vnto him. 1 Iohn 5.10.11. When he appears, we shall be like unto him. 1 John 5.10.11.
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Hee that beleeueth in that Sonne of God, hath the witnesse in himselfe, &c. What is this sauing truth which God doth witnesse,He that Believeth in that Son of God, hath the witness in himself, etc. What is this Saving truth which God does witness,
pns31 cst vvz p-acp cst n1 pp-f np1, vhz dt n1 p-acp px31, av q-crq vbz d vvg n1 r-crq np1 vdz vvi,
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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 which every believer must be persuaded of? It is this, That God hath given unto us Eternal life in his Son Iesus christ, which is the same in substance with that in the Doctrine, that we shall stand fast in the state of God's love to Eternal life.
cc r-crq d n1 vmb vbi vvn pp-f? pn31 vbz d, cst np1 vhz vvn p-acp pno12 j n1 p-acp po31 n1 np1 np1, r-crq vbz dt d p-acp n1 p-acp d p-acp dt n1, cst pns12 vmb vvi av-j p-acp dt n1 pp-f npg1 n1 p-acp j n1.
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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;
And what persuasion have the children of God Concerning this truth? A true and found persuasion, such as he hath good warrant for in himself, and in his own heart;
cc q-crq n1 vhb dt n2 pp-f np1 vvg d n1? dt j cc j n1, d c-acp pns31 vhz j n1 p-acp p-acp px31, cc p-acp po31 d n1;
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He hath the witnesse of it in himselfe: But what witnesse is this? It may faile:He hath the witness of it in himself: But what witness is this? It may fail:
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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:
No, it is not the witness of man, but of God himself, as verse 9.10. so that it is the witness of God in our hearts, and Therefore cannot deceive us:
uh-dx, pn31 vbz xx dt n1 pp-f n1, cc-acp pp-f np1 px31, p-acp n1 crd. av cst pn31 vbz dt n1 pp-f np1 p-acp po12 n2, cc av vmbx vvi pno12:
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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 :
See then if it be not a confident persuasion; If we have it not, Says the Apostle, we make God a liar. Rom. 4.21. being Fully assured, that he that had promised, was able to do it:
vvb av cs pn31 vbb xx dt j n1; cs pns12 vhb pn31 xx, vvz dt n1, pns12 vvb np1 dt n1. np1 crd. vbg av-j vvn, cst pns31 cst vhd vvn, vbds j pc-acp vdi pn31:
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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:
Here Abrahams faith is Set before us, as a pattern for all true believers, and the strength of his faith is commended unto us, by these two particulars, each directly touching the point in hand, one in the 20. verse, that he was strong in faith & doubted not:
av npg1 n1 vbz vvn p-acp pno12, c-acp dt n1 p-acp d j n2, cc dt n1 pp-f po31 n1 vbz vvn p-acp pno12, p-acp d crd n2-j, d av-j vvg dt n1 p-acp n1, pi p-acp dt crd n1, cst pns31 vbds j p-acp n1 cc vvd xx:
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if he was so perswaded as he doubted not, it was a confident perswasion:
if he was so persuaded as he doubted not, it was a confident persuasion:
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the other in the 21. verse, that hee was fully assured, that God which had promised, was able to doe it ;
the other in the 21. verse, that he was Fully assured, that God which had promised, was able to do it;
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there was the height of a confident perswasion;
there was the height of a confident persuasion;
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this was Abrahams faith, and that faith which he was iustified by, verse 22. And lest any man should, It was Abrahams faith indeed,
this was Abrahams faith, and that faith which he was justified by, verse 22. And lest any man should, It was Abrahams faith indeed,
d vbds npg1 n1, cc d n1 r-crq pns31 vbds vvn p-acp, n1 crd cc cs d n1 vmd, pn31 vbds npg1 n1 av,
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but that is too high a strain for vs to aime at;
but that is too high a strain for us to aim At;
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No, saith the Apostle, in the 23. and 24. verses, It is not written for him onely, but for vs also ;
No, Says the Apostle, in the 23. and 24. Verses, It is not written for him only, but for us also;
uh-dx, vvz dt n1, p-acp dt crd cc crd n2, pn31 vbz xx vvn p-acp pno31 av-j, cc-acp p-acp pno12 av;
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where the Apostle imposeth the same dutie on vs, that we also ought to bee strong in faith,
where the Apostle Imposes the same duty on us, that we also ought to be strong in faith,
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and not doubt of the promises of God, but be fully assured, that they shall be performed and made good vnto vs;
and not doubt of the promises of God, but be Fully assured, that they shall be performed and made good unto us;
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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.
and this is to walk in the steps of the faith of our Father Abraham, verse 12. And those Are good children that follow so good a Father.
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The Reasons of the point are these: First, the giuing & the receiuing of the Spirit begets this perswasion:
The Reasons of the point Are these: First, the giving & the receiving of the Spirit begets this persuasion:
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Secondly, the voyce of the Spirit in vs confirmes it: Thirdly, the nature of faith requires it:
Secondly, the voice of the Spirit in us confirms it: Thirdly, the nature of faith requires it:
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Fourthly, the fruits of the Spirit, and of faith approue it: Lastly, the truth of Gods promises ratifie it, and establish it.
Fourthly, the fruits of the Spirit, and of faith approve it: Lastly, the truth of God's promises ratify it, and establish it.
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First, the giuing and receiuing of the Spirit begets this perswasion;
First, the giving and receiving of the Spirit begets this persuasion;
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for in our conuersion to God, (marke these things well, blessed is hee that heares,
for in our conversion to God, (mark these things well, blessed is he that hears,
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and hath his part in them) I say in our true Conuersion to God, there is the Spirit giuen and receiued;
and hath his part in them) I say in our true Conversion to God, there is the Spirit given and received;
cc vhz po31 n1 p-acp pno32) pns11 vvb p-acp po12 j n1 p-acp np1, pc-acp vbz dt n1 vvn cc vvn;
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God giues his Spirit, Man receiues it in the Act of Conuersion; GOD neuer conuerts any man, but he giues him his Spirit;
God gives his Spirit, Man receives it in the Act of Conversion; GOD never converts any man, but he gives him his Spirit;
np1 vvz po31 n1, n1 vvz pn31 p-acp dt n1 pp-f n1; np1 av-x vvz d n1, cc-acp pns31 vvz pno31 po31 n1;
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neither is there any man euer conuerted but he receiues the Spirit;
neither is there any man ever converted but he receives the Spirit;
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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 this giving and receiving of the Spirit, begets this confident persuasion, that surely God will be his God for ever, 1 John 4.13. Hereby, we know that we dwell in him,
cc d vvg cc vvg pp-f dt n1, vvz d j n1, cst av-j np1 vmb vbi po31 n1 c-acp av, crd np1 crd. av, pns12 vvb cst pns12 vvb p-acp pno31,
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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;and he in us, Because he hath given us of his Spirit: Hence it is that this Spirit thus given is called an earnest, Ephesians 1.13.14. It is a significant comparison and most pregnant to our purpose;
cc pns31 p-acp pno12, c-acp pns31 vhz vvn pno12 pp-f po31 n1: av pn31 vbz cst d n1 av vvn vbz vvn dt n1, np1 crd. pn31 vbz dt j n1 cc av-ds j p-acp po12 n1;
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An earnest we know is something giuen in hand at the making vp of a bargaine, the buyer giues it, the seller receiues it,
an earnest we know is something given in hand At the making up of a bargain, the buyer gives it, the seller receives it,
dt n1 pns12 vvb vbz pi vvn p-acp n1 p-acp dt vvg a-acp pp-f dt n1, dt n1 vvz pn31, dt n1 vvz pn31,
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and thereby both parties are bound to the full performance of the bargaine:
and thereby both parties Are bound to the full performance of the bargain:
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so it is betwixt God and our poore Soules in our conuersion, God bargaines & couenants with vs to be our God,
so it is betwixt God and our poor Souls in our conversion, God bargains & Covenants with us to be our God,
av pn31 vbz p-acp np1 cc po12 j n2 p-acp po12 n1, np1 n2 cc n2 p-acp pno12 pc-acp vbi po12 n1,
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and to make vs his children, and heires of saluation; he giues vs an earnest, and we receiue it;
and to make us his children, and Heirs of salvation; he gives us an earnest, and we receive it;
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what is that? His Spirit to assure vs that as he hath begun, so he will go on with vs,
what is that? His Spirit to assure us that as he hath begun, so he will go on with us,
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and that his Couenant shall neuer be broken; and wee receiue it vpon the same condition.
and that his Covenant shall never be broken; and we receive it upon the same condition.
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If but a man giue vs an earnest, if he be an honest man, wee are perswaded he will go on with his bargaine;
If but a man give us an earnest, if he be an honest man, we Are persuaded he will go on with his bargain;
cs p-acp dt n1 vvb pno12 dt n1, cs pns31 vbb dt j n1, pns12 vbr vvn pns31 vmb vvi a-acp p-acp po31 n1;
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much more will God, if he giue vs an earnest, wee may be confidently perswaded that he will not breake with vs:
much more will God, if he give us an earnest, we may be confidently persuaded that he will not break with us:
av-d av-dc vmb np1, cs pns31 vvb pno12 dt n1, pns12 vmb vbi av-j vvn cst pns31 vmb xx vvi p-acp pno12:
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If God should giue but a small earnest, but a penny, we would beleeue that he would performe with vs;
If God should give but a small earnest, but a penny, we would believe that he would perform with us;
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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:
but he gives us his own Spirit, as great an earnest as himself (in Reverence be it spoken to his great Majesty) and Therefore he will surely go on with us:
cc-acp pns31 vvz pno12 po31 d n1, c-acp j dt n1 p-acp px31 (p-acp n1 vbi pn31 vvn p-acp po31 j n1) cc av pns31 vmb av-j vvi a-acp p-acp pno12:
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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;
he gives us his Spirit to assure us, that he will not fail us, and Therefore we may confidently be persuaded of it, that he will perform his word to us;
pns31 vvz pno12 po31 n1 pc-acp vvi pno12, cst pns31 vmb xx vvi pno12, cc av pns12 vmb av-j vbi vvn pp-f pn31, cst pns31 vmb vvi po31 n1 p-acp pno12;
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and he giues vs this earnest nor in our hands, for haply we might loose it then:
and he gives us this earnest nor in our hands, for haply we might lose it then:
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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,
but in our hearts, and there it rests as a Seal, to seal us up to God for ever and ever, 2 Cor. 1.22. Who hath also sealed us,
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and giuen the earnest of his Spirit into our hearts. Wee vse to cal this earnest giuen and receiued, a Gods penny ;and given the earnest of his Spirit into our hearts. we use to call this earnest given and received, a God's penny;
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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.
Here is a God's penny indeed, the best God's penny that ever we took, & given us upon the greatest and best match that ever we made, to assure us & Certainly persuade us that God will perform his Covenant to us
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Secondly, the voyce of the Spirit in vs, confirmes it, for vpon our true conuersion,
Secondly, the voice of the Spirit in us, confirms it, for upon our true conversion,
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as we receiue this Spirit, so our Spirit growes into a blessed familiarity with Gods Spirit,
as we receive this Spirit, so our Spirit grows into a blessed familiarity with God's Spirit,
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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:
and in this familiarity, God's Spirit acquaints our spirits with many heavenly truths, and among other, the Spirit tells us in plain terms, that we Are in the number of those that shall be saved:
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thou poore sinfull soule art in truth the child of God.
thou poor sinful soul art in truth the child of God.
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Rom. 8.16. The same spirit beareth witnes to our spirits, that we are the children of God ;Rom. 8.16. The same Spirit bears witness to our spirits, that we Are the children of God;
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there is a liuely voyce in the hearts of all Gods true children, wherby the Spirit tels them plainly so.
there is a lively voice in the hearts of all God's true children, whereby the Spirit tells them plainly so.
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The Apostle in the 1 Cor. 2.10. to the 16. reasons the case plainely.
The Apostle in the 1 Cor. 2.10. to the 16. Reasons the case plainly.
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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:
This is a secret might Some say ▪ Yea, but Says the Apostle, God hath revealed them to us by his Spirit, etc. But it is hid in God's mind:
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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 ;we know the mind of God, Says the Apostle, verse 16. But how do we know God's mind? why, God hath revealed it to us by his Spirit, verse 10. And in the 12. verse, the Apostle Says, that he hath given us the Spirit that is of God, that we might know the things that Are of God;
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he hath giuen vs his Spirit to this end, to confirme and seale vnto vs that wee are appointed vnto life.
he hath given us his Spirit to this end, to confirm and seal unto us that we Are appointed unto life.
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Thirdly, the nature of faith requires it: Faith requires a confident perswasion;
Thirdly, the nature of faith requires it: Faith requires a confident persuasion;
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how else can we say, I beleeue in God? and doubting is opposite to faith; Iames 1.16. Aske in faith, and wauer not:
how Else can we say, I believe in God? and doubting is opposite to faith; James 1.16. Ask in faith, and waver not:
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Doubting is opposite to faith, as darknes is to light, they cannot stand together but with strife and contradiction one against another -
Doubting is opposite to faith, as darkness is to Light, they cannot stand together but with strife and contradiction one against Another -
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Fourthly, the fruits of the Spirit, and of faith approue it;
Fourthly, the fruits of the Spirit, and of faith approve it;
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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 ;
what Are the fruits of the Spirit? why, the commandments of God, 2 Pet. 1.10. If ye do these things you shall never fallen;
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God giues his word for it;
God gives his word for it;
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hereby we are sure (saith the Apostle 1 Iohn 2.3.) that we know him,
hereby we Are sure (Says the Apostle 1 John 2.3.) that we know him,
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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 we keep his commandments, and 1 John 3.14. we know that we Are translated from death to life, Because we love the Brothers;
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If I loue my Brother truely for Christs sake, I am sure that I am translated from death to life,
If I love my Brother truly for Christ sake, I am sure that I am translated from death to life,
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as sure as I know it to be day by the light.
as sure as I know it to be day by the Light.
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Lastly, the truth of Gods promises ratifie and establish it, for as this makes our state sure in it selfe,
Lastly, the truth of God's promises ratify and establish it, for as this makes our state sure in it self,
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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,
so also it makes it sure to us, Hebrew 10.23. He is faithful that hath promised, and Therefore let us draw near unto him with full assurance,
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and hold fast the profession of our hope without wauering, this will carry vs out through thicke and thinne.
and hold fast the profession of our hope without wavering, this will carry us out through thick and thin.
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The first Vse is matter of Confutation, it serues to confute Popish doubting;
The First Use is matter of Confutation, it serves to confute Popish doubting;
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I will insist specially vpon that, because it is true that there is doubtings, sometimes, in the dearest of Gods children,
I will insist specially upon that, Because it is true that there is doubtings, sometime, in the dearest of God's children,
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but they acknowledge and confesse them to be sins and infirmities, and striue against them ▪ and repent of them:
but they acknowledge and confess them to be Sins and infirmities, and strive against them ▪ and Repent of them:
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But Popish doubting is maintained, and they cherish men in it, and they condemne an vndoubting faith to bee grosse presumption:
But Popish doubting is maintained, and they cherish men in it, and they condemn an undoubting faith to be gross presumption:
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Alasse, all our doubting is of our selues, and not of God; and confident perswasion is of God, and not of vs;
Alas, all our doubting is of our selves, and not of God; and confident persuasion is of God, and not of us;
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and shall doubting be called good Religion, and assurance condemned to bee presumption? This is a grosse iudgement, and a damnable censure:
and shall doubting be called good Religion, and assurance condemned to be presumption? This is a gross judgement, and a damnable censure:
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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:
But it is strange that ever the Papists should doubt of their salvation, seeing they pretend that they have the Law and the Gospel for them too:
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The Law saith, Doe this and liue ;
The Law Says, Do this and live;
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and they pretend to performe perfect obedience to the Law, and yet they doubt whether they shall liue.
and they pretend to perform perfect Obedience to the Law, and yet they doubt whither they shall live.
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The Gospell saith, Beleeue this and thou shalt be saued ; and they say they are onely the true beleeuers;
The Gospel Says, Believe this and thou shalt be saved; and they say they Are only the true believers;
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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,
Have they both the Law and the Gospel to assure them, and yet do they doubt whither they shall be saved? If the Law assure them not of salvation,
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yet the Gospell might, at least both together should not faile them: But all things well considered, it is no maruell;
yet the Gospel might, At least both together should not fail them: But all things well considered, it is no marvel;
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seeing they ioyne their merits with Christs, it is iust with God to deny them the greatest comfort in the world,
seeing they join their merits with Christ, it is just with God to deny them the greatest Comfort in the world,
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namely, this full assurance by the merits of Christ:
namely, this full assurance by the merits of christ:
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And seeing they will be iustified by their owne workes, no maruell though their iustification faile them, seeing their workes faile them.
And seeing they will be justified by their own works, no marvel though their justification fail them, seeing their works fail them.
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But let vs see the euill of this their Doctrine; But let us see the evil of this their Doctrine;
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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,
hereby they impeach God's truth, and call all his promises into question, and deny one of the chiefest privileges in the world to God's children,
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and bereaue them of their best comfort, and hereby they dishearten Gods children, and dampe them in the course of grace,
and bereave them of their best Comfort, and hereby they dishearten God's children, and damp them in the course of grace,
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and many other euills follow hereupon. I will insist onely vpon these:
and many other evils follow hereupon. I will insist only upon these:
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First, If I must doubt of my saluation, then my loue cannot be so intire to God as it ought;
First, If I must doubt of my salvation, then my love cannot be so entire to God as it ought;
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How can I loue God so heartily, when I doubt whether he loues me or no? But if I know that God loues mee;
How can I love God so heartily, when I doubt whither he loves me or no? But if I know that God loves me;
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If I be confident in that, then am I carried with the strength of my loue to him againe, 1 Iohn 4.10. Hereby is loue, not that we loued God,
If I be confident in that, then am I carried with the strength of my love to him again, 1 John 4.10. Hereby is love, not that we loved God,
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but that he loued vs. Secondly, our prayers will be but faint prayers, I shall pray but faintly,but that he loved us Secondly, our Prayers will be but faint Prayers, I shall pray but faintly,
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if I doubt whether God will heare me or no. Iames 1.6.7. Aske in faith and wauer not, neither let that man thinke that hee shall receiue any thing of the Lord. Marke 11.24. Whatsoeuer you desire when you pray, beleeue that you shall haue it, and it shall be done vnto you.
if I doubt whither God will hear me or not. James 1.6.7. Ask in faith and waver not, neither let that man think that he shall receive any thing of the Lord. Mark 11.24. Whatsoever you desire when you pray, believe that you shall have it, and it shall be done unto you.
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If we beleeue that God will heare vs, this makes vs to pray earnestly; but if we come wauering and doubting, we shall haue little heart to pray;
If we believe that God will hear us, this makes us to pray earnestly; but if we come wavering and doubting, we shall have little heart to pray;
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nay, wee shall not receiue, (saith the Apostle Iames. ) Thirdly, our spirituall fight must needs be vncomfortable;
nay, we shall not receive, (Says the Apostle James) Thirdly, our spiritual fight must needs be uncomfortable;
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we shall hardly endure and stand out the combate, if we doubt of the victory;
we shall hardly endure and stand out the combat, if we doubt of the victory;
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but if once we know that we shall ouercome, that will make vs to fight to the knees in blood.
but if once we know that we shall overcome, that will make us to fight to the knees in blood.
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In the 7. of Iudges, Gideon was fearefull at the first to fight against the Midianites ;
In the 7. of Judges, gideon was fearful At the First to fight against the midianites;
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but when God had promised him the victory, then verse 15. he saith to the people;
but when God had promised him the victory, then verse 15. he Says to the people;
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Vp, for the Lord hath deliuered into your hands, the hoast of Midian ; and so it is with vs in our spirituall fight;Up, for the Lord hath Delivered into your hands, the host of Midian; and so it is with us in our spiritual fight;
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If we beleeue that we shall ouercome, we will vp and fight manfully against all our spirituall enemies.
If we believe that we shall overcome, we will up and fight manfully against all our spiritual enemies.
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Fourthly, our peace of conscience will be vnsetled:
Fourthly, our peace of conscience will be unsettled:
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What setled peace can there be of doubtings? Againe, our hope cannot be a liuely hope,
What settled peace can there be of doubtings? Again, our hope cannot be a lively hope,
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if we doubt of our saluation. 1 Thess. 5.8.9. Put on the Brest-plate of faith and loue, and the hope of saluation for an Helmet;
if we doubt of our salvation. 1 Thess 5.8.9. Put on the Breastplate of faith and love, and the hope of salvation for an Helmet;
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for God hath not appointed vs vnto wrath, but to obtaine saluation by the meanes of our Lord Iesus Christ. for God hath not appointed us unto wrath, but to obtain salvation by the means of our Lord Iesus christ.
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If wee doubted whether God had appointed vs vnto wrath, and not to saluation, we should haue little comfort to put on hope of saluation for an helmet:
If we doubted whither God had appointed us unto wrath, and not to salvation, we should have little Comfort to put on hope of salvation for an helmet:
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but if we be perswaded of our saluation, then wee would put it on with good comfort.
but if we be persuaded of our salvation, then we would put it on with good Comfort.
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Againe, our patience will be heartlesse, when wee haue no certainety of a Crowne. Iames 1.12. Blessed is the man that endureth temptation, for when he is tryed he shall receiue the Crowne of life ;
Again, our patience will be heartless, when we have no certainty of a Crown. James 1.12. Blessed is the man that Endureth temptation, for when he is tried he shall receive the Crown of life;
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If once we beleeue that we shall receiue the Crowne of life, we will endure all tryals patiently.
If once we believe that we shall receive the Crown of life, we will endure all trials patiently.
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Again, our repentance wil be but an hourly repentance, if we haue not a good perswasion to find mercy, Mar. 1.13. Repent, and beleeue the Gospell.
Again, our Repentance will be but an hourly Repentance, if we have not a good persuasion to find mercy, Mar. 1.13. repent, and believe the Gospel.
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We must beleeue the Gospell else we cannot repent. Lastly, faith mixt with feares and doubtings, is but a small and a little faith.
We must believe the Gospel Else we cannot Repent. Lastly, faith mixed with fears and doubtings, is but a small and a little faith.
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Math. 8.26. Why are yee fearefull O yee of little faith? And so in the whole course of grace, all the duties of Gods seruice will be much dampt in vs,Math. 8.26. Why Are ye fearful Oh ye of little faith? And so in the Whole course of grace, all the duties of God's service will be much dampt in us,
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if we goe not along with this full Sayle, this full perswasion:
if we go not along with this full Sail, this full persuasion:
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Yea, but say the Papists, where doe you finde in any place in all the Scripture, that it is written that euery particular man by name shall be saued? Is there any among you named in the Scripture? If it be not written there,
Yea, but say the Papists, where do you find in any place in all the Scripture, that it is written that every particular man by name shall be saved? Is there any among you nam in the Scripture? If it be not written there,
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how can it be beleeued? I answere, we haue as good cause to beleeue, as if our names were set downe in Scripture:
how can it be believed? I answer, we have as good cause to believe, as if our names were Set down in Scripture:
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God hath made his promises vpon such and such quallifications;
God hath made his promises upon such and such qualifications;
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if I then finde these in my selfe, I may build vpon Gods promises, that they are made to me:
if I then find these in my self, I may built upon God's promises, that they Are made to me:
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As if the King should proclaime, that a•l his true-hearted Subiects should haue such and such fauours;
As if the King should proclaim, that a•l his truehearted Subjects should have such and such favours;
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why, if I finde I haue a true heart to the King, I may conclude, that I am there meant,
why, if I find I have a true heart to the King, I may conclude, that I am there meant,
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as well as if I were there named; and so it is betwixt God and vs;
as well as if I were there nam; and so it is betwixt God and us;
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God saith in his word, that whosoeuer beleeues and repents, shall be surely saued;
God Says in his word, that whosoever believes and repents, shall be surely saved;
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then say I, I beleeue and repent, in my poore measure, therefore I conclude that I shal be saued.
then say I, I believe and Repent, in my poor measure, Therefore I conclude that I shall be saved.
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For the first Proposition, the aduersaries agree with vs, that whosoeuer beleeues and repents shall be saued:
For the First Proposition, the Adversaries agree with us, that whosoever believes and repents shall be saved:
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but to the second they say, how doe you know that you beleeue and repent? I answere, faith is an act,
but to the second they say, how do you know that you believe and Repent? I answer, faith is an act,
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and therefore may be known of the beleeuer, as he that sees, doth know he sees,
and Therefore may be known of the believer, as he that sees, does know he sees,
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and he that heares, doth know he heares, &c. and is not our beliefe a matter of our vnderstanding,
and he that hears, does know he hears, etc. and is not our belief a matter of our understanding,
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as well as of our will? Therefore euery one that beleeues, knowes that he doth beleeue;
as well as of our will? Therefore every one that believes, knows that he does believe;
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it is a very vntoward faith that is without knowledge of it, and he a goodly beleeuer, that knowes not whether he beleeues or no.
it is a very untoward faith that is without knowledge of it, and he a goodly believer, that knows not whither he believes or no.
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Math. 9.28. Iesus asketh the blinde men, beleeue ye that I am able to doe this? and they said vnto him, yea Lord: Math. 9.28. Iesus asks the blind men, believe you that I am able to do this? and they said unto him, yea Lord:
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and so Ioh. 9.35.38. he asked the blinde man whom he had cured, Dost thou beleeue in the Sonne of God? Verse 38. He said, Lord I beleeue:
and so John 9.35.38. he asked the blind man whom he had cured, Dost thou believe in the Son of God? Verse 38. He said, Lord I believe:
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Euery true beleeuer knowes, and can truely say he doth beleeue.
Every true believer knows, and can truly say he does believe.
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Againe, we may know we haue faith, by the proper effects of faith, which is a godly life.
Again, we may know we have faith, by the proper effects of faith, which is a godly life.
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Lastly, we may know it by the Spirit bearing witnesse to our Spirits, Rom. 8.16. And there cannot but be certainty of faith, where there is the sence of faith by the Spirit.
Lastly, we may know it by the Spirit bearing witness to our Spirits, Rom. 8.16. And there cannot but be certainty of faith, where there is the sense of faith by the Spirit.
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The second Vse is for reproofe of some amongst vs, that mince this matter of assurance:
The second Use is for reproof of Some among us, that mince this matter of assurance:
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We hope well say they, that we shall be saued, but we are not sure of it:
We hope well say they, that we shall be saved, but we Are not sure of it:
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Doe you hope well? It is fit you should, and if your hope be a true hope, it will neuer make you ashamed:
Do you hope well? It is fit you should, and if your hope be a true hope, it will never make you ashamed:
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But let vs examine it, doe you hope to be saued without ground, or vpon some good ground? If without ground,
But let us examine it, do you hope to be saved without ground, or upon Some good ground? If without ground,
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then it is a vaine and foolish hope that will deceiue thee;
then it is a vain and foolish hope that will deceive thee;
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if vpon good ground, then know that there is no true ground for hope but faith;
if upon good ground, then know that there is no true ground for hope but faith;
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Faith is the ground of things hoped for, Heb. 11.1. and therefore if we hope to be saued, we beleeue we shall be saued, for true hope is as certaine as faith, Heb. 6.9. Faith is the ground of things hoped for, Hebrew 11.1. and Therefore if we hope to be saved, we believe we shall be saved, for true hope is as certain as faith, Hebrew 6.9.
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If we beleeue certainely, wee hope certainely; so much faith as we haue, so much hope we haue;
If we believe Certainly, we hope Certainly; so much faith as we have, so much hope we have;
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and so much hope as wee haue, so much faith we haue; and therefore labour to know the ground of thy hope:
and so much hope as we have, so much faith we have; and Therefore labour to know the ground of thy hope:
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Why dost thou hope thou shalt be saued? why, because thou beleeuest thou shalt be saued.
Why dost thou hope thou shalt be saved? why, Because thou Believest thou shalt be saved.
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The last Vse is to teach euery one of vs to labour for this confidence, it is worth our labour, it is the sweetest comfort that euer we can haue, liuing or dying, to know certainly that our sinnes are forgiuen vs in Christ,
The last Use is to teach every one of us to labour for this confidence, it is worth our labour, it is the Sweetest Comfort that ever we can have, living or dying, to know Certainly that our Sins Are forgiven us in christ,
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and that we are perfectly in the fauour of God, and haue true right and interest to heauen.
and that we Are perfectly in the favour of God, and have true right and Interest to heaven.
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We looke into our Euidences for our Lands, and make all sure for them, much more should we make sure for our estate in grace, and interest in heauen;
We look into our Evidences for our Lands, and make all sure for them, much more should we make sure for our estate in grace, and Interest in heaven;
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we had need of this comfort alwaies, specially in time of temptation, and at the houre of our death;
we had need of this Comfort always, specially in time of temptation, and At the hour of our death;
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and therefore let vs get it before we are sicke, it will be too late to get it then;
and Therefore let us get it before we Are sick, it will be too late to get it then;
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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.
many put it off to the last gasp, like the fiue foolish Virgins, that slipped the opportunity of getting Oil into their Lamps ▪ till it was too late.
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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;
And Therefore let us labour for it in time, if we once get this confident persuasion of God's love in christ Iesus, upon good grounds, we shall never wholly lose it;
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It may be quelled and lost in sence, in thy extremity, but it shall neuer dye in vs,
It may be quelled and lost in sense, in thy extremity, but it shall never die in us,
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but it shall comfort our hearts when we haue not the sence of it.
but it shall Comfort our hearts when we have not the sense of it.
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But how shall we get it, may some say? I answere, first by prayer, if we aske we shall haue ; But how shall we get it, may Some say? I answer, First by prayer, if we ask we shall have;
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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:
so did the Apostles, Lycia 17.5. they prayed, Lord increase our faith, and so did David, Psalm 35.3. Say unto my soul, thou art my salvation:
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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,
Secondly, we must get it by hearing and obeying the word of God, 1 John 5.13. These things have I written unto you that believe in the name of the Son of God, that you may know that you have Eternal life,
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and that yee may beleeue in the name of that Sonne of God ;and that ye may believe in the name of that Son of God;
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Labour to heare the word, and to know it, and to obey it, and then wee shall know that we haue eternall life;
Labour to hear the word, and to know it, and to obey it, and then we shall know that we have Eternal life;
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it was written for that very end and purpose, Ioh. 14.21. Thirdly, by the vse of the Sacraments;
it was written for that very end and purpose, John 14.21. Thirdly, by the use of the Sacraments;
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they are Seales to confirme this vnto vs:
they Are Seals to confirm this unto us:
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We haue heard of the inward Seale, Gods Spirit, these are outward Seales, Rom. 4.11. After he receiued the signe of Circumcision,
We have herd of the inward Seal, God's Spirit, these Are outward Seals, Rom. 4.11. After he received the Signen of Circumcision,
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as the Seale of the Righteousnesse of faith, &c. By the vse of the Sacraments we come to haue this confident perswasion:as the Seal of the Righteousness of faith, etc. By the use of the Sacraments we come to have this confident persuasion:
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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 ;
In Baptism the Minister Says, I baptise thee in the name of the Father, etc. some say, where is it said in particular, that I or thou shalt be saved? Yes, in Baptism, the Minister Says to me and to thee in particular, I Baptise thee;
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and God saith, I reeciue thee:
and God Says, I reeciue thee:
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So the Sacrament of the Lords Supper, that is a Seale to vs, and how? why, God hath annexed it to his word,
So the Sacrament of the lords Supper, that is a Seal to us, and how? why, God hath annexed it to his word,
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as a Seale to our soules, of the forgiuenesse of our sinnes;
as a Seal to our Souls, of the forgiveness of our Sins;
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and if we come with beleeuing hearts vnto it, then we eate Christs body, and drinke his bloud,
and if we come with believing hearts unto it, then we eat Christ body, and drink his blood,
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and so shall not dye eternally;
and so shall not die eternally;
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and there is also the particular app•ication of the Minister, eate thou, and drinke thou, in remembrance that his body was broken for thee, and his bloud shed for thee ;
and there is also the particular app•ication of the Minister, eat thou, and drink thou, in remembrance that his body was broken for thee, and his blood shed for thee;
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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.
and so by this means this confident persuasion is increased in us Fourthly, Another means is this, make much of the motions of God's Spirit, grieve not the holy Spirit, whereby you Are sealed, Ephesians 4.30.
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The Spirit workes this confident perswasion in vs, if we grieue this Spirit he will goe away,
The Spirit works this confident persuasion in us, if we grieve this Spirit he will go away,
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and withdraw the sence of this perswasion;
and withdraw the sense of this persuasion;
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If we haue but a little fruits of the Spirit, a little faith, &c. let vs make much of it,
If we have but a little fruits of the Spirit, a little faith, etc. let us make much of it,
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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:
and God will give us more, as christ said to Nathaniel, John 1.50. Because I said unto thee, I saw thee under the Fig tree, Believest thou? Thou shalt see greater things then these:
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So God saith to euery poore beleeuing soule;
So God Says to every poor believing soul;
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I giue thee but a glimpse of assurance now, but thou shalt see greater things then these. I give thee but a glimpse of assurance now, but thou shalt see greater things then these.
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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.
Fifty, Another means is to walk uprightly and constantly before God, Gen. 17.1.2. If we walk uprightly before God, he will be our God All-sufficient.
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Sixtly, another meanes to get this assurance is a serious meditation on the promises of God,
Sixty, Another means to get this assurance is a serious meditation on the promises of God,
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and an humble and sound application of them to thy selfe, Heb. 10.22.23. they shall stand though our faith be weake;
and an humble and found application of them to thy self, Hebrew 10.22.23. they shall stand though our faith be weak;
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if we haue our eyes surely fixt on them, it will comfort vs in all troubles. Psal. 119.50.
if we have our eyes surely fixed on them, it will Comfort us in all Troubles. Psalm 119.50.
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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,David Professes that God's promise was his Comfort in trouble, and that it did quicken him. Seauenthly, let us observe faithfully, the daily experiments of God's truth on Others, specially on thy self,
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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 that will help us greatly herein, Judges 13.23.22. Manoah said to his wife, We shall surely die, Because we have seen God, but his wife said, If the Lord will kill us, he would not have received a meat offering,
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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 a burned offering At our hands, neither would he have showed us all these things, etc. She observed and built upon God's former Mercies,
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and that workes a confident perswasion in her for the time to come.
and that works a confident persuasion in her for the time to come.
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So if we haue got some perswasion of the loue of God, though afterward we loose the sense of it,
So if we have god Some persuasion of the love of God, though afterwards we lose the sense of it,
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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,
yet let us say to our Souls, surely God would never have done all this for me, he would never have showed me the Way of Religion,
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and wrought some good perswasion in mee of his loue towards me, if euer he had purposed to destroy me.
and wrought Some good persuasion in me of his love towards me, if ever he had purposed to destroy me.
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Lastly, let vs try, and finde, and labour to be well acquainted with our vnion, which we haue with Christ,
Lastly, let us try, and find, and labour to be well acquainted with our Union, which we have with christ,
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for that will be an excellent meanes to worke this confident perswasion in vs;
for that will be an excellent means to work this confident persuasion in us;
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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,
therein is thy fullness of grace, and so the fullness of thy assurance, 2 Cor. 13.5. Prove your selves whither you Are in the faith, etc. The Apostle would have us to attain to this certainty of persuasion,
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and how? why, saith he, proue your selues, try your selues: of what? whether Christ be in you:
and how? why, Says he, prove your selves, try your selves: of what? whither christ be in you:
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Whether he liue in you by his grace, and by his Spirit;
Whither he live in you by his grace, and by his Spirit;
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whether by his death he mortifie your sinnes, and by his resurrection quicken you vp to newnesse of life;
whither by his death he mortify your Sins, and by his resurrection quicken you up to newness of life;
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if he do, then we may be fully assured that we shall neuer be cast off.
if he do, then we may be Fully assured that we shall never be cast off.
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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:
This point we must bring our selves to, for this will bring Comfort to us in our Sins, in our sickness, in our temptations, in all these if we look to our Union which we have with christ, we may have Comfort:
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God hath knit me to himselfe in Iesus Christ, and therefore I know that all these stormes shall end, and turne to my good.
God hath knit me to himself in Iesus christ, and Therefore I know that all these storms shall end, and turn to my good.
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And so in the want of any grace, this is our comfort, that we are knit vnto Christ,
And so in the want of any grace, this is our Comfort, that we Are knit unto christ,
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& al-sufficiency is in him, and of his fulnesse wee shall receiue grace for grace ;
& All-sufficiency is in him, and of his fullness we shall receive grace for grace;
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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;
Therefore let us labour to be well acquainted with this grace, our Union with christ. And let us make good use of this word now Delivered unto us, we know not what trials God hath in store for us;
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and therefore let vs labour by all these meanes for this confident perswasion of Gods loue to vs:
and Therefore let us labour by all these means for this confident persuasion of God's love to us:
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God giues vs his Sacrament to assure vs of it, and would haue vs be perswaded that he loues vs,
God gives us his Sacrament to assure us of it, and would have us be persuaded that he loves us,
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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 though we cannot attain to this persuasion in that strength that we should, why yet God is not captious, he will take all things At the best, walk before him and be upright,
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and hee will be our GOD all-sufficient. FINIS.
and he will be our GOD All-sufficient. FINIS.
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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 as God enabled vs in this present seruice, to reduce the whole Summe of these two Verses, to these seauen heads:
THE SEVENTH SERMON, Upon ROMAN 8. the two last Verses. For I am persuaded, that neither Death, nor life, etc. IN handling of these words, as you may Remember, we proceeded as God enabled us in this present service, to reduce the Whole Sum of these two Verses, to these seauen Heads:
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First, that there is a Communion betwixt God and the faithfull, so the word seperation doth presuppose:
First, that there is a Communion betwixt God and the faithful, so the word separation does presuppose:
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secondly, wee shewed the Bond of this Communion, the loue of God: thirdly, we shewed the ground both of this Communion, & of the Bond of it, and that is Iesus Christ:
secondly, we showed the Bound of this Communion, the love of God: Thirdly, we showed the ground both of this Communion, & of the Bound of it, and that is Iesus christ:
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Fourthly, we shewed the neere relation that there is betwixt Christ and those that beleeue in him, He is our Lord, saith the Apostle.
Fourthly, we showed the near Relation that there is betwixt christ and those that believe in him, He is our Lord, Says the Apostle.
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Fiftly, we shewed the certainty of the State of the faithfull in it selfe: that neuer any thing should seperate them from the loue of God:
Fifty, we showed the certainty of the State of the faithful in it self: that never any thing should separate them from the love of God:
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The sixt point (which we handled the last time) was the certainty of it in our owne hearts.
The sixt point (which we handled the last time) was the certainty of it in our own hearts.
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The seauenth and last point which now we are come to, is;
The Seventh and last point which now we Are come to, is;
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That the Apostle beares vp himselfe boldly vpon this assurance against all dangers and troubles, that euer did or could befall him.
That the Apostle bears up himself boldly upon this assurance against all dangers and Troubles, that ever did or could befall him.
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And this is the maine reach of the Apostles whole discourse; propounded here by way of reason, for I am sure ;
And this is the main reach of the Apostles Whole discourse; propounded Here by Way of reason, for I am sure;
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As if hee should say, I may boldly and safely insult ouer all those dangers mentioned in the 35. Verse:
As if he should say, I may boldly and safely insult over all those dangers mentioned in the 35. Verse:
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But why Paul art thou so bold? for I am sure (saith hee) that not onely those dangers there spoken of, shall euer seperate me from the loue of God ;
But why Paul art thou so bold? for I am sure (Says he) that not only those dangers there spoken of, shall ever separate me from the love of God;
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no, nor greater then they, nor the instruments of them, nor Abettors, nor Authors of them shall euer doe it;
no, nor greater then they, nor the Instruments of them, nor Abettors, nor Authors of them shall ever do it;
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Be it life, be it death, be it Angels or Principalities or Powers, &c. Not any of all these shall be euer able to seperate me from the loue of God: so farre off is it, that Tribulations,Be it life, be it death, be it Angels or Principalities or Powers, etc. Not any of all these shall be ever able to separate me from the love of God: so Far off is it, that Tribulations,
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or Persecutions, &c. shall seperate me, that none of these that are greater shall euer do it;
or Persecutions, etc. shall separate me, that none of these that Are greater shall ever do it;
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This is the iust connexion of these verses with the former, and in this consist the full waight and power of the Apostles Reason.
This is the just connexion of these Verses with the former, and in this consist the full weight and power of the Apostles Reason.
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Now concerning this seauenth and last point, here are two things to be considered:
Now Concerning this Seventh and last point, Here Are two things to be considered:
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First, we are here to consider of the dangers that the children of God are subiect vnto:
First, we Are Here to Consider of the dangers that the children of God Are Subject unto:
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Secondly, of the support and comfort they haue against these dangers; And both these we are to consider of (God willing) first in generall, then in particuler.
Secondly, of the support and Comfort they have against these dangers; And both these we Are to Consider of (God willing) First in general, then in particular.
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First, we will speake of the dangers and that in generall that Gods children are subiect to;
First, we will speak of the dangers and that in general that God's children Are Subject to;
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and then we will come to the support they haue in them.
and then we will come to the support they have in them.
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For first we must know what the dangers are, before wee can know the support and helpe we haue in them;
For First we must know what the dangers Are, before we can know the support and help we have in them;
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1745
we must first know the disease before we can know the remedy: and concerning the dangers in generall, take notice of these foure things;
we must First know the disease before we can know the remedy: and Concerning the dangers in general, take notice of these foure things;
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1746
First, the variety of them, they are not one but many, of diuers kinds, some dangers of life, some of death, dangers wrought by diuers meanes and instruments, some by Angels, some by Principalities, and Powers:
First, the variety of them, they Are not one but many, of diverse Kinds, Some dangers of life, Some of death, dangers wrought by diverse means and Instruments, Some by Angels, Some by Principalities, and Powers:
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1747
dangers at diuers times, some present, some to come, dangers from diuers places, some from the height aboue, some from the deph beneath ;
dangers At diverse times, Some present, Some to come, dangers from diverse places, Some from the height above, Some from the deph beneath;
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1748
here is the variety of them, for the Apostle speakes not idlely in any of these words.
Here is the variety of them, for the Apostle speaks not idly in any of these words.
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1749
Secondly, we must take notice of the compleatnesse and fulnesse of these dangers; they are not onely many and diuers, but euen all the dangers that may be,
Secondly, we must take notice of the completeness and fullness of these dangers; they Are not only many and diverse, but even all the dangers that may be,
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1750
for here is a sufficient and perfect reckoning vp of all sorts of dangers to the full;
for Here is a sufficient and perfect reckoning up of all sorts of dangers to the full;
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1751
there is not one danger that can euer be named or imagined, but it may fitly be reduced to one of these heads that the Apostle here names, either to life, or to death,
there is not one danger that can ever be nam or imagined, but it may fitly be reduced to one of these Heads that the Apostle Here names, either to life, or to death,
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1752
or to Angels, &c. And that the Apostle may be sure to comprehend all dangers, hee doth not onely name actuall dangers, such as doe ordinarily befall vs both of life & death,or to Angels, etc. And that the Apostle may be sure to comprehend all dangers, he does not only name actual dangers, such as do ordinarily befall us both of life & death,
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but possible dangers, to come as well as present, nay such dangers as in our ordinary apprehension, are impossible;
but possible dangers, to come as well as present, nay such dangers as in our ordinary apprehension, Are impossible;
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1754
from good Angels, which is hard to be conceiued how that may be.from good Angels, which is hard to be conceived how that may be.
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1755
Thirdly, we are to consider the crossenes & thwartnes of these dangers, propounded here in opposition one to another,
Thirdly, we Are to Consider the crossenes & thwartnes of these dangers, propounded Here in opposition one to Another,
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1756
and also in opposition each of them to our owne state and mind;
and also in opposition each of them to our own state and mind;
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1757
the Apostle makes our case herein to be like vnto Iudahs, Isa. 9.21. Manasses against Ephraim,
the Apostle makes our case herein to be like unto Judah's, Isaiah 9.21. Manasses against Ephraim,
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1758
and Ephraim against Manasses, and both of them against Iudah: and Ephraim against Manasses, and both of them against Iudah:
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1759
So it is with Gods children in their tryals, here is Death opposed to life, and life opposed to death, and both opposite to Gods children;
So it is with God's children in their trials, Here is Death opposed to life, and life opposed to death, and both opposite to God's children;
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1760
so here is good Angels opposed to bad, and bad Angels opposed to good: things present opposed to things to come;
so Here is good Angels opposed to bad, and bad Angels opposed to good: things present opposed to things to come;
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1761
and things to come opposed to things present; height opposed to depth, & depth to height ;and things to come opposed to things present; height opposed to depth, & depth to height;
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1762
& Gods children subiect to all these:
& God's children Subject to all these:
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1763
And this is the sting of our Crosses, that we are thus crossed, & thwarted in our affliction,
And this is the sting of our Crosses, that we Are thus crossed, & thwarted in our affliction,
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1764
as when we be pinched with pain on the right hand, we turne to the left to find ease;
as when we be pinched with pain on the right hand, we turn to the left to find ease;
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1765
& presently on the left hand we are pinched as much as before on the right,
& presently on the left hand we Are pinched as much as before on the right,
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1766
yet such is the present portion of Gods children.
yet such is the present portion of God's children.
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1767
The 4 & last point is, that the Apostle propounds these dangers to himself, & to the faithful, not as feares or shadowes,
The 4 & last point is, that the Apostle propounds these dangers to himself, & to the faithful, not as fears or shadows,
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1768
or imaginations, ( I fight not as one that beateth the aire, saith the Apostle) but as true & reall dangers, such as he doth acknowledge himselfe & all the faithfull exposed vnto,
or Imaginations, (I fight not as one that beats the air, Says the Apostle) but as true & real dangers, such as he does acknowledge himself & all the faithful exposed unto,
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1769
& lookes to be encountred first or last with such things indeede. The Doctrine that flowes naturally from this Scripture thus opened is this:
& looks to be encountered First or last with such things indeed. The Doctrine that flows naturally from this Scripture thus opened is this:
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1770
That Gods children must make their account, and set downe their rest vpon it, that they shall be assaulted here in this world, with all trials, That God's children must make their account, and Set down their rest upon it, that they shall be assaulted Here in this world, with all trials,
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1771
and dangers, and distresses, that euer possibly can befal them.
and dangers, and Distresses, that ever possibly can befall them.
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1772
This Doctrine is easie enough to be vnderstood, (for Gods children see the truth of it daily in others,
This Doctrine is easy enough to be understood, (for God's children see the truth of it daily in Others,
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1773
and feele it in their owne selues) but it is hardly digested:
and feel it in their own selves) but it is hardly digested:
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1774
It is a hard saying, who can beare it? Therefore that we may the better brooke it, let vs receiue it vpon these preparations.
It is a hard saying, who can bear it? Therefore that we may the better brook it, let us receive it upon these preparations.
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1775
First, wee must not think that all these dangers shall be heaped vpon euery one of Gods children in seuerall,
First, we must not think that all these dangers shall be heaped upon every one of God's children in several,
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1776
but they shall be distributed and parted amongst them all in common.
but they shall be distributed and parted among them all in Common.
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1777
All the afflictions of the faithfull are but one cup, and that Christ cals his Cup, Matth. 20.23. Yee shall drinke indeed of my Cuppe ;
All the afflictions of the faithful Are but one cup, and that christ calls his Cup, Matthew 20.23. Ye shall drink indeed of my Cup;
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1778
It is Christs Cup, and all the faithfull must drinke of it; Yee shall drinke, saith our Sauiour;
It is Christ Cup, and all the faithful must drink of it; Ye shall drink, Says our Saviour;
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1779
Euery one must haue his share, and so amongst them they must drinke it all vp.
Every one must have his share, and so among them they must drink it all up.
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1780
Now because none of vs knowes whether he shall drinke of the top of this Cup,
Now Because none of us knows whither he shall drink of the top of this Cup,
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1781
or of the middle, or of the bottome, till his turne come, therefore euery one of vs must Arme himselfe to drinke of any part of it, euery one is to make account that he is lyable to euery affliction.
or of the middle, or of the bottom, till his turn come, Therefore every one of us must Arm himself to drink of any part of it, every one is to make account that he is liable to every affliction.
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1782
The second preparation is this, we must not thinke that these afflictions shall befall all Gods children alike;
The second preparation is this, we must not think that these afflictions shall befall all God's children alike;
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1783
No, some must drinke deeper of it then others;
No, Some must drink Deeper of it then Others;
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1784
God hath some vnderlings amongst vs, children that are weake in faith, and yong in grace,
God hath Some underlings among us, children that Are weak in faith, and young in grace,
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1785
and they must haue a smaller measure of this Cup, an easier portion of these tryals:
and they must have a smaller measure of this Cup, an Easier portion of these trials:
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1786
Againe, God hath some standards amongst his children, that are strong in faith, Armour of proofe, throughly setled and stablished in grace;
Again, God hath Some standards among his children, that Are strong in faith, Armour of proof, thoroughly settled and established in grace;
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1787
and they shall haue a greater portion of this Cup:
and they shall have a greater portion of this Cup:
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1788
Such was Iob in his time, and such were Dauid and Ieremy, and Paul in their times;
Such was Job in his time, and such were David and Ieremy, and Paul in their times;
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1789
God raiseth vp many of these Worthies in euery time, and makes them vndergoe and ouercome a world of afflictions, to shame them that are fearefull and faint-hearted,
God Raiseth up many of these Worthies in every time, and makes them undergo and overcome a world of afflictions, to shame them that Are fearful and fainthearted,
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1790
and will not vndergoe any affliction;
and will not undergo any affliction;
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1791
And to beard all the enemies of God, be they men or Diuels, and to magnifie the Almighty power of a strong God, in a weake man:
And to beard all the enemies of God, be they men or Devils, and to magnify the Almighty power of a strong God, in a weak man:
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1792
Our heauenly Father is most wise and mercifull in measuring out his afflictions to vs;
Our heavenly Father is most wise and merciful in measuring out his afflictions to us;
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1793
the strongest shall be sure to haue as many as euer he can beare, (God giues him not his strength in vaine.) And the weakest shall be sure to haue no more then he can beare;
the Strongest shall be sure to have as many as ever he can bear, (God gives him not his strength in vain.) And the Weakest shall be sure to have no more then he can bear;
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1794
God cannot, nor will not, cast away any of his children by their afflictions, how weake soeuer they be.
God cannot, nor will not, cast away any of his children by their afflictions, how weak soever they be.
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1795
The third preparation is, that these afflictions that doe befall vs, shall not be powred vpon vs all at once,
The third preparation is, that these afflictions that do befall us, shall not be poured upon us all At once,
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1796
lest they ouerwhelme vs, and carry vs away as a whirlewinde into extasies and outrages, and despaire;
lest they overwhelm us, and carry us away as a whirlwind into ecstasies and outrages, and despair;
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1797
but they are tendred vnto vs by little and little, by degrees, now one, and then another,
but they Are tendered unto us by little and little, by Degrees, now one, and then Another,
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1798
as wee shall bee best able with comfort to beare them:
as we shall be best able with Comfort to bear them:
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1799
The Lord when he layes affliction vpon vs, he giues vs certain respites and breathing spaces betwixt our afflictions;
The Lord when he lays affliction upon us, he gives us certain respites and breathing spaces betwixt our afflictions;
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1800
else the spirit of man would faile before him; and in these breathing times we recouer our spirits.
Else the Spirit of man would fail before him; and in these breathing times we recover our spirits.
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1801
Wee behold and consider the mercy and goodnesse of God, in preseruing and deliuering vs from our great afflictions,
we behold and Consider the mercy and Goodness of God, in preserving and delivering us from our great afflictions,
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1802
and wee get new hearts and courage to beare fresh assaults and afflictions. Lastly, we are to receiue this Doctrine vpon this preparation;
and we get new hearts and courage to bear fresh assaults and afflictions. Lastly, we Are to receive this Doctrine upon this preparation;
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1803
that in all our afflictions, we shall haue many comforts and helpes proportionably supplyed by God, whereby we shall be enabled both to vndergoe them,
that in all our afflictions, we shall have many comforts and helps proportionably supplied by God, whereby we shall be enabled both to undergo them,
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1804
and to ouercome them, Psalme 94.19. In the multitude of my thoughts or sorrowes in my heart, thy comforts haue reioyced my soule. Wee haue sorrowes indeed;
and to overcome them, Psalm 94.19. In the multitude of my thoughts or sorrows in my heart, thy comforts have rejoiced my soul. we have sorrows indeed;
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1805
yea, but we haue comforts as well as sorrowes; wee haue a multitude of sorrowes, yea, but we haue a multitude of comforts too:
yea, but we have comforts as well as sorrows; we have a multitude of sorrows, yea, but we have a multitude of comforts too:
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1806
Yea, and these sorrowes and comforts are so graciously tempered by the mercifull hand of God, that euen in the multitude of our sorrowes, thy mercies, oh Lord, haue reioyced our soules.
Yea, and these sorrows and comforts Are so graciously tempered by the merciful hand of God, that even in the multitude of our sorrows, thy Mercies, o Lord, have rejoiced our Souls.
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1807
And in the 1 Cor. 10.13. The Apostle saith that God is faithfull, and will not suffer vs to be tempted aboue our power,
And in the 1 Cor. 10.13. The Apostle Says that God is faithful, and will not suffer us to be tempted above our power,
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1808
but will giue an issue with the temptation. There are two things which God promiseth to all his children in all their afflictions:but will give an issue with the temptation. There Are two things which God promises to all his children in all their afflictions:
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1809
First, a faire tryall, and then a good issue; What can we desire any more? Yes;
First, a fair trial, and then a good issue; What can we desire any more? Yes;
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1810
wee shall haue more, we shall haue increase of righteousnesse and grace by them, Hebr. 12.11. It bringeth forth the quiet fruite of righteousnesse ;
we shall have more, we shall have increase of righteousness and grace by them, Hebrew 12.11. It brings forth the quiet fruit of righteousness;
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1811
Would we haue any more? yee shall haue more, saith God;
Would we have any more? ye shall have more, Says God;
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1812
As they bring you increase of grace, so they doe of glory hereafter, they shall be recompenced with euerlasting glory, 2 Cor. 4.17. Our light afflictions, which are but for a moment, causeth vnto vs a farre more excellent and eternall waight of glory.
As they bring you increase of grace, so they do of glory hereafter, they shall be recompensed with everlasting glory, 2 Cor. 4.17. Our Light afflictions, which Are but for a moment, Causes unto us a Far more excellent and Eternal weight of glory.
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1813
By these preparations I hope, ye are well prepared ▪ not only to heare and to vnderstand,
By these preparations I hope, you Are well prepared ▪ not only to hear and to understand,
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1814
but also to brooke and digest this Doctrine. Now we come to the proofes;
but also to brook and digest this Doctrine. Now we come to the proofs;
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1815
Mat. 16.24. If any man will follow me, let him forsake himselfe, and take vp his crosse, and follow me: Mathew 16.24. If any man will follow me, let him forsake himself, and take up his cross, and follow me:
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1816
If we will follow Christ, we must bid farewell to our own wils, & to our own ease,
If we will follow christ, we must bid farewell to our own wills, & to our own ease,
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1817
and to the sweet times that are past for the outward man; we must deny ourselues and we must take vp Christs Crosse:
and to the sweet times that Are passed for the outward man; we must deny ourselves and we must take up Christ Cross:
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1818
what Crosse? It is a daily Crosse, Luk. 9.23. a continuall succession of tryals & afflictions, that we are daily exercised withall:
what Cross? It is a daily Cross, Luk. 9.23. a continual succession of trials & afflictions, that we Are daily exercised withal:
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1819
And in the 14. Chapter of Luk. 26. Verse, our Sauiour enlargeth it with many particulars, If any man come to me,
And in the 14. Chapter of Luk. 26. Verse, our Saviour enlarges it with many particulars, If any man come to me,
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1820
and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his owne life also, he cannot be my disciple ;and hate not his father, and mother, and wife, and children, and brothers, and Sisters, yea, and his own life also, he cannot be my disciple;
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1821
Here are crosses of all sorts; And this wee must make account of beforehand;
Here Are Crosses of all sorts; And this we must make account of beforehand;
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for so our Sauiour in Luke 14.28. doth set it out, by an excellent example of him that buildeth a Tower, which of you minding to build a Tower, sitteth not downe first,
for so our Saviour in Luke 14.28. does Set it out, by an excellent Exampl of him that builds a Tower, which of you minding to built a Tower, Sitteth not down First,
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1823
and counteth the cost? As if hee should say, your sauing faith and Religion will cost you deare, it will cost you many afflictions and crosses of all sorts,and counteth the cost? As if he should say, your Saving faith and Religion will cost you deer, it will cost you many afflictions and Crosses of all sorts,
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1824
and therefore you must make your account so before-hand, for it will surely come vpon you:
and Therefore you must make your account so beforehand, for it will surely come upon you:
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1825
And marke how our Sauiour hampers vs by the diuers manner of his speech, and puts vs by all our shifts:
And mark how our Saviour hampers us by the diverse manner of his speech, and puts us by all our shifts:
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1826
In Matthew our Sauiour speakes it by way of exhortation, If any man will follow mee, let him resolutely take vp his Crosse, &c. In Luke hee speakes it by way of Commination, If any man come to me and hate not father and mother, he cannot bee my disciple:
In Matthew our Saviour speaks it by Way of exhortation, If any man will follow me, let him resolutely take up his Cross, etc. In Lycia he speaks it by Way of Commination, If any man come to me and hate not father and mother, he cannot be my disciple:
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1827
And hee puts vs precisely vpon this choise, either you must resolue to forsake your Religion,
And he puts us precisely upon this choice, either you must resolve to forsake your Religion,
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1828
and stand out in opposition against Christ;
and stand out in opposition against christ;
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1829
or else you must resolue to forsake your selues, and all that you haue, and suffer,
or Else you must resolve to forsake your selves, and all that you have, and suffer,
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1830
and liue in expectation of opposition from all the world, to forsake all the world,
and live in expectation of opposition from all the world, to forsake all the world,
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1831
and liue in opposition to that, Act. 14.22. Paul and Barnabas confirmed the hearts of the disciples, exhorting them to continue in the faith, affirming that wee must through many afflictions enter into the kingdome of God:
and live in opposition to that, Act. 14.22. Paul and Barnabas confirmed the hearts of the Disciples, exhorting them to continue in the faith, affirming that we must through many afflictions enter into the Kingdom of God:
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1832
The people had receiued the faith before, and they come to confirme them in it;
The people had received the faith before, and they come to confirm them in it;
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1833
And how do they confirme them in it? By affirming that through many afflictions we must enter into the kingdome of God There are two things in the speech that directly answere to two points in this our Doctrine:
And how do they confirm them in it? By affirming that through many afflictions we must enter into the Kingdom of God There Are two things in the speech that directly answer to two points in this our Doctrine:
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1834
First, that the faithfull shall bee assaulted with afflictions;
First, that the faithful shall be assaulted with afflictions;
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1835
yea, with many afflictions: they must, a necessity is laid vpon them, it is their ineuitable portion;
yea, with many afflictions: they must, a necessity is laid upon them, it is their inevitable portion;
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1836
Afflictions are as the gate to the kingdome of God, for so the speech intends; through many afflictions we must enter into the kingdome of God:
Afflictions Are as the gate to the Kingdom of God, for so the speech intends; through many afflictions we must enter into the Kingdom of God:
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1837
Secondly, that this perswasion is a speciall meanes to confirme their hearts, and to make them to continue in the faith,
Secondly, that this persuasion is a special means to confirm their hearts, and to make them to continue in the faith,
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1838
and therefore, they must make account of it before hand, that so it must bee.
and Therefore, they must make account of it before hand, that so it must be.
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1839
We haue an example of this in all Gods children that are registred in Gods booke,
We have an Exampl of this in all God's children that Are registered in God's book,
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1840
and as they were more excellent in grace, so they were more eminent in afflictions; see it in the former, and in the latter Testament;
and as they were more excellent in grace, so they were more eminent in afflictions; see it in the former, and in the latter Testament;
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1841
In the former Testament, Psal. 44 22. Surely ▪ for thy sake are we slaine continually,
In the former Testament, Psalm 44 22. Surely ▪ for thy sake Are we slain continually,
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1842
and are accounted as sheepe for the slaughter : that is the estate of the Church in the former Testament:and Are accounted as sheep for the slaughter: that is the estate of the Church in the former Testament:
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1843
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 ;
And so in the latter Testament, Rom. 8, 36. For thy sake Are we killed all the day long, we Are counted as sheep for the slaughter;
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1844
there is the state of the latter Testament.
there is the state of the latter Testament.
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1845
See how eligantly the holy Ghost in the mouth of the Prophet in the former Testament,
See how eligantly the holy Ghost in the Mouth of the Prophet in the former Testament,
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1846
and in the mouth of the Apostle in the latter, doth chaine both Churches in the same bond and condition of afflictions:
and in the Mouth of the Apostle in the latter, does chain both Churches in the same bound and condition of afflictions:
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1847
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,
The Prophet Says in the person of the former Church ▪ for thy sake Are we slain all the day long, etc. and the Apostle in the person of the latter Church, retains it as a truth, for thy sake, etc. No difference in their words,
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1848
nor no difference in their portion of afflictions:
nor no difference in their portion of afflictions:
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1849
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 Therefore when we read it in the former Testament, know that this was the portion of God's Church and children from the world's beginning;
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1850
and when you reade it in the latter Testament, know that this shall be the portion of all Gods children to the worlds end:
and when you read it in the latter Testament, know that this shall be the portion of all God's children to the world's end:
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1851
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;
We may see this in the cloud of Witnesses, Hebrew 11.35. to 38. The Church in the former Testament, what was their portion? They were racked, and would not be Delivered, they knew it was their portion;
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1852
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,Others were tried by mockings & scourgings ▪ by bonds and imprisonment, they were stoned, hewn asunder, slain with the sword, etc. What can be imagined that is not Here to be understood? Look to answer this in the words of the Apostle in the new Testament,
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1853
& see how the estate of the Church is vnder that, 1 Cor. 4.9.
& see how the estate of the Church is under that, 1 Cor. 4.9.
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1854
For I thinke (saith he) the Lord hath set forth vs, the last Apostles, For I think (Says he) the Lord hath Set forth us, the last Apostles,
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1855
as men appointed to death, for we are made a gazing to the world, to Angels, and to men. as men appointed to death, for we Are made a gazing to the world, to Angels, and to men.
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1856
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 :
The Apostle makes it his own case, 2 Cor. 11.23. to 27. He was in labours abundant, in stripes above measure, in prison plenteously, in death often:
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1857
And so in 2 Cor. 4.8. and 2 Cor. 6.4. to the 10. And so we see the point proued by Scripture.
And so in 2 Cor. 4.8. and 2 Cor. 6.4. to the 10. And so we see the point proved by Scripture.
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1858
The Reasons to proue it are these; First, our former sinnes deserue it should be so; Lam. 3.39. Why is the liuing man sorrowfull? Man suffereth for his sins.
The Reasons to prove it Are these; First, our former Sins deserve it should be so; Lam. 3.39. Why is the living man sorrowful? Man suffers for his Sins.
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1859
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:
The Lord himself makes the question there, and the Lord himself answers it; Will you know a true cause, why the living man is sorrowful:
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1860
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,
his Sins Are the cause of it, our Sins have plucked all the world about our ears, by our Sins we incense God against us, by our Sins we have incensed all the creatures against us,
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1861
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,
how can we choose but have many afflictions on every side? Many men in the world cry out of the multitude and greatness of their afflictions,
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1862
but let vs learne a better lesson:
but let us Learn a better Lesson:
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1863
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;
when we Are in distress, let us cry out of the greatness and multitude of our Sins, that deserve and have brought these heavy and manifold afflictions upon us;
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1864
and yet we must not thinke that euery particular affliction is answerable to euery particular sinne,
and yet we must not think that every particular affliction is answerable to every particular sin,
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1865
but there is a generall reference in all;
but there is a general Referente in all;
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1866
and this vse we are to make of them, pray that they may not be laid vpon vs in way of punishment for reuenge,
and this use we Are to make of them, pray that they may not be laid upon us in Way of punishment for revenge,
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1867
but for chastisement, in iudgement, not in wrath. The second Reason: Our continuall corruptions are the cause of it;
but for chastisement, in judgement, not in wrath. The second Reason: Our continual corruptions Are the cause of it;
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our hearts are full of corruption, and therfore our liues are full of afflictions:
our hearts Are full of corruption, and Therefore our lives Are full of afflictions:
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1869
If a man be wilde and vnruly, he must be kept vp as it were in a prison, to keepe him in order;
If a man be wild and unruly, he must be kept up as it were in a prison, to keep him in order;
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1870
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.
Our afflictions Are as a ward or a prison to us, to keep us that we break not forth into since, Job 7.12. Thou Keepest me in ward.
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1871
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.Job had an unruly heart, and Therefore God kept him in ward, or prison, that he should not break out into sin with the world.
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1872
Paul was a deare child of God, yet he had an vnru•y heart, ready to be lifted vp through the aboundance of Reuelations,Paul was a deer child of God, yet he had an vnru•y heart, ready to be lifted up through the abundance of Revelations,
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1873
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.
and Therefore a Messenger of Sathan was sent to buffet him, that so he might not be lift up above measure, 2 Cor. 12.7.
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1874
Thirdly, our present state and condition exposeth vs to these multitude of troubles, Iohn 16.33. In the world you shall haue afflictions ;
Thirdly, our present state and condition exposeth us to these multitude of Troubles, John 16.33. In the world you shall have afflictions;
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1875
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,
What is our present state in this world? Is it not a pilgrimage? and do not Pilgrims and Strangers find all hard measure in their travails? Is it not a warfare? and do not Soldiers endure all dangers,
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1876
and all manner of hardnesse in the field? A great many of our Brethren at this day can witnesse it by wofull experience:
and all manner of hardness in the field? A great many of our Brothers At this day can witness it by woeful experience:
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1877
Is not our present state our seede-time? and doe not Seedes-men or Husband-men endure many stormes, windes and tempests,
Is not our present state our seedtime? and do not Seedsman or Husbandmen endure many storms, winds and tempests,
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1878
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.
and many a hard brunt before the harvest come? So must we sow Here in tears, that we may reap in joy, Psalm 126 5.
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1879
Fourthly, Sathan our enemy hee labours it, and procures it, Reuel. 2.10. The Diuell shall cast some of you into prison, men doe it;
Fourthly, Sathan our enemy he labours it, and procures it, Revel. 2.10. The devil shall cast Some of you into prison, men do it;
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1880
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:
yea, but the devil he procures it. Lycia 22.31. Our Saviour Says to Peter, Simon, Simon, Sathan hath desired to winnow you, etc. His fingers itch At God's children, to be molesting them:
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1881
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 he is malicious, and his malice is never At an end: When he had god a commission against Job, to afflict him in his Cattle, Servants,
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1882
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.
and Children, this would not serve his turn, but he sues to have a new Commission to afflict his Body too, Job 2.4.5.
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1883
His malice is vnsatiable and without end, hee will surely bring vpon vs all the euils he can,
His malice is unsatiable and without end, he will surely bring upon us all the evils he can,
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1884
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.
and he can do much where God gives Way to him (Else he can do nothing) and hence it is that we meet with so many trials.
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1885
Lastly, God giues way to Sathans malice, and that, as for many iust causes best knowne to himselfe:
Lastly, God gives Way to Satan's malice, and that, as for many just Causes best known to himself:
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1886
So for these Reasons knowne to vs. First, to try vs, not to see what is in vs,
So for these Reasons known to us First, to try us, not to see what is in us,
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1887
for that he knowes well enough; but so to try vs, as that he purge the drosse out of vs:
for that he knows well enough; but so to try us, as that he purge the dross out of us:
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1888
therefore it is called a winnowing, Luke 22.31.
Therefore it is called a winnowing, Lycia 22.31.
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1889
and fiery tryall, 1 Pet. 4 12. Secondly, to humble vs, nothing annoyes a Child of God more then a proud heart,
and fiery trial, 1 Pet. 4 12. Secondly, to humble us, nothing annoys a Child of God more then a proud heart,
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1890
and nothing puls it downe and humbles it more then affl•ction. Iob 33.14 16.17. God speakes once or twice and one seeth it not, then hee openeth the eares of men by their corrections which he hath sealed, that he might abate the pride of man.
and nothing puls it down and humbles it more then affl•ction. Job 33.14 16.17. God speaks once or twice and one sees it not, then he Openeth the ears of men by their corrections which he hath sealed, that he might abate the pride of man.
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1891
Thirdly, to draw vs neere and close to himselfe.
Thirdly, to draw us near and close to himself.
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1892
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,
It is with us as it is with little children, that when they Are in the field with their father, they run abroad from him in the grass carelessly,
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1893
but when they see a dog or a Snake comming towards them, presently they runne to their father and cry for helpe;
but when they see a dog or a Snake coming towards them, presently they run to their father and cry for help;
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1894
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,
So we run on in the world, straggling from our Father, and when Some affliction or other Takes hold on us, we run to our Father,
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1895
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:
and cry to him for help, as the prodigal child did, when he was hunger-bitten, Luk. 15. Fourthly, God gives Way to it, that so we may magnify his mercy, truth, power and Wisdom, in preserving and delivering us When we have been in affliction many Years, yet Are not consumed:
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1896
this will make vs praise and glorifie God. 2 Cor. 1.8.9.
this will make us praise and Glorify God. 2 Cor. 1.8.9.
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1897
We were pressed (saith the Apostle) out of measure, passing strength, yea, we receiued the sentence of death in our selues, We were pressed (Says the Apostle) out of measure, passing strength, yea, we received the sentence of death in our selves,
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1898
because we should not trust in our selues, but in God that raiseth the dead ;Because we should not trust in our selves, but in God that Raiseth the dead;
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1899
and therefore God suffers vs to be thus afflicted, that so his goodnesse might be magnified in raising vs from these afflictions.
and Therefore God suffers us to be thus afflicted, that so his Goodness might be magnified in raising us from these afflictions.
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1900
The first Vse is for matter of reproofe, and that both of those that are without,
The First Use is for matter of reproof, and that both of those that Are without,
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1901
as also of those that are within: of carnall men, and of professors.
as also of those that Are within: of carnal men, and of professors.
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1902
First, it is for reproofe of carnall men, and first of some that reproach our Christian state and profession,
First, it is for reproof of carnal men, and First of Some that reproach our Christian state and profession,
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1903
and brand it with the marke of ease and idlenesse.
and brand it with the mark of ease and idleness.
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1904
To rest vpon the Sabboth, and to goe to Church, and to sit still and heare the Word,
To rest upon the Sabbath, and to go to Church, and to fit still and hear the Word,
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1905
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.
and receive the Sacraments, and to say over now and then a few Prayers; this is an easy life, say they, and an idle profession.
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1906
First, I answere to the person; Thou prophane worldling that saist thus, let mee tell thee;
First, I answer to the person; Thou profane worldling that Sayest thus, let me tell thee;
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1907
If the Christian life be so easie as thou saist, it is the more shame for thee, that wilt not leade this life;
If the Christian life be so easy as thou Sayest, it is the more shame for thee, that wilt not lead this life;
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1908
it is the onely way to heauen, and if it be so easie as thou wouldst make it to be, what a horrible shame,
it is the only Way to heaven, and if it be so easy as thou Wouldst make it to be, what a horrible shame,
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1909
yea, what a foolishnesse is it for thee, that thou wilt take a great deale more paines to goe to hell,
yea, what a foolishness is it for thee, that thou wilt take a great deal more pains to go to hell,
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1910
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.
then thou Mightest take and go to heaven? I speak this to thee in thine own language, that wilt make it to be so easy.
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1911
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,
But secondly, I answer to the matter, and I say, that a Christian life rightly managed, is a most hard & laborious life, Subject to all Reproaches, Crosses, trials, losses, persecutions, wounds of conscience,
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1912
& breakings of the heart, fightings, spoylings, subiect to the malice of men, & to the rage of the Diuell, subiect to killings of all sorts,
& breakings of the heart, fightings, spoilings, Subject to the malice of men, & to the rage of the devil, Subject to killings of all sorts,
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1913
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;
and that which is most tedious & irksome of all other, Subject to a continual combat betwixt the Flesh and the Spirit in our own bosoms;
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1914
these & all other dangers and tryals, a Christian life and state is subiect vnto;
these & all other dangers and trials, a Christian life and state is Subject unto;
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1915
I say, a Christian life is subiect to all these, but not so as to be ouercome by them,
I say, a Christian life is Subject to all these, but not so as to be overcome by them,
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1916
but as alwayes exercised with them, so as we must wrastle and struggle with them, all the dayes of our liues,
but as always exercised with them, so as we must wrestle and struggle with them, all the days of our lives,
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1917
& that vpon the very hazard of our soules if this bee an easie life, there is none hard vnder the Sunne:
& that upon the very hazard of our Souls if this be an easy life, there is none hard under the Sun:
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1918
It is true, it is an easie and comfortable life in a spirituall sence, but a carnall man cannot reach vnto this:
It is true, it is an easy and comfortable life in a spiritual sense, but a carnal man cannot reach unto this:
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1919
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,
Custom in afflictions makes it easy, the promises of God makes it easy, the fellowship of christ in our afflictions makes it easy, the consolations of the Spirit,
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1920
and the hope of the reward of glory;
and the hope of the reward of glory;
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1921
these things make a Christian life easie and comfortable to vs in regard of the inward man:
these things make a Christian life easy and comfortable to us in regard of the inward man:
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1922
the regenerate part delights in nothing more, then in mortifying and crucifying this body or sinne, which is notably effected by these afflictions.
the regenerate part delights in nothing more, then in mortifying and crucifying this body or sin, which is notably effected by these afflictions.
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1923
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.
Hence it is that it is easy and comfortable to the spiritual man, Because he finds his Adversary, the Flesh, Weaker then it was, that begins to die.
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1924
For our corruptions are killed by afflictions, being sanctified to the hearts of Gods children;
For our corruptions Are killed by afflictions, being sanctified to the hearts of God's children;
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1925
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.
yet still I maintain it against this scandal, that a Christian life rightly managed in it self, in regard of the outward state of it in this world, is most hard and laborious.
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Secondly, it is for reproofe of others that are without, that iudge hardly of Gods children, because of their afflictions:
Secondly, it is for reproof of Others that Are without, that judge hardly of God's children, Because of their afflictions:
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If they see a Professor much afflicted and troubled, either outwardly or inwardly, or both, they are ready to passe hard censures on them;
If they see a Professor much afflicted and troubled, either outwardly or inwardly, or both, they Are ready to pass hard censures on them;
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1928
Surely say they, whatsoeuer these men pretend to be, yet they are but grosse hypocrites, and notorious sinners;
Surely say they, whatsoever these men pretend to be, yet they Are but gross Hypocrites, and notorious Sinners;
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1929
thus they adde affliction to the afflicted:
thus they add affliction to the afflicted:
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1930
God afflicts vs with his heauy chastisements, and the world afflicts vs more with their bitter and heauy censures:
God afflicts us with his heavy chastisements, and the world afflicts us more with their bitter and heavy censures:
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but if this Doctrine be true, as it is, that all Gods children are subiect to all afflictions,
but if this Doctrine be true, as it is, that all God's children Are Subject to all afflictions,
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1932
then surely wee haue more reason to iudge more fauourably of them that are afflicted most,
then surely we have more reason to judge more favourably of them that Are afflicted most,
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1933
then of them that are afflicted least:
then of them that Are afflicted least:
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1934
Iob was thus censured by his friends, but it was their errour, as God himselfe shewes Iob, Iob 42.7.Job was thus censured by his Friends, but it was their error, as God himself shows Job, Job 42.7.
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1935
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:
And so was David by his enemies, but it was their malice, Psalm 41.8. A mischief is Light upon him (say they) and he that lies shall no more rise:
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1936
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:
Thus did the Barbarians censure of Paul Because of the Viper that hung on his hand, that he was a murderer, Act, 28.4. but this was their savageness:
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1937
Dauid himselfe confesseth that he was neere vnto this point, to condemne the generation of the Righteous because of their afflictions,David himself Confesses that he was near unto this point, to condemn the generation of the Righteous Because of their afflictions,
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1938
but he confesseth it was his folly and his ignorance, Psal. 73.12. to the 22. and that hee was as a beast herein:
but he Confesses it was his folly and his ignorance, Psalm 73.12. to the 22. and that he was as a beast herein:
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1939
And surely to condemne the generation of the Righteous for their afflictions, is a foolish and an ignorant,
And surely to condemn the generation of the Righteous for their afflictions, is a foolish and an ignorant,
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1940
and beastly censure, I say beastly, as hee saith; because as a beast is lead onely by present sence, and not by vnderstanding:
and beastly censure, I say beastly, as he Says; Because as a beast is led only by present sense, and not by understanding:
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1941
so these vncharitable censurers are carried away onely with the present sence of our afflictions, not vnderstanding nor considering, that all kindes of affl•ctions and tryals are the portion of Gods children here in this life, 1 Thess. 3.3.4. The Apostle is very carefull to preuent the slander of the Crosse.
so these uncharitable censurers Are carried away only with the present sense of our afflictions, not understanding nor considering, that all Kinds of affl•ctions and trials Are the portion of God's children Here in this life, 1 Thess 3.3.4. The Apostle is very careful to prevent the slander of the Cross.
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1942
It is not to be denyed but that Gods children are sinners, but yet they are not notorious sinners,
It is not to be denied but that God's children Are Sinners, but yet they Are not notorious Sinners,
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1943
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;
or if they be in Some particular kind, if thou know it, then Certainly thou Mayest be bold to suspect that such Judgments were for such Sins;
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1944
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.
but if thou know not their sin, pronounce not of their estate, this supposing, though it be in Thought, is sin, Lycia 13.2.3. etc.
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1945
Secondly, this serues for reproofe of those that are within; of nice and dainty professors:
Secondly, this serves for reproof of those that Are within; of Nicaenae and dainty professors:
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1946
they will heare the Word, and pray, and beleeue, and do many good things, and delight in the seruice of God:
they will hear the Word, and pray, and believe, and do many good things, and delight in the service of God:
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1947
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 when they must come to endure, as Christians, many and heavy temptations and trials, they Are At a stand, this is harsh & hard to them, they cannot endure it, Some of them Are ready to fallen away, Others grudge & murmur At their hard portion.
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1948
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;
But, shall we think to receive good At God's hand, and not evil? It was the words of a wise man in his soar affliction, to a wicked woman that never knew what affliction meant;
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1949
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,
and shall any of us think to receive the comforts & sweet of Christianity, & not endure the Crosses & sour of it? The hardhearted Iewes would have believed in christ,
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1950
if they could haue separated him from the crosse, Come down from the Crosse (say they) and we will beleeue in thee:
if they could have separated him from the cross, Come down from the Cross (say they) and we will believe in thee:
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1951
But thou that art a professed Christian must learne to embrace Christ with the Crosse;
But thou that art a professed Christian must Learn to embrace christ with the Cross;
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1952
thou must as willingly embrace all afflictions that accompany a Christian life, as Christ himself, the Author of thy saluation:
thou must as willingly embrace all afflictions that accompany a Christian life, as christ himself, the Author of thy salvation:
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1953
But here some will pleade their priuiledges that they are exempted from this hard portion,
But Here Some will plead their privileges that they Are exempted from this hard portion,
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1954
for they are loth to come vnder affliction, as the child is to come vnder the rod:
for they Are loath to come under affliction, as the child is to come under the rod:
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1955
First, say they, God loues vs, therefore he will not afflict vs; I say he loues thee, & therfore he will afflict thee, Reu. 3.19. As many as I loue (saith God) I rebuke & chasten. Againe, they say, God is our Father, and we are his children, therfore he will not correct vs;
First, say they, God loves us, Therefore he will not afflict us; I say he loves thee, & Therefore he will afflict thee, Reu. 3.19. As many as I love (Says God) I rebuke & chasten. Again, they say, God is our Father, and we Are his children, Therefore he will not correct us;
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1956
Nay, therfore he wil correct vs, Heb. 12.6. Whom the Lord loueth, he chasteneth, and scourgeth euery Sonne that he receiueth.
Nay, Therefore he will correct us, Hebrew 12.6. Whom the Lord loves, he Chasteneth, and scourges every Son that he receiveth.
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1957
Again say they, Christ hath suffered all for vs, & therfore we must not suffer any such things:
Again say they, christ hath suffered all for us, & Therefore we must not suffer any such things:
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1958
Nay, therefore we must suffer, Mat. 16.24. If any man will follow Christ, he must take vp his Crosse and follow him ;
Nay, Therefore we must suffer, Mathew 16.24. If any man will follow christ, he must take up his Cross and follow him;
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1959
& vnlesse we doe thus we cannot be Christs disciples, Iohn 15.20.
& unless we do thus we cannot be Christ Disciples, John 15.20.
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1960
It is true that these are sweet & heauenly priuiledges and such as exempt vs from the euill of all afflictions,
It is true that these Are sweet & heavenly privileges and such as exempt us from the evil of all afflictions,
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1961
but not from any one kind of them.
but not from any one kind of them.
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1962
The second Vse is for Exhortation, & first to teach euery man to make account of afflictions,
The second Use is for Exhortation, & First to teach every man to make account of afflictions,
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1963
& to look for them continually:
& to look for them continually:
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1964
Make account as duly of thy portion in the Cup of afflictions, as of any part of thy daily bread which thou liuest vpon;
Make account as duly of thy portion in the Cup of afflictions, as of any part of thy daily bred which thou Livest upon;
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1965
when we are in health and prosperity, let vs looke for sicknes & aduersitie:
when we Are in health and Prosperity, let us look for sickness & adversity:
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1966
But will some say, what shall I look for these before-hand? this is to vexe and trouble our selues without need,
But will Some say, what shall I look for these beforehand? this is to vex and trouble our selves without need,
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1967
for if the distresses we looke for do not come, then we trouble our selues in vaine;
for if the Distresses we look for do not come, then we trouble our selves in vain;
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1968
If they do come, then they bring harme & trouble enough with them. Why should we sorrow before-hand? I answere, yet we must looke for them before-hand,
If they do come, then they bring harm & trouble enough with them. Why should we sorrow beforehand? I answer, yet we must look for them beforehand,
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1969
for if we do so, then if they do not come (as haply thy godly feare hath preuented them,) we haue cause to blesse God for it:
for if we do so, then if they do not come (as haply thy godly Fear hath prevented them,) we have cause to bless God for it:
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1970
If they doe come, then if wee haue made account of them before, the smart of them wil be much easier vnto vs, temptations,
If they do come, then if we have made account of them before, the smart of them will be much Easier unto us, temptations,
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1971
& troubles, and losses, when they come vnawares, they do commonly lie very hard and heauy vpon vs;
& Troubles, and losses, when they come unawares, they do commonly lie very hard and heavy upon us;
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1972
but when we haue made account of them before-hand, they are much lighter to vs. I will not deny but that we must vse all possible meanes to auoid afflictions, we must pray against them,
but when we have made account of them beforehand, they Are much lighter to us I will not deny but that we must use all possible means to avoid afflictions, we must pray against them,
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1973
& preuent them what we can, as our Sauiour prayed;
& prevent them what we can, as our Saviour prayed;
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1974
If it be possible, let this cup passe from me, Luk. 22. yet wee must make account of them before-hand.If it be possible, let this cup pass from me, Luk. 22. yet we must make account of them beforehand.
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1975
These times wee liue in are such as call vpon vs to looke for afflictions, they are the last dayes of the world,
These times we live in Are such as call upon us to look for afflictions, they Are the last days of the world,
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1976
and they are the worst and most dangerous times; present troubles and miseries, and imminent dangers and feares, there were neuer more;
and they Are the worst and most dangerous times; present Troubles and misery's, and imminent dangers and fears, there were never more;
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1977
The Lord is abroad in Iudgement, and carries his cup in his hand; the Germans drinke of it first; the French soone after; the Polonians soone after them;
The Lord is abroad in Judgement, and carries his cup in his hand; the Germanes drink of it First; the French soon After; the Polonians soon After them;
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1978
and haue not the English iust cause to feare, that wee shall pledge them, and that ere long, we know not how soone? Secondly, againe this teacheth vs not onely to account of afflictions before-hand,
and have not the English just cause to Fear, that we shall pledge them, and that ere long, we know not how soon? Secondly, again this Teaches us not only to account of afflictions beforehand,
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1979
but also to prepare for them, and to furnish our selues accordingly;
but also to prepare for them, and to furnish our selves accordingly;
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1980
there is much good to be had by them, and therefore we are to prepare for them;
there is much good to be had by them, and Therefore we Are to prepare for them;
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1981
and therefore doth God warne vs of dangers before-hand, that we might be armed to beare them, when they doe come.
and Therefore does God warn us of dangers beforehand, that we might be armed to bear them, when they do come.
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1982
And that we may prepare for them, we must labour for these things; And that we may prepare for them, we must labour for these things;
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1983
First, wee must labour to get a resolution in vs to beare them, and to stand it out to the death;
First, we must labour to get a resolution in us to bear them, and to stand it out to the death;
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we must resolue with the Apostle, Act. 21.13. not onely to suffer, but to die with Christ;
we must resolve with the Apostle, Act. 21.13. not only to suffer, but to die with christ;
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1985
Secondly, we must season our hearts with the comforts of Gods promises before-hand, to counteruaile our afflictions when they come,
Secondly, we must season our hearts with the comforts of God's promises beforehand, to countervail our afflictions when they come,
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1986
as that he will neuer faile vs nor forsake vs, that he loues vs, and that the issue shall be good;
as that he will never fail us nor forsake us, that he loves us, and that the issue shall be good;
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1987
Thirdly, esteeme basely and vildely of thy selfe, deny thy selfe, and so take vp thy Crosse and follow Christ, Matth. 16.24.
Thirdly, esteem basely and vildly of thy self, deny thy self, and so take up thy Cross and follow christ, Matthew 16.24.
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1988
If we be choise and leaning to our selues, we will neuer endure the Crosse, compare Matth. 16.20. with Phil. 2.7.
If we be choice and leaning to our selves, we will never endure the Cross, compare Matthew 16.20. with Philip 2.7.
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1989
And fourthly, we must labour to be well acquainted with the death of Christ;
And fourthly, we must labour to be well acquainted with the death of christ;
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1990
this is Armour of proofe against all afflictions, to know Iesus Christ and him crucified, by sensible experience in our selues:
this is Armour of proof against all afflictions, to know Iesus christ and him Crucified, by sensible experience in our selves:
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1991
If I finde the life of Gods Spirit in me, applying the death of Christ to mee,
If I find the life of God's Spirit in me, applying the death of christ to me,
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1992
and thereby subduing and crucifying my sinnes, if we can finde this, we shall be well armed against all afflictions.
and thereby subduing and crucifying my Sins, if we can find this, we shall be well armed against all afflictions.
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1993
We come here to receiue the Lords Supper, in remembrance of Christs death, then let vs desire to be made conformable to his death,
We come Here to receive the lords Supper, in remembrance of Christ death, then let us desire to be made conformable to his death,
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1994
and then afflictions will be sweet vnto vs. Againe, let vs labour for the assurance of Gods loue and fauour,
and then afflictions will be sweet unto us Again, let us labour for the assurance of God's love and favour,
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1995
for that is it that makes the Apostle thus boldly to beare vp himselfe against all afflictions.
for that is it that makes the Apostle thus boldly to bear up himself against all afflictions.
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1996
The last Vse teacheth vs Pacification; euen in our greatest distresses, let vs sit downe and say;
The last Use Teaches us Pacification; even in our greatest Distresses, let us fit down and say;
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1997
this is my portion, and therefore will I beare it:
this is my portion, and Therefore will I bear it:
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1998
Many are ready to complaine and cry out, and to say, when they are afflicted, especially when Gods hand lies heauy vpon them;
Many Are ready to complain and cry out, and to say, when they Are afflicted, especially when God's hand lies heavy upon them;
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1999
Oh, my affliction is great and strange, my case is not like vnto other mens; no man is so hardly handled as I am, as the Church, Lam. 1.12. but this is the frowardnesse of our corrupt hearts;
O, my affliction is great and strange, my case is not like unto other men's; no man is so hardly handled as I am, as the Church, Lam. 1.12. but this is the frowardness of our corrupt hearts;
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Whatsoeuer it is, it is thy portion, and therefore be pacified and contented;
Whatsoever it is, it is thy portion, and Therefore be pacified and contented;
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It is no otherwise with thee, then it is with all Gods children, euery one hath his portion of them, 1 Pet. 4.12. It is no strange thing, 1 Pet. 5.9. It is the same afflictions that are accomplished in our Brethren, 1 Cor. 10.13. No temptation doth befall vs, but such as appertaine to man ;
It is not otherwise with thee, then it is with all God's children, every one hath his portion of them, 1 Pet. 4.12. It is no strange thing, 1 Pet. 5.9. It is the same afflictions that Are accomplished in our Brothers, 1 Cor. 10.13. No temptation does befall us, but such as appertain to man;
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and therfore let vs be content and pacifie our selues; looke not so much on thy afflictions, but looke vp to God;
and Therefore let us be content and pacify our selves; look not so much on thy afflictions, but look up to God;
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It is his Ordinance that euery one of vs should beare his portion of affliction; whatsoeuer thou dost endure, it is but thy portion, thy draught:
It is his Ordinance that every one of us should bear his portion of affliction; whatsoever thou dost endure, it is but thy portion, thy draught:
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Shall I not drinke of the Cup which my Father giues me to drinke of? saith our Sauiour, Ioh. 18.11. This is it our Sauiour comforts himselfe and his Disciples withall; and let this comfort thee:Shall I not drink of the Cup which my Father gives me to drink of? Says our Saviour, John 18.11. This is it our Saviour comforts himself and his Disciples withal; and let this Comfort thee:
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It is thy Fathers Cup, and therefore thou must drinke of it.
It is thy Father's Cup, and Therefore thou must drink of it.
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And secondly, let vs looke vpon others of Gods children, some of them are equall with thee in afflictions, others come short,
And secondly, let us look upon Others of God's children, Some of them Are equal with thee in afflictions, Others come short,
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but many goe beyond thee, and thy afflictions are but little to some of theirs,
but many go beyond thee, and thy afflictions Are but little to Some of theirs,
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2008
and those that are at more ease now, may be in great distresses hereafter, and wilt not thou be content to beare that which all Gods children beare,
and those that Are At more ease now, may be in great Distresses hereafter, and wilt not thou be content to bear that which all God's children bear,
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and must beare more or lesse, first or last; All of vs haue sinned, Christ onely excepted;
and must bear more or less, First or last; All of us have sinned, christ only excepted;
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2010
but none are exempted from the rodde, not Christ himselfe;
but none Are exempted from the rod, not christ himself;
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And is it not a sweet thing for thee to be ranged with Christ, and with thy brethren the children of God? Is it not a comfort to thee to dye with thy Captaine Christ,
And is it not a sweet thing for thee to be ranged with christ, and with thy brothers the children of God? Is it not a Comfort to thee to die with thy Captain christ,
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2012
& with thy fellow-Soldiers the children of God, Dauid, Iob, Paul, and others? therefore when thou saist thy case is worse then any others, thou speakest thou knowest not what;
& with thy fellow-Soldiers the children of God, David, Job, Paul, and Others? Therefore when thou Sayest thy case is Worse then any Others, thou Speakest thou Knowest not what;
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thou knowest what thy selfe feelest, but not what another man feeles, thine are greater happily then thy brothers to day, happily to morrow his will be greater then thine;
thou Knowest what thy self Feel, but not what Another man feels, thine Are greater happily then thy Brother's to day, happily to morrow his will be greater then thine;
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a little affliction may be greater to him, then a greater to thee, hee that hath least hath as much,
a little affliction may be greater to him, then a greater to thee, he that hath least hath as much,
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for his strength, as thou hast for thine.
for his strength, as thou hast for thine.
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Thou must suffer afflictions, therefore take vp thine owne Crosse, suffer thine owne afflictions, beare thine own burthen, that is thy thou art appointed and called vnto;
Thou must suffer afflictions, Therefore take up thine own Cross, suffer thine own afflictions, bear thine own burden, that is thy thou art appointed and called unto;
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The Lord hath appointed them to vs, 1 Tim. 3. and therefore we must willingly beare them, in obedience to Gods ordinance, in our fellowship with Christ,The Lord hath appointed them to us, 1 Tim. 3. and Therefore we must willingly bear them, in Obedience to God's Ordinance, in our fellowship with christ,
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and all the rest of Gods Children, and then God that hath brought vs into the tryals, will surely bring vs through them all with comfort, safety,
and all the rest of God's Children, and then God that hath brought us into the trials, will surely bring us through them all with Comfort, safety,
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and deliuerance, euen vnto a Crowne of life, Iam. 1.12. Blessed is the man that indureth temptations, for when he is tryed, hee shall receiue the Crowne of life:
and deliverance, even unto a Crown of life, Iam. 1.12. Blessed is the man that Endureth temptations, for when he is tried, he shall receive the Crown of life:
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But see thou be the Childe of God, for afflictions are common to all, but the comfort and benefit of them is proper to Beleeuers onely:
But see thou be the Child of God, for afflictions Are Common to all, but the Comfort and benefit of them is proper to Believers only:
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Dost thou suffer as a Christian? then reioyce in it, for then blessed and happy are we, 1 Pet. 4.13. to the 16. Verse;
Dost thou suffer as a Christian? then rejoice in it, for then blessed and happy Are we, 1 Pet. 4.13. to the 16. Verse;
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if we suffer for Christs sake, for righteteousnesse sake, for a godly life, for obedience to God in crucifying the flesh,
if we suffer for Christ sake, for righteteousnesse sake, for a godly life, for Obedience to God in crucifying the Flesh,
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then blessed are we, if we thus indure temptations, for after we are thus tryed, we shall receiue this Crowne of life. FINIS.
then blessed Are we, if we thus endure temptations, for After we Are thus tried, we shall receive this Crown of life. FINIS.
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THE EIGHT SERMON, Vpon ROMANS 8. the two last Verses. For I am sure, that neither Death, nor life, nor Angels, nor Principalities, &c. THe seauenth and last head that we reduced this Scripture vnto, was the comfort and support that the Apostle hath in the loue of God through Iesus Christ, against all feares and terrours whatsoeuer: Wherein I obserued two things.
THE EIGHT SERMON, Upon ROMAN 8. the two last Verses. For I am sure, that neither Death, nor life, nor Angels, nor Principalities, etc. THe Seventh and last head that we reduced this Scripture unto, was the Comfort and support that the Apostle hath in the love of God through Iesus christ, against all fears and terrors whatsoever: Wherein I observed two things.
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First, the dangers of Gods children: Secondly, the comfort whereby they are sustayned in them: Of both these I propounded to speake first in generall, and then in perticular:
First, the dangers of God's children: Secondly, the Comfort whereby they Are sustained in them: Of both these I propounded to speak First in general, and then in particular:
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I began with the dangers in generall, and shewed;
I began with the dangers in general, and showed;
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That the dangers which Gods children are subiect vnto, are not onely such as they are subiect to with the rest of the world,
That the dangers which God's children Are Subject unto, Are not only such as they Are Subject to with the rest of the world,
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but also such as they alone are subiect vnto, as persecution for Christs sake, &c. Now in the next place;
but also such as they alone Are Subject unto, as persecution for Christ sake, etc. Now in the next place;
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wee are to speake in generall of the comfort which Gods children are supported withall against all dangers;
we Are to speak in general of the Comfort which God's children Are supported withal against all dangers;
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and that is the true and holy assurance which they haue of the loue of God to them in Christ Iesus.
and that is the true and holy assurance which they have of the love of God to them in christ Iesus.
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Now this comfort the Apostle doth extend and stretch out here, vpon a double straine; first by way of supposition;
Now this Comfort the Apostle does extend and stretch out Here, upon a double strain; First by Way of supposition;
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secondly, by way of insultation and triumph:
secondly, by Way of insultation and triumph:
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First, by way of supposition, for so his speech is to be taken, as if he should say, suppose,
First, by Way of supposition, for so his speech is to be taken, as if he should say, suppose,
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or put the case, that death, or life or Angels, &c. should set themselues against vs to ouerthrow vs,
or put the case, that death, or life or Angels, etc. should Set themselves against us to overthrow us,
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yet in the strength of my assurance which I haue of the loue of God in Christ Iesus, I am comforted & supported against them all:
yet in the strength of my assurance which I have of the love of God in christ Iesus, I am comforted & supported against them all:
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Secondly, the Apostle speaks by way of insultation or triumph, for, that the Apostle so intends it, appeares partly by his manner of speech in the 35. Verse, Who shall seperate vs? as if he spake these things sleighting them, and insulting ouer them;
Secondly, the Apostle speaks by Way of insultation or triumph, for, that the Apostle so intends it, appears partly by his manner of speech in the 35. Verse, Who shall separate us? as if he spoke these things Slighting them, and insulting over them;
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and more plainely in the 37. Vers. in all these things wee are more then Conquerours, &c. and thence be infers his protestation, for I am sure that neither death nor life, &c. so that he speakes these words as a Conquerour, by way of Triumph:
and more plainly in the 37. Vers. in all these things we Are more then Conquerors, etc. and thence be infers his protestation, for I am sure that neither death nor life, etc. so that he speaks these words as a Conqueror, by Way of Triumph:
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so that this comfort which he hath in this assurance, is not a weake comfort,
so that this Comfort which he hath in this assurance, is not a weak Comfort,
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but a marueilous strong comfort, such a comfort that in the strength thereof, hee may and doth insult and triumph ouer all dangers whatsoeuer.
but a marvelous strong Comfort, such a Comfort that in the strength thereof, he may and does insult and triumph over all dangers whatsoever.
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These circumstances considered, the Doctrine ariseth naturally thus, namely;
These Circumstances considered, the Doctrine arises naturally thus, namely;
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Let vs propound to our selues what dangers soeuer may befall vs, yet notwithstanding the true and holy assurance that we haue of the loue of God towards vs in Christ Iesus, shall be able to comfort and support our hearts against them all:
Let us propound to our selves what dangers soever may befall us, yet notwithstanding the true and holy assurance that we have of the love of God towards us in christ Iesus, shall be able to Comfort and support our hearts against them all:
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euen to a holy insultation and triumph ouer them.
even to a holy insultation and triumph over them.
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There are two Questions to be considered of in the practise of the Apostle, and so in this Doctrine: The first question is;
There Are two Questions to be considered of in the practice of the Apostle, and so in this Doctrine: The First question is;
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Whether it be lawfull, or fit, for Gods Children to propound feares and dangers to themselues in their owne meditations? Secondly,
Whither it be lawful, or fit, for God's Children to propound fears and dangers to themselves in their own meditations? Secondly,
cs pn31 vbb j, cc j, p-acp npg1 n2 pc-acp vvi n2 cc n2 p-acp px32 p-acp po32 d n2? ord,
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how it can stand with distressed Beleeuers, that they should triumph & insult ouer their afflictions? For the first question, some will say, haue we not sensible feares & dangers enough vpon vs daily,
how it can stand with distressed Believers, that they should triumph & insult over their afflictions? For the First question, Some will say, have we not sensible fears & dangers enough upon us daily,
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euen as much as we can stand vnder, & shal we increase our burthen, & propound more and greater feares and dangers to our selues.
even as much as we can stand under, & shall we increase our burden, & propound more and greater fears and dangers to our selves.
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I answere, yes, they may do it, & they ought to doe it, & it is no increasing,
I answer, yes, they may do it, & they ought to do it, & it is no increasing,
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but a lightning of our burthen.
but a lightning of our burden.
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If a man haue a grim and sterne aduersary to fight withall, is it not wisedome for that man,
If a man have a grim and stern adversary to fight withal, is it not Wisdom for that man,
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first to take a view of that aduersary, & to looke him in the face, to see how he can brooke him before he vndertake to fight with him:
First to take a view of that adversary, & to look him in the face, to see how he can brook him before he undertake to fight with him:
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Oh beloued, Gods children haue many grim & sterne enemies to fight withal.
O Beloved, God's children have many grim & stern enemies to fight withal.
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Persecution is a grim & sterne aduersary, and all that will liue godly in Christ Iesus, must suffer persecution.
Persecution is a grim & stern adversary, and all that will live godly in christ Iesus, must suffer persecution.
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Temptation is a grim and sterne enemy, & Gods children must be tried with many hideous & feareful temptations, Death is a grim & sterne enemy,
Temptation is a grim and stern enemy, & God's children must be tried with many hideous & fearful temptations, Death is a grim & stern enemy,
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& we must passe through the terrors, and sorrowes, & bars of death, to the ioyes of life.
& we must pass through the terrors, and sorrows, & bars of death, to the Joys of life.
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Hell is a grim & stern enemy, & we must make account to touch at the gates of hell, when we saile to heauen:
Hell is a grim & stern enemy, & we must make account to touch At the gates of hell, when we sail to heaven:
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The Diuel is a grim & stern aduersary, & Gods children must fight with Diuels:
The devil is a grim & stern adversary, & God's children must fight with Devils:
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If wee will be the good Souldiers of Iesus Christ, we must wrestle & fight, not with flesh & bloud only,
If we will be the good Soldiers of Iesus christ, we must wrestle & fight, not with Flesh & blood only,
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but against principalities & powers, euen against the Diuel himselfe:
but against principalities & Powers, even against the devil himself:
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And therfore hauing so many, & so grim, & sterne enemies, that we must fight against, haue we not iust cause then to propound such things to our selues, in our meditations, to see how we can brook them;
And Therefore having so many, & so grim, & stern enemies, that we must fight against, have we not just cause then to propound such things to our selves, in our meditations, to see how we can brook them;
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& to hearten our selues against the feare & euill of them? Yet herein we must obserue two cautions;
& to hearten our selves against the Fear & evil of them? Yet herein we must observe two cautions;
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wee must not propound to our selues vaine and friuolous matters, without reason or ground, (that were to fight with our owne shadow) but serious thoughts and grounded meditations of true dangers, such as may or will befall vs, more or lesse, first or last.
we must not propound to our selves vain and frivolous matters, without reason or ground, (that were to fight with our own shadow) but serious thoughts and grounded meditations of true dangers, such as may or will befall us, more or less, First or last.
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Secondly, we must not propound to our selues any thoughts of sinne, for sin is a defiler,
Secondly, we must not propound to our selves any thoughts of sin, for since is a defiler,
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and the least thought or apprehension of sinne will infect vs;
and the least Thought or apprehension of sin will infect us;
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Sathan is so strong and subtle, we are so weake and simple, that if euer he get vs into any contemplation of sinne,
Sathan is so strong and subtle, we Are so weak and simple, that if ever he get us into any contemplation of sin,
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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,
as it is sin, though it be not with any intent to commit it; nay, though it be with a contrary intent, even to hate it, and prevent it,
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yet vsually hee will infect vs with it before wee be aware, so that it will leaue a staine behinde:
yet usually he will infect us with it before we be aware, so that it will leave a stain behind:
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therefore take heede of any speculations or propositions of future sinnes, for that is not the way to escape them,
Therefore take heed of any speculations or propositions of future Sins, for that is not the Way to escape them,
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but rather to be intangled with them, specially meditate not on the materials of sinne, for that is exceeding dangerous;
but rather to be entangled with them, specially meditate not on the materials of sin, for that is exceeding dangerous;
cc-acp av-c pc-acp vbi vvn p-acp pno32, av-j vvi xx p-acp dt n2-jn pp-f n1, p-acp d vbz av-vvg j;
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we may consider how hatefull it is to God, and how hurtfull to our own soules,
we may Consider how hateful it is to God, and how hurtful to our own Souls,
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but we must not meddle with the materials of sinne.
but we must not meddle with the materials of sin.
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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,
The second question is, how it can stand with the disposition of distressed Believers, that they should insult and triumph over their afflictions? Alas (may Some say) God's children Are humbled,
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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;
and mourn, and sighs, and groan under the burden, and yet do they insult and rejoice over them? Yes they do, their mourning and insultation may stand well together;
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they mourne for their present paine & griefe, but they insult ouer them in the assurance of victory,
they mourn for their present pain & grief, but they insult over them in the assurance of victory,
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and of the good they shal haue by them. They mourne for their sins that brought their afflictions on them;
and of the good they shall have by them. They mourn for their Sins that brought their afflictions on them;
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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;
But they rejoice Because they know that by God's hand these afflictions shall be made a means to cure those very Sins that have procured them;
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they mourne for the perishing of the outward man by them, but they insult that thereby the inward man is renewed daily:
they mourn for the perishing of the outward man by them, but they insult that thereby the inward man is renewed daily:
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In a word, they mourne in themselues, but they reioyce in God:
In a word, they mourn in themselves, but they rejoice in God:
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Carnall insultation doth not befit Gods children, this is an holy insultation, and it becomes them well.
Carnal insultation does not befit God's children, this is an holy insultation, and it becomes them well.
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They insult not, first in respect of their owne strength (such reioycing is not good) but meerely and onely in the strength of God;
They insult not, First in respect of their own strength (such rejoicing is not good) but merely and only in the strength of God;
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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 secondly, not so much for their own good and safety, but much more for the honour and glory that God shall have by their afflictions, and by their deliverance;
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and this is a holy and good insultation:
and this is a holy and good insultation:
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And this is the godly and Christian insultation of strong Beleeuers against all dangers, for that is the reach of the Text;
And this is the godly and Christian insultation of strong Believers against all dangers, for that is the reach of the Text;
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strong Beleeuers may doe it, weake Beleeuers may doe so too, but not with that sence as the other may:
strong Believers may do it, weak Believers may do so too, but not with that sense as the other may:
j n2 vmb vdi pn31, j n2 vmb vdi av av, cc-acp xx p-acp d n1 p-acp dt n-jn vmb:
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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.
christ Iesus was so weak that he was not able to bear his Cross, yet when he was nailed on that Cross, he did then openly triumph over all his enemies.
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Now come we to the proofe of the obseruation thus cleared. And first we will proue it in the state of the faithfull:
Now come we to the proof of the observation thus cleared. And First we will prove it in the state of the faithful:
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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.
Secondly, you shall see it in the practice of the faithful: And Thirdly, you shall see it in the warrant that God's children have for it.
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First, see it proued from the state of the faithfull, Psal. 112.7.8. He will not be afraid of euill tidings:
First, see it proved from the state of the faithful, Psalm 112.7.8. He will not be afraid of evil tidings:
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and why? for his heart is fixed and beleeueth in the Lord ;
and why? for his heart is fixed and Believeth in the Lord;
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And for the more certainty hee doubles vpon it in the 8. verse, His heart is stablished,
And for the more certainty he doubles upon it in the 8. verse, His heart is established,
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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,Therefore he will not Fear, etc. Who is it that the Prophet speaks of Here? Of a true Believer, that is, of him that believes in the Lord,
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and rests himselfe securely vpon the Lord for protection:
and rests himself securely upon the Lord for protection:
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And what is the effect that his Faith shall worke in him? strong assurance and comfort, it confirmeth and fixeth his heart;
And what is the Effect that his Faith shall work in him? strong assurance and Comfort, it confirmeth and fixeth his heart;
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And what then? He shall not be afraid of euill tidings: Againe in the 8. verse, His heart is established ;
And what then? He shall not be afraid of evil tidings: Again in the 8. verse, His heart is established;
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How farre? Euen to the seeing of his desire vpon his enemies, to the subduing and triumphing ouer,
How Far? Eve to the seeing of his desire upon his enemies, to the subduing and triumphing over,
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and the setting of his feet on the neckes of them.
and the setting of his feet on the necks of them.
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See it also in the practise of the faithfull, how they propound and hearten themselues against all dangers that may befall them.
See it also in the practice of the faithful, how they propound and hearten themselves against all dangers that may befall them.
vvb pn31 av p-acp dt n1 pp-f dt j, c-crq pns32 vvi cc vvi px32 p-acp d n2 cst vmb vvi pno32.
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It is the practise of all the faithfull as well as of Paul, and some other.
It is the practice of all the faithful as well as of Paul, and Some other.
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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.
It was the practice of the Whole Church, Psalm 46.1.2.3. God is our hope and strength, and help in Troubles, ready to be found.
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First, the Church there layes downe this holy assurance for the ground of their comfort,
First, the Church there lays down this holy assurance for the ground of their Comfort,
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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 this is a sure ground, that God is our hope and help in Troubles, etc. and then secondly, they propound to themselves dangers that may befall them,
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and strange and fearefull ones too;
and strange and fearful ones too;
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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;The mooning of the Earth, the falling of the Mountains into the midst of the Sea, the raging of the Waters, in the 2. and 3. Verses, such dangers as did not come to pass in their times;
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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,
But if they did, what then? Why then lastly, they gather to themselves out of this assurance matter of consolation against all these dangers, verse 2,
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as who should say, Let them roare when they will, we will not feare them,
as who should say, Let them roar when they will, we will not Fear them,
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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;
Because the Lord is our hope, and strength, and help in Troubles, ready to be found. So Psalm 27.1.2.3. it was David practise in his particular, the matter of the speech is this;
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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;The Lord is David Light, and his salvation, and the strength of his life: This he believes and is well assured of, and Therefore he fears nothing;
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and this hee inlargeth, propounding to himselfe in the 3. verse, a matter of great feare:
and this he enlargeth, propounding to himself in the 3. verse, a matter of great Fear:
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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:
What if a Whole host were pitched against him? what though war be raised against him? yet he would not be afraid, he would never be put to such a Fear as to unsettle his assurance in God:
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Alas, what is Dauid alone to a whole hoast of men? Nothing in himselfe,
Alas, what is David alone to a Whole host of men? Nothing in himself,
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but in his confidence and assurance that he hath in God, they are nothing to him, they shall neuer be able to destroy him:
but in his confidence and assurance that he hath in God, they Are nothing to him, they shall never be able to destroy him:
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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 if you mark the manner of his speech, he delivers it by Way of insultation too, The Lord is my Light, whom should I Fear? as setting his Adversaries At nought,
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and his heart triumphing in God against them all:
and his heart triumphing in God against them all:
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And that no man should thinke this was a matter peculiar to Dauid by prerogatiue, he makes it the case of euery true beleeuer,
And that no man should think this was a matter peculiar to David by prerogative, he makes it the case of every true believer,
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& calls vpon them for the same practise in the 14. verse, Hope in the Lord,
& calls upon them for the same practice in the 14. verse, Hope in the Lord,
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and be strong, and hee shall comfort thine heart, &c. As if hee should say, It is not my case alone, but yours too;and be strong, and he shall Comfort thine heart, etc. As if he should say, It is not my case alone, but yours too;
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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.
get you a sure faith in God, and found assurance as I have, and thereby you shall be comforted against all dangers, as I am.
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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.
Thirdly, behold this in the warrant that God's children have for it; they have good warrant for it, even from God himself, Isaiah 41.10.
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Feare not thou, for I am with thee, be not afraid, for I am thy God, I will strengthen thee, fear not thou, for I am with thee, be not afraid, for I am thy God, I will strengthen thee,
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and helpe thee, &c. And in the 12. verse, All their enemies shall bee as nothing,
and help thee, etc. And in the 12. verse, All their enemies shall be as nothing,
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and the men that warre against them as a thing of nought. The drift of the Prophets speech, is this;and the men that war against them as a thing of nought. The drift of the prophets speech, is this;
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The Lord would haue his children to take heart to themselues, and to be fearelesse of dangers;
The Lord would have his children to take heart to themselves, and to be fearless of dangers;
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What must they do then? Why, let them get sound assurance in God, and in his power, helpe,
What must they do then? Why, let them get found assurance in God, and in his power, help,
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and loue, and then all their opposites shall be as a thing of nought, they may scorne them. And so Isa. 43.1.2.
and love, and then all their opposites shall be as a thing of nought, they may scorn them. And so Isaiah 43.1.2.
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Thus saith the Lord, that created thee (oh Iacob) and hee that formed thee (oh Israel,) I haue redeemed thee, Thus Says the Lord, that created thee (o Iacob) and he that formed thee (o Israel,) I have redeemed thee,
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and haue called thee by thy name, thou art mine.
and have called thee by thy name, thou art mine.
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When thou passest through the waters I will be with thee, and through the flouds, that they doe not ouerflow thee;
When thou passest through the waters I will be with thee, and through the floods, that they do not overflow thee;
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when thou walkest through the fire thou shalt not be burnt, &c. It may bee they shall neuer fall into these dangers,when thou walkest through the fire thou shalt not be burned, etc. It may be they shall never fallen into these dangers,
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but it is spoken by way of supposition, as if God should say;
but it is spoken by Way of supposition, as if God should say;
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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,
If thou Shouldst fallen into these or any other dangers, yet in the assurance that God Says unto us, thou art mine, we shall safely and triumphantly pass through the fire,
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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 through the water, and through all dangers that ever can be imagined, & so, that we shall receive no damage by them in regard of our spiritual estate,
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and we shall haue comfort in them in regard of our outward estate. And so Psal. 91. from the first to the last verse;
and we shall have Comfort in them in regard of our outward estate. And so Psalm 91. from the First to the last verse;
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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;Who so dwells in the secret of the most high, shall abide in the shadow of the Almighty, etc. One would think At the First sighed that this were a repetition of one and the same thing;
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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:
for, what is it to dwell in the secret of the most high, but to abide in the shadow of the Almighty? It seems to be the same, but it is not so:
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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 former part of the verse shows the assurance that God's children have in the love of God, they dwell or repose themselves in God;
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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.
the latter part shows their safety and security that by his assurance they attain unto, they abide in the shadow of the Almighty, that is, they Are safe sheltered under the shadow of the Almighty.
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And these two the Prophet enlargeth in the rest of the Psalme:
And these two the Prophet enlarges in the rest of the Psalm:
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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 ;
their assurance in the 2. verse, I will say unto the Lord (o my hope and my fortress) he is my God, in him will I trust;
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Here is the repose of the children of God;
Here is the repose of the children of God;
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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.
but what is their safety? it follows in the rest of the Psalm, safety against ordinary dangers, The noisome pestilence, the flying arrows, etc. in the 3.5.
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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 6. Verses. Against supposed dangers, verse 7. A thousand shall fallen as thy side, and ten thousand At thy right hand, but it shall not come near thee;
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And against likely dangers in the verses following.
And against likely dangers in the Verses following.
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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.
And in the 13. verse, he Stretcheth out the safety of God's children even to insultation, Thou shalt walk upon the lion and the Asp, the young lion and the Dragon shalt thou tread under foot.
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Seeing then that this Doctrine agrees so fitly with the state, practise, and warrant of the faithfull,
Seeing then that this Doctrine agrees so fitly with the state, practice, and warrant of the faithful,
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then it must needs be an vndoubted truth, that let vs propound to our selues whatsoeuer dangers may befall vs,
then it must needs be an undoubted truth, that let us propound to our selves whatsoever dangers may befall us,
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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,
yet our holy and true assurance of God's love to us in christ Iesus, is able to Comfort and support our hearts against them all,
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euen to an holy insultation and triumphing ouer them.
even to an holy insultation and triumphing over them.
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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;
The Reasons how it comes to pass that this true and holy assurance of the love of God in christ Iesus, does so fortify the hearts of God's children against all dangers;
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I say the reasons thereof are many. First this holy assurance tells vs that God is on our side, and then what,
I say the Reasons thereof Are many. First this holy assurance tells us that God is on our side, and then what,
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or who, can be against vs? It is our Apostles owne reason, Rom. 8.31.
or who, can be against us? It is our Apostles own reason, Rom. 8.31.
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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,If God be on our side, who can be against us, that is, to do us harm? God does not turn out his children single to the battle to shift for themselves,
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but he goes forth with vs himselfe, and helpes vs, and comforts vs, and strengthens vs,
but he Goes forth with us himself, and helps us, and comforts us, and strengthens us,
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and incourageth vs, and teacheth vs, and maketh vs to fight, and fights himselfe for vs,
and Encourageth us, and Teaches us, and makes us to fight, and fights himself for us,
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and gets the victory for vs, and this our faith assures vs of, and this comforts the hearts of Gods children,
and gets the victory for us, and this our faith assures us of, and this comforts the hearts of God's children,
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and makes them confident against all dangers.
and makes them confident against all dangers.
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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,
In the 2. Kings 6.15, 16, 17. when the Prophet Elisha his servant saw the great host that compassed the city, he was much terrified,
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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.
and cries out ▪ Alas Master, how shall we do? The Prophet answers him, fear not, they that be with us Are more then they that be with them.
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This is like our case, when Gods children looke about them, and see a whole hoast of afflictions, dangers, persecutions,
This is like our case, when God's children look about them, and see a Whole host of afflictions, dangers, persecutions,
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and temptations compasse ▪ them about on euery side, they cry out in their weakenesse, Alas!
and temptations compass ▪ them about on every side, they cry out in their weakness, Alas!
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what shall wee doe? Our Faith that answers;
what shall we do? Our Faith that answers;
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Feare not, there be more with vs then there is against vs. Is not God more then all the world? God is with vs,
fear not, there be more with us then there is against us Is not God more then all the world? God is with us,
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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 :
and this assures and comforts our hearts. How sweetly does David cast himself upon God in his greatest dangers? Psalm 23.4. Though I walk through the valley of the shadow of death, I will Fear none evil:
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why? for thou art with me, thy Rod and thy Staffe they comfort me.
why? for thou art with me, thy Rod and thy Staff they Comfort me.
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God is not only with him, but he is with him to comfort him, & therfore he will not feare.
God is not only with him, but he is with him to Comfort him, & Therefore he will not Fear.
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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;
Secondly, this holy assurance tells us, that God loves us in christ, and what shall hurt God's darlings? Those whom God loves Are as tender to him as the Apple of his eye, Zach 2.8. now we know that the Apple of a men eye is most tender to him, he will see that that take no harm;
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and so are they to God:
and so Are they to God:
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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;
and Therefore whatsoever Goes to wrack, they shall have no harm, the bore persuasion of God's love to us is Comfort enough to establish us in any trouble;
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but faith doth not only perswade vs that God loues vs, but perswades vs further, that because he loues vs,
but faith does not only persuade us that God loves us, but persuades us further, that Because he loves us,
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therefore hee will keepe vs, and saue vs. And this fills our hearts with comfort and confidence in all dangers,
Therefore he will keep us, and save us And this fills our hearts with Comfort and confidence in all dangers,
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for can God loue vs, and yet giue vs ouer as a prey vnto his and our enemies? No, it is not possible.
for can God love us, and yet give us over as a prey unto his and our enemies? No, it is not possible.
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Thirdly, our holy assurance tells and warrants vs that our sinnes are forgiuen vs, and therefore all shall be well with vs:
Thirdly, our holy assurance tells and warrants us that our Sins Are forgiven us, and Therefore all shall be well with us:
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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:
If ever any thing do us a mischief, it is our Sins will do it; all the evils in the world cannot hurt us, except our Sins hurt us:
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Nothing can separate vs from the loue of God in Christ ; yea, but our sinnes separate betwixt vs and our God, Isaiah. 59.2.Nothing can separate us from the love of God in christ; yea, but our Sins separate betwixt us and our God, Isaiah. 59.2.
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but the beleeuing heart hath assurance, that all his sinnes are freely and fully forgiuen him by the mercies of GOD in IESVS CHRIST,
but the believing heart hath assurance, that all his Sins Are freely and Fully forgiven him by the Mercies of GOD in JESUS CHRIST,
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and so our faith concludes, that therefore they cannot separate vs, and so that nothing can separate vs from God.
and so our faith concludes, that Therefore they cannot separate us, and so that nothing can separate us from God.
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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;
I say not, but that though our Sins be forgiven us, yet still we Are liable to dangers and Troubles of all sorts, to grieve us, torment us, and to take us away;
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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:
but this I say, that no affliction can hurt us, as since can hurt us, that is, to condemnation, they cannot put us out of the favour of God, they shall never be able to separate us from the state of grace Here, nor glory hereafter:
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and this is fulnesse of comfort to the spirituall man, that can well relish it;
and this is fullness of Comfort to the spiritual man, that can well relish it;
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wee haue no further priuiledge (from the warrant of the word) by the charter of our freedome in Christ,
we have no further privilege (from the warrant of the word) by the charter of our freedom in christ,
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but this, that our afflictions shall neuer hurt vs, in regard of our spirituall estate, they shall neuer impeach our spirituall safety,
but this, that our afflictions shall never hurt us, in regard of our spiritual estate, they shall never impeach our spiritual safety,
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so long as our sinnes are forgiuen; for our sinnes are the poison and venome of all our afflictions;
so long as our Sins Are forgiven; for our Sins Are the poison and venom of all our afflictions;
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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:
when God shoots the Arrows of his Judgments against us, dipped in the venom of our Sins, they Are deadly Arrows, they will poison us, to our everlasting destruction:
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But when they are dipt in the death and blood of Iesus Christ, whereby our sinnes are forgiuen and taken away,
But when they Are dipped in the death and blood of Iesus christ, whereby our Sins Are forgiven and taken away,
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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;
then though his Arrows do wound us, it is a good wound, a comfortable wound, and such as he will heal himself with his own hand;
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so that they cannot hurt vs but comfort vs: And if we be taken away by such an Arrow, God takes vs to himselfe,
so that they cannot hurt us but Comfort us: And if we be taken away by such an Arrow, God Takes us to himself,
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and that is best of all.
and that is best of all.
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Fourthly, our faith tels vs, That all things shall worke together for our good, Rom. 8.28.
Fourthly, our faith tells us, That all things shall work together for our good, Rom. 8.28.
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How shall I know this but by faith? A true Beleeuer sees his enemies, prophane, wicked,
How shall I know this but by faith? A true Believer sees his enemies, profane, wicked,
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and carnall men, busie to doe him hurt, deuising and plotting how to worke some mischiefe against him;
and carnal men, busy to do him hurt, devising and plotting how to work Some mischief against him;
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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:
he sits down and smiles At the folly of the wicked, and Says, Alas poor men, little do they think that they take all this pains to Effect my greatest good, to do me good by this affliction:
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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;
sometime our dangers Are so great, and our afflictions Are so bitter, that we think it impossible that ever any good should come out of so great evils;
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but our faith stands vp and layes the power of God, and the promise of God together,
but our faith Stands up and lays the power of God, and the promise of God together,
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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 Says, God is able to help me, for he hath power enough, and he is willing to help me, for so he hath promised;
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and therefore he will in the end turne all my afflictions to my good; and so wee rest secure whatsoeuer comes.
and Therefore he will in the end turn all my afflictions to my good; and so we rest secure whatsoever comes.
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Lastly, we put on the spirituall armour by faith, Eph. 6.10.
Lastly, we put on the spiritual armour by faith, Ephesians 6.10.
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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,
to the 17. we have all the parts of this spiritual armour, and that makes him that is spiritually minded to be consecrated wholly to the service of God,
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and hauing on this armour, nothing can hurt vs. The Vses are these;
and having on this armour, nothing can hurt us The Uses Are these;
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first, this shewes the reason why the righteous are so bold and so confident in all their proiects and courses,
First, this shows the reason why the righteous Are so bold and so confident in all their projects and courses,
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as Salomon speakes, Pro. 28.1 The righteous are bold as a Lyon:
as Solomon speaks, Pro 28.1 The righteous Are bold as a lion:
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The reason is in the Doctrine, his faith assures his heart that he belongs to God,
The reason is in the Doctrine, his faith assures his heart that he belongs to God,
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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 ;
and persuades him of God's love, favour, protection, and salvation: And that is the reason that the Prophet Isaiah 28.16. Says, He that believes makes not haste;
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he that hath found assurance of Gods loue in Christ, makes not haste, is not disquieted or distempered,
he that hath found assurance of God's love in christ, makes not haste, is not disquieted or distempered,
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nor carried out of his Spirit, by any euill or danger whatsoeuer ▪ but rests vpon the might and power of God,
nor carried out of his Spirit, by any evil or danger whatsoever ▪ but rests upon the might and power of God,
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and neuer flyes out for the matter, but abides it with much boldnesse, and keepes himselfe within his Spirits,
and never flies out for the matter, but abides it with much boldness, and keeps himself within his Spirits,
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and rests soundly and sweetly on God for his deliuerence.
and rests soundly and sweetly on God for his deliuerence.
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It is admirable to consider what wonderfull courage, constancy and comfort Gods children stand out withall in great afflictions and distresses,
It is admirable to Consider what wonderful courage, constancy and Comfort God's children stand out withal in great afflictions and Distresses,
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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.
and merely upon this assurance, how boldly have they bearded those Tyrants that have insulted over them? how have they run to the fire? embraced the Cross? despised the shame? scorned all pain that hath been inflicted on them, lost all? and merely upon the strength of this assurance, Hebrew 11.35. The Apostle Says, that they would not accept deliverance, Because they were sure to obtain a better resurrection: In Dan. 3.16.17.
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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,
the three children were questioned before the King, he tells them if they would not fallen down and worship the Image that he had Set up, they should be cast into the hight fiery furnace: What do they answer? They were poor captives,
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yet see how they bearded the Tyrant: Oh King, we are not carefull to answere thee in this matter ; see how they sleight him;
yet see how they bearded the Tyrant: O King, we Are not careful to answer thee in this matter; see how they sleight him;
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our God is able to deliuer vs, and hee will deliuer vs, doe thou what thou canst: our God is able to deliver us, and he will deliver us, do thou what thou Canst:
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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. If not (mark how bold they Are) yet be it known to thee o King, that we will not worship thy God, etc. What is the ground of their resolution and courage? It is this, That God whom they serve, is able to deliver them, & he will deliver them.
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And so Luther, when he was sent for by his enemies, was disswaded not to goe;
And so Luther, when he was sent for by his enemies, was dissuaded not to go;
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yes saith hee, if there were so many Diuels there, as there are Tyles vpon their houses,
yes Says he, if there were so many Devils there, as there Are Tiles upon their houses,
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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;
yet I would not Fear them, grounding himself upon the assurance of God's protection. There is no true courage to be found, but in true believers;
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there may be counterfeit and carnall courage in hypocrites;
there may be counterfeit and carnal courage in Hypocrites;
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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:
neither is there any true courage in believers, but as they Are made partakers in Some measure of this holy assurance of the love of God to them in christ:
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this will appeare when it comes to the tryall, for then the boisterous hypocrite will faile,
this will appear when it comes to the trial, for then the boisterous hypocrite will fail,
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when the feeble true beleeuer will stand fast.
when the feeble true believer will stand fast.
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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.
And secondly this shows the Reason, why the wicked Are so fearful that they fly when none pursues them, Pro 28.1. and that they call for the Mountains to fallen upon them, to hide them from the presence of God, Reu. 6.16.17.
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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,
Why? the Reason is Because their hearts Are destitute of this holy assurance, and Therefore they wanting this comfortable persuasion and assurance of the love of God to warm their hearts,
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therefore they are so cold at the heart, and therefore they are ready to runne into Rockes and holes to hide themselues:
Therefore they Are so cold At the heart, and Therefore they Are ready to run into Rocks and holes to hide themselves:
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Some wicked men before trouble comes, set a good face on it, & thinke highly of themselues,
some wicked men before trouble comes, Set a good face on it, & think highly of themselves,
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& say they haue as good a faith in God as any of them all;
& say they have as good a faith in God as any of them all;
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but when it comes, & that they see they cannot put it off by sports and starting holes,
but when it comes, & that they see they cannot put it off by sports and starting holes,
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as they did before, then their hearts faile them, and then they grow to fearefull and desperate outrages.
as they did before, then their hearts fail them, and then they grow to fearful and desperate outrages.
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Oh Beloued, a man that truely feare God, needes feare nothing else;
O beloved, a man that truly Fear God, needs Fear nothing Else;
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Euery true beleeuer hath this true feare of God, and that makes him fearelesse of any thing else:
Every true believer hath this true Fear of God, and that makes him fearless of any thing Else:
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an vnbeleeuer hath none of this feare of God; and therefore hee hath iust cause to feare all things else:
an unbeliever hath none of this Fear of God; and Therefore he hath just cause to Fear all things Else:
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And it is the iust iudgement of God to giue them ouer to these base and slauish feares of all things else,
And it is the just judgement of God to give them over to these base and slavish fears of all things Else,
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because they regard not the true feare of God.
Because they regard not the true Fear of God.
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It is true that the strongest beleeuer hath his feares, but they are naturall, and are subdued by the Spirit of God,
It is true that the Strongest believer hath his fears, but they Are natural, and Are subdued by the Spirit of God,
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and the power of faith in him;
and the power of faith in him;
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But the wicked are neuer endued with the Spirit of God to worke faith in their hearts,
But the wicked Are never endued with the Spirit of God to work faith in their hearts,
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and therefore they are slaues to the most slauish feares.
and Therefore they Are slaves to the most slavish fears.
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The third Vse teacheth vs what wrong men doe to themselues, in that they doe not labour for this holy assurance:
The third Use Teaches us what wrong men do to themselves, in that they do not labour for this holy assurance:
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They depriue themselues of the greatest comfort that they can possibly haue in life or in death.
They deprive themselves of the greatest Comfort that they can possibly have in life or in death.
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This therefore is for reproofe of many Professors, that will pretend to haue faith, but they care not for this assurance of faith;
This Therefore is for reproof of many Professors, that will pretend to have faith, but they care not for this assurance of faith;
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if God giue it, well and good, if not, they will not labour for it, they thinke they haue faith enough to saue their owne soules.
if God give it, well and good, if not, they will not labour for it, they think they have faith enough to save their own Souls.
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There are diuers causes of this sinne, that men will not labour for this assurance of faith;
There Are diverse Causes of this sin, that men will not labour for this assurance of faith;
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First, some account it altogether needlesse, & therefore they looke not after it:
First, Some account it altogether needless, & Therefore they look not After it:
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Will not ordinary assurance, say they, serue the turne? Is it needlesse? This is strange;
Will not ordinary assurance, say they, serve the turn? Is it needless? This is strange;
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Can any man be too sure of his owne saluation? Can we be more sure then needs of eternall life? It cannot be.
Can any man be too sure of his own salvation? Can we be more sure then needs of Eternal life? It cannot be.
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Vsually such persons as these, either liuing or dying finde the want of it, and rue it, to their great discomfort;
Usually such Persons as these, either living or dying find the want of it, and rue it, to their great discomfort;
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I haue seene the woefull experience of that which I speake, and I haue obserued the righteous Iudgement of God vpon them:
I have seen the woeful experience of that which I speak, and I have observed the righteous Judgement of God upon them:
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Time will come when we shall haue more neede of it then we are aware.
Time will come when we shall have more need of it then we Are aware.
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Secondly, others pretend modesty, they say they dare not be so bold as to determine resolutely vpon their saluation:
Secondly, Others pretend modesty, they say they Dare not be so bold as to determine resolutely upon their salvation:
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It is Gods secret, and they may not search into it. I answere:
It is God's secret, and they may not search into it. I answer:
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It is a secret indeed, but yet such a secret as God reueales ordinarily to the humble, and to his familiars.
It is a secret indeed, but yet such a secret as God reveals ordinarily to the humble, and to his familiars.
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God will say to his soule, I am thy saluation, and therefore this is a simple,God will say to his soul, I am thy salvation, and Therefore this is a simple,
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and a sinfull modesty, not to be so bold as to seeke and accept that that God offers vs and bids vs seeke and take,
and a sinful modesty, not to be so bold as to seek and accept that that God offers us and bids us seek and take,
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and which if we seeke, we are sure to find;
and which if we seek, we Are sure to find;
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and therefore this is a cursed modesty, to say, what shall I be so bold as to search into this? This is somewhat like the vnprofitable seruant, that hid his talent and said he was afraid to vse it, Matth, 25.24.25. But see what followes;
and Therefore this is a cursed modesty, to say, what shall I be so bold as to search into this? This is somewhat like the unprofitable servant, that hid his talon and said he was afraid to use it, Matthew, 25.24.25. But see what follows;
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This wicked and sloathfull seruant must be cast into vtter darkenesse, where shall bee weeping and gnashing of teeth, verse 26. to 30.
This wicked and slothful servant must be cast into utter darkness, where shall be weeping and gnashing of teeth, verse 26. to 30.
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Thirdly, others are lazy and lumpish, and sluggish, and loue their owne ease, and therfore they will not quicken themselues to get this assurance:
Thirdly, Others Are lazy and lumpish, and sluggish, and love their own ease, and Therefore they will not quicken themselves to get this assurance:
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What dost thou loue thine owne outward ease, more then the greatest inward comfort of thy soule? A grieuous sinne that a mans owne ease should keepe him from heauen;
What dost thou love thine own outward ease, more then the greatest inward Comfort of thy soul? A grievous sin that a men own ease should keep him from heaven;
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Heauen was neuer made for any such sluggards to be receiued into it:
Heaven was never made for any such sluggards to be received into it:
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And therefore if thou doest not quicken vp thy selfe, and doe thy best endeauour to looke,
And Therefore if thou dost not quicken up thy self, and do thy best endeavour to look,
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and to labour for this assurance, thou shalt be cast into Hell :
and to labour for this assurance, thou shalt be cast into Hell:
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We see (as before) what became of that sloathfull seruant that would not imploy his Talent, Matth 25.26 30. Cast ye that vnprofitable seruant into vtter darkenesse, &c.
We see (as before) what became of that slothful servant that would not employ his Talon, Matthew 25.26 30. Cast you that unprofitable servant into utter darkness, etc.
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Fourthly, others pretend that they haue no time, at least not time enough to get it;
Fourthly, Others pretend that they have no time, At least not time enough to get it;
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It is a long time in getting, say they, and you will not deny but that ordinarily, it is gotten by long practise;
It is a long time in getting, say they, and you will not deny but that ordinarily, it is got by long practice;
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God sometimes giues it extraordinarily at an instant, but ordinarily it is a long time in getting,
God sometime gives it extraordinarily At an instant, but ordinarily it is a long time in getting,
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and wee haue no time to labour for it. I would aske them that thus pretend want of time:
and we have no time to labour for it. I would ask them that thus pretend want of time:
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why God did giue them all their time;
why God did give them all their time;
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Did he not doe it of purpose, that thou mightst learne to know him, and to beleeue in him,
Did he not do it of purpose, that thou Mightest Learn to know him, and to believe in him,
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and to obey him, and to get assurance of his loue and fauour in Christ? And hast thou time for all things else,
and to obey him, and to get assurance of his love and favour in christ? And hast thou time for all things Else,
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and not for this? Hast thou time to eate and to drinke, and to doe other worldly businesses,
and not for this? Hast thou time to eat and to drink, and to do other worldly businesses,
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yea to learne Religion too, so farre as thou dost affect it;
yea to Learn Religion too, so Far as thou dost affect it;
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and yet hast thou no time to acquaint thy selfe with the promises of God, that thou maist get this assurance? This thou doest not affect nor desire,
and yet hast thou no time to acquaint thy self with the promises of God, that thou Mayest get this assurance? This thou dost not affect nor desire,
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and therefore thou hast no time to get it;
and Therefore thou hast no time to get it;
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If thou hadst a desire to get it, and if thou didst know the comfort of it, thou wouldst serue thy selfe vpon all times and seasons, both Sabboth day and weeke dayes,
If thou Hadst a desire to get it, and if thou didst know the Comfort of it, thou Wouldst serve thy self upon all times and seasons, both Sabbath day and Week days,
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and vpon all exercises, not onely spirituall, but euen euery businesse thou takest in hand, to helpe thee forward to get this assurance of saluation.
and upon all exercises, not only spiritual, but even every business thou Takest in hand, to help thee forward to get this assurance of salvation.
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Fiftly, others say, it is impossible, or at least very difficult to begotten, they will not trouble themselues about it.
Fifty, Others say, it is impossible, or At least very difficult to begotten, they will not trouble themselves about it.
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I answere, it is not impossible to be had, Iob : and Dauid, and Paul, and others had it:
I answer, it is not impossible to be had, Job: and David, and Paul, and Others had it:
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If it be impossible with men, yet it is not impossible with God, and it is the worke of God, and not of man;
If it be impossible with men, yet it is not impossible with God, and it is the work of God, and not of man;
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I grant it is hard and difficult to be got, but so are all spirituall and heauenly things;
I grant it is hard and difficult to be god, but so Are all spiritual and heavenly things;
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neuer thinke to come to heauen but through many difficulties; Oh poore soule!
never think to come to heaven but through many difficulties; O poor soul!
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if thou didst know the admirable comfort and sweetnesse that this assurance will bring vnto thy soule both here and for euer, thou wouldest endure and passe, by all difficulties to attaine it. Sixtly.
if thou didst know the admirable Comfort and sweetness that this assurance will bring unto thy soul both Here and for ever, thou Wouldst endure and pass, by all difficulties to attain it. Sixty.
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Others they cherish and fauour in themselues some knowne sinne, and if they doe, let them take this for a rule, they shal neuer get this assurance:
Others they cherish and favour in themselves Some known sin, and if they do, let them take this for a Rule, they shall never get this assurance:
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the least knowne sinne cherished and fauoured in a man, and assurance of saluation, can neuer stand together, no more then fire and water,
the least known sin cherished and favoured in a man, and assurance of salvation, can never stand together, no more then fire and water,
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and therefore either leaue thy sinne, or els thou must leaue the assurance of thy saluation.
and Therefore either leave thy sin, or Else thou must leave the assurance of thy salvation.
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This many haue proued true by experience, & therfore they, like the Gadarens, had rather leaue Christ, then loose their swine;
This many have proved true by experience, & Therefore they, like the Gadarenes, had rather leave christ, then lose their Swine;
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so these had rather desperately loose the Assurance of their saluation, then leaue their filthy sinnes;
so these had rather desperately lose the Assurance of their salvation, then leave their filthy Sins;
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and so they preferre their swynish sinne before the sweetest comfort of the soule: A fearefull practise. Seauenthly.
and so they prefer their swynish sin before the Sweetest Comfort of the soul: A fearful practice. Seauenthly.
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Others compare their faith with the faith of the ordinary sort of professors:
Others compare their faith with the faith of the ordinary sort of professors:
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They say they see not such strong assurance in them, and therefore they lift not to be singular, they will stay in that they haue:
They say they see not such strong assurance in them, and Therefore they lift not to be singular, they will stay in that they have:
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But first tell mee, how doest thou know that others haue not such a strong assurance? they may haue it for ought thou knowest;
But First tell me, how dost thou know that Others have not such a strong assurance? they may have it for ought thou Knowest;
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and therefore to thee this is a false ground. But secondly, say they haue it not, say that the world be destitute of it;
and Therefore to thee this is a false ground. But secondly, say they have it not, say that the world be destitute of it;
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this is no excuse to thee, seeing God will haue thee to haue it, thou must not liue by mens examples, but by Gods lawes.
this is no excuse to thee, seeing God will have thee to have it, thou must not live by men's Examples, but by God's laws.
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Thirdly, if thou wilt needs follow the example of men in this;
Thirdly, if thou wilt needs follow the Exampl of men in this;
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follow the example not of the worst, but of the best, as Abraham, Iob, Dauid, Paul, &c. follow these,
follow the Exampl not of the worst, but of the best, as Abraham, Job, David, Paul, etc. follow these,
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for these hath God of purpose propounded, and set downe in Scripture as patterns for vs to imitate,
for these hath God of purpose propounded, and Set down in Scripture as patterns for us to imitate,
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euen in this grace of assurance:
even in this grace of assurance:
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And know, that seeing all the ancient Fathers had it, and it was their greatest grace,
And know, that seeing all the ancient Father's had it, and it was their greatest grace,
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therefore it is a shame for vs that we haue it not in some measure.
Therefore it is a shame for us that we have it not in Some measure.
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All these and such like, are but gulls and delusions of Sathan to depriue men of their greatest comfort in life and death,
All these and such like, Are but gulls and delusions of Sathan to deprive men of their greatest Comfort in life and death,
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and of the strongest proppe of the kingdome of grace.
and of the Strongest prop of the Kingdom of grace.
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Let vs therefore examine our selues, and see whether euery one of vs be not guilty of all or some of these;
Let us Therefore examine our selves, and see whither every one of us be not guilty of all or Some of these;
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and if wee be, no maruell then if wee haue so little assurance. Lastly, seeing this assurance is of such excellent vse;
and if we be, no marvel then if we have so little assurance. Lastly, seeing this assurance is of such excellent use;
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then let vs labour to see that the assurance wee haue be true and sound, and to presse vs hereunto, consider these things:
then let us labour to see that the assurance we have be true and found, and to press us hereunto, Consider these things:
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First, that thy assurance must beare a great burthen;
First, that thy assurance must bear a great burden;
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it must beare all thy afflictions in life, and in death, therefore see it be true and sound.
it must bear all thy afflictions in life, and in death, Therefore see it be true and found.
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If the principalls of a house be not sound timber, the house must fall. Thou art sure to be sifted and tryed to the vttermost, either liuing, or dying,
If the principals of a house be not found timber, the house must fallen. Thou art sure to be sifted and tried to the uttermost, either living, or dying,
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therefore see that thy assurance, that must beare these trialls, be sound and good A man that hath good euidences for his Land, dare bide tryall of his Title against all enemies;
Therefore see that thy assurance, that must bear these trials, be found and good A man that hath good evidences for his Land, Dare bide trial of his Title against all enemies;
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but if they be counterfeit, hee dare not bide the triall.
but if they be counterfeit, he Dare not bide the trial.
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And so, if our assurance be sound and good, we dare bide the triall of all afflictions;
And so, if our assurance be found and good, we Dare bide the trial of all afflictions;
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if not, we will neuer stand to the triall.
if not, we will never stand to the trial.
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Secondly, consider Sathans pollicy, when he cannot draw vs away from seeking sound assurance, then he will put a tricke vpon vs,
Secondly, Consider Satan's policy, when he cannot draw us away from seeking found assurance, then he will put a trick upon us,
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& he will labour to make vs beleeue wee haue it, when indeed wee haue it not:
& he will labour to make us believe we have it, when indeed we have it not:
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And therefore let vs see that it be true and sound, and let vs take heed wee mistake not the Diuels assurance for Gods; a shamefull mistake.
And Therefore let us see that it be true and found, and let us take heed we mistake not the Devils assurance for God's; a shameful mistake.
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Yea, but how shall I know that my assurance is sound and true, or no? I answer, thou shalt descerne it clearely by these foure obseruations:
Yea, but how shall I know that my assurance is found and true, or no? I answer, thou shalt discern it clearly by these foure observations:
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First, by the cause of our assurance: Secondly, by the Rise of it: Thirdly, by the nature of it:
First, by the cause of our assurance: Secondly, by the Rise of it: Thirdly, by the nature of it:
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And fourthly, by the fruit of it. First, by the cause of our assurance, how it was wrought in thee;
And fourthly, by the fruit of it. First, by the cause of our assurance, how it was wrought in thee;
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Was it wrought by the word and by the spirit? Hath God made thee well acquainted with his promises reuealed in his word, that hee will neuer faile thee,
Was it wrought by the word and by the Spirit? Hath God made thee well acquainted with his promises revealed in his word, that he will never fail thee,
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nor forsake thee? Doest thou finde the spirit of God to incline thine heart to remember them,
nor forsake thee? Dost thou find the Spirit of God to incline thine heart to Remember them,
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and to beleeue them, to rest vpon them, and to apply them to thine owne heart as the vndoubted truth of God;
and to believe them, to rest upon them, and to apply them to thine own heart as the undoubted truth of God;
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and that heauen and earth shall faile, but not one tittle of them shall faile? Doest thou find that thou hast thy part in them,
and that heaven and earth shall fail, but not one tittle of them shall fail? Dost thou find that thou hast thy part in them,
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and that they do belong to thee being in Christ, as well as to any beleeuer? If it be so with thee,
and that they do belong to thee being in christ, as well as to any believer? If it be so with thee,
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then thy assurance is sound and good, else it is not sound, except it arise from this cause;
then thy assurance is found and good, Else it is not found, except it arise from this cause;
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for Gods word is the word of truth, his spirit is the spirit of truth,
for God's word is the word of truth, his Spirit is the Spirit of truth,
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and they teach and worke no lye, but looke whatsoeuer grace they teach and worke, the same is a true grace without exception:
and they teach and work no lie, but look whatsoever grace they teach and work, the same is a true grace without exception:
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therefore if thy assurance arise from these, it is sound and good, Psal. 119.49. Remember thy promise made to thy seruant, wherein thou hast caused me to trust.
Therefore if thy assurance arise from these, it is found and good, Psalm 119.49. remember thy promise made to thy servant, wherein thou hast caused me to trust.
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When the Lord acquaints vs with his word and promises, and causeth vs by his spirit to put our trust in them, this is a sound and true assurance that shall stand in remembrance before God for euer:
When the Lord acquaints us with his word and promises, and Causes us by his Spirit to put our trust in them, this is a found and true assurance that shall stand in remembrance before God for ever:
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The contrary, counterfeit assurance and vaine presumption, is fetcht and doth arise from other causes,
The contrary, counterfeit assurance and vain presumption, is fetched and does arise from other Causes,
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as maintenance, welfare in outward things, selfe-loue, Sathans flattery, soothings vp of men, and such like;
as maintenance, welfare in outward things, Self-love, Satan's flattery, soothings up of men, and such like;
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but this is presumption, and neuer comes from the word and spirit.
but this is presumption, and never comes from the word and Spirit.
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An hypocrite may say he doth apply the promises of God to himselfe, and that his assurance ariseth from thence,
an hypocrite may say he does apply the promises of God to himself, and that his assurance arises from thence,
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and may haue some places of Scripture running in his head sometimes tending to that effect;
and may have Some places of Scripture running in his head sometime tending to that Effect;
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yet indeed he mis-vnderstands the word, and mis-applyes the promises, and they are not seconded by Gods spirit in their hearts, causing them to put their trust in the promises.
yet indeed he mis-vnderstands the word, and mis-applyes the promises, and they Are not seconded by God's Spirit in their hearts, causing them to put their trust in the promises.
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Secondly, looke into the Rise of our assurance, and what is that? It is when our assurance is gotten and doth arise vpon and after hearty and vnfained repentance for sinne,
Secondly, look into the Rise of our assurance, and what is that? It is when our assurance is got and does arise upon and After hearty and unfeigned Repentance for sin,
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and vpon hearty praier to God:
and upon hearty prayer to God:
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oh, when a poore sinnefull soule findes that hee is ouerladen with sinne, and hath the sence of the burthen thereof in his heart,
o, when a poor sinful soul finds that he is overladen with sin, and hath the sense of the burden thereof in his heart,
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and goes to God, and humbles himselfe for it throughly before the Lord, with sighes and groanes vnspeakeable,
and Goes to God, and humbles himself for it thoroughly before the Lord, with sighs and groans unspeakable,
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and hath bedewed himselfe with the teares of a troubled head, and a broken heart, and hath pleaded effectually the pardon of all his sinnes in the death of Christ,
and hath bedewed himself with the tears of a troubled head, and a broken heart, and hath pleaded effectually the pardon of all his Sins in the death of christ,
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and the grace of reformation by his spirit, then is that soule in a fit case to receiue this assurance.
and the grace of Reformation by his Spirit, then is that soul in a fit case to receive this assurance.
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And vsually in this case God stirres vp the heart to begge this assurance, and in this case vsually God giues it, Psal. 51.1.2.3.8.12. Dauid pleads hard for the forgiuenesse of his sinnes, for iustification, and sanctification;
And usually in this case God stirs up the heart to beg this assurance, and in this case usually God gives it, Psalm 51.1.2.3.8.12. David pleads hard for the forgiveness of his Sins, for justification, and sanctification;
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and he addes this petition more, Restore to me the ioy of thy saluation, stablish mee with thy free spirit ;
and he adds this petition more, Restore to me the joy of thy salvation, establish me with thy free Spirit;
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and vpon this petition God gaue it him: Counterfeit assurance, and vaine presumption hath no such rise;
and upon this petition God gave it him: Counterfeit assurance, and vain presumption hath not such rise;
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but it ariseth from a benummed conscience, and from a dead spirit.
but it arises from a benumbed conscience, and from a dead Spirit.
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I neuer doubted (say some) but haue good assurance of Gods loue in Christ,
I never doubted (say Some) but have good assurance of God's love in christ,
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and all shall goe well with mee:
and all shall go well with me:
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True, because thou hast a dead conscience, and art past feeling, and art not sensible of thy danger,
True, Because thou hast a dead conscience, and art passed feeling, and art not sensible of thy danger,
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as a dead man feeles no hurt, because he is dead, and so it is with thy dead and benummed conscience.
as a dead man feels no hurt, Because he is dead, and so it is with thy dead and benumbed conscience.
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Thirdly, we may know whether our assurance be sound & good from the nature of it:
Thirdly, we may know whither our assurance be found & good from the nature of it:
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True assurance is humble and lowly, and stands not vpon its owne strength, but it stands vpon the strength, power, and goodnesse of God;
True assurance is humble and lowly, and Stands not upon its own strength, but it Stands upon the strength, power, and Goodness of God;
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They came about me like Bees (saith the Prophet) Psal. 118.11.12. but in the name of the Lord I shall destroy them: They Come about me like Bees (Says the Prophet) Psalm 118.11.12. but in the name of the Lord I shall destroy them:
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Dauid neuer makes mention of his owne strength, but of Gods. Goliah was confident in himselfe,David never makes mention of his own strength, but of God's Goliath was confident in himself,
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but hee had a shamefull fall; Dauid was confident in God, and had a glorious victory.
but he had a shameful fallen; David was confident in God, and had a glorious victory.
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Let vs therefore humble our selues in the consideration of our owne weakenesse, and let vs rest vpon the strength of God in Christ, and that is true assurance.
Let us Therefore humble our selves in the consideration of our own weakness, and let us rest upon the strength of God in christ, and that is true assurance.
vvb pno12 av vvi po12 n2 p-acp dt n1 pp-f po12 d n1, cc vvb pno12 vvi p-acp dt n1 pp-f np1 p-acp np1, cc d vbz j n1.
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Lastly, let vs looke vpon the fruit of our assurance:
Lastly, let us look upon the fruit of our assurance:
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Is it ioyned with a godly life? The same spirit that is the spirit of adoption, to assure vs of our saluation, is also the spirit of sanctification to renew vs,
Is it joined with a godly life? The same Spirit that is the Spirit of adoption, to assure us of our salvation, is also the Spirit of sanctification to renew us,
vbz pn31 vvn p-acp dt j n1? dt d n1 cst vbz dt n1 pp-f n1, pc-acp vvi pno12 pp-f po12 n1, vbz av dt n1 pp-f n1 pc-acp vvi pno12,
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and to make vs liue a godly life;
and to make us live a godly life;
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and none can haue this assurance but he that leads a godly life, 1. Iohn 3.3. He that hath this hope in him purgeth himselfe.
and none can have this assurance but he that leads a godly life, 1. John 3.3. He that hath this hope in him Purgeth himself.
cc pix vmb vhi d n1 cc-acp pns31 cst vvz dt j n1, crd np1 crd. pns31 cst vhz d n1 p-acp pno31 vvz px31.
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If therefore thou sayest thou hast this assurance, and art not purged from thy sinnes, thou art a lyer:
If Therefore thou Sayest thou hast this assurance, and art not purged from thy Sins, thou art a liar:
cs av pns21 vv2 pns21 vh2 d n1, cc vb2r xx vvn p-acp po21 n2, pns21 vb2r dt n1:
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When we sinne, especially against conscience, our assurance much decayes, as fire when water is cast vpon it:
When we sin, especially against conscience, our assurance much decays, as fire when water is cast upon it:
c-crq pns12 vvb, av-j p-acp n1, po12 n1 d n2, c-acp n1 c-crq n1 vbz vvn p-acp pn31:
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But if thou beest purged from thy sinne, it will make thee more sure, 2 Pet. 1.9, 10. Hee that hath not these things, &c. hath forgotten that hee was purged from his olde sinnes;
But if thou Best purged from thy sin, it will make thee more sure, 2 Pet. 1.9, 10. He that hath not these things, etc. hath forgotten that he was purged from his old Sins;
cc-acp cs pns21 vb2s vvn p-acp po21 n1, pn31 vmb vvi pno21 av-dc j, crd np1 crd, crd pns31 cst vhz xx d n2, av vhz vvn cst pns31 vbds vvn p-acp po31 j n2;
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but he that doth these things, he that endeauours to leade a godly life, and to stand it out to death, he shall neuer fall. FINIS.but he that does these things, he that endeavours to lead a godly life, and to stand it out to death, he shall never fallen. FINIS.
cc-acp pns31 cst vdz d n2, pns31 cst n2 pc-acp vvi dt j n1, cc pc-acp vvi pn31 av p-acp n1, pns31 vmb av-x vvi. fw-la.
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THE NINTH SERMON, Vpon ROMANS 8. the two last Verses. For I am sure, that neither Death, nor life, nor Angels, &c.
THE NINTH SERMON, Upon ROMAN 8. the two last Verses. For I am sure, that neither Death, nor life, nor Angels, etc.
dt ord n1, p-acp jp crd dt crd ord n2. c-acp pns11 vbm j, cst dx n1, ccx n1, ccx n2, av
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WE haue proceeded in handling this Scripture, as the Lord hath beene pleased to giue strength,
WE have proceeded in handling this Scripture, as the Lord hath been pleased to give strength,
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so far as that now we are come to speake of those particular dangers which the Apostle propounds to himselfe, and to all the faithfull;
so Far as that now we Are come to speak of those particular dangers which the Apostle propounds to himself, and to all the faithful;
av av-j p-acp cst av pns12 vbr vvn pc-acp vvi pp-f d j n2 r-crq dt n1 vvz p-acp px31, cc p-acp d dt j;
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and the particular comforts which they haue to sustain themselues in them, we haue spoken before in the generall of both.
and the particular comforts which they have to sustain themselves in them, we have spoken before in the general of both.
cc dt j n2 r-crq pns32 vhb pc-acp vvi px32 p-acp pno32, pns12 vhb vvn a-acp p-acp dt n1 pp-f d.
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Now we are to proceed to the particulars;
Now we Are to proceed to the particulars;
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for so the Apostle makes mention of some principall and particular dangers here, as Death, life, Angels, &c. wherin we must not thinke that our Apostle speaks rashly, or at aduenture;
for so the Apostle makes mention of Some principal and particular dangers Here, as Death, life, Angels, etc. wherein we must not think that our Apostle speaks rashly, or At adventure;
c-acp av dt n1 vvz n1 pp-f d n-jn cc j n2 av, c-acp n1, n1, n2, av c-crq pns12 vmb xx vvi cst po12 n1 vvz av-j, cc p-acp n1;
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but vpon mature deliberation, & of set purpose he makes special choise of these particulars here mentioned,
but upon mature deliberation, & of Set purpose he makes special choice of these particulars Here mentioned,
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as being the most materiall things whereby any danger may acrue to Gods children, and secures himselfe and them of safety and preseruation against all these dangers:
as being the most material things whereby any danger may accrue to God's children, and secures himself and them of safety and preservation against all these dangers:
c-acp vbg dt av-ds j-jn n2 c-crq d n1 vmb vvi p-acp npg1 n2, cc vvz px31 cc pno32 pp-f n1 cc n1 p-acp d d n2:
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Our Apostle vnderstood himselfe well, for he spake as hee was moued by the spirit, and the spirit neuer speakes idlely, he spake it in the height of his faith,
Our Apostle understood himself well, for he spoke as he was moved by the Spirit, and the Spirit never speaks idly, he spoke it in the height of his faith,
po12 n1 vvd px31 av, c-acp pns31 vvd c-acp pns31 vbds vvn p-acp dt n1, cc dt n1 av-x vvz av-j, pns31 vvd pn31 p-acp dt n1 pp-f po31 n1,
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and therefore in the height of his spirit, and therefore he spake most seriously, and aduisedly, and not rashly;
and Therefore in the height of his Spirit, and Therefore he spoke most seriously, and advisedly, and not rashly;
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and he spake it in the depth of his afflictions, verse 36. and the words of the afflicted are not winde,
and he spoke it in the depth of his afflictions, verse 36. and the words of the afflicted Are not wind,
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as Iob speakes, that is a bare and empty sound, but vsually they are full of matter and substance;
as Job speaks, that is a bore and empty found, but usually they Are full of matter and substance;
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and surely that which the Apostle here mentions is so full of matter and substance, that I could neuer find by my poore reading, meditation,
and surely that which the Apostle Here mentions is so full of matter and substance, that I could never find by my poor reading, meditation,
cc av-j cst r-crq dt n1 av n2 vbz av j pp-f n1 cc n1, cst pns11 vmd av-x vvi p-acp po11 j n-vvg, n1,
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& prayers, any full content touching the full sence and reach of the Apostle.
& Prayers, any full content touching the full sense and reach of the Apostle.
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But a man may passe in a shallow boat ouer a deepe riuer, and so farre as our lyne and plummet will reach, wee will endeauour (God willing) to sound the depth of these mysteries.
But a man may pass in a shallow boat over a deep river, and so Far as our line and plummet will reach, we will endeavour (God willing) to found the depth of these Mysteres.
p-acp dt n1 vmb vvi p-acp dt j n1 p-acp dt j-jn n1, cc av av-j c-acp po12 n1 cc n1 vmb vvi, pns12 vmb vvi (np1 vvg) pc-acp vvi dt n1 pp-f d n2.
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Neither death, nor life, nor Angells, &c. shall separate vs. First, of the first two particulars, death, and life. By life, and by death we are to vnderstand not onely the things themselues, life, and death ; but all occurrences and passages.Neither death, nor life, nor Angels, etc. shall separate us First, of the First two particulars, death, and life. By life, and by death we Are to understand not only the things themselves, life, and death; but all occurrences and passages.
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Our whole estate in life, and death, we are then to take it thus, as if the Apostle had said, I am sure, that neuer any thing that doth befall Gods Children either in life or in death, shall be able to separate them from the loue of God which is in Christ Iesus our Lord. The Doctrine is this.
Our Whole estate in life, and death, we Are then to take it thus, as if the Apostle had said, I am sure, that never any thing that does befall God's Children either in life or in death, shall be able to separate them from the love of God which is in christ Iesus our Lord. The Doctrine is this.
po12 j-jn n1 p-acp n1, cc n1, pns12 vbr av pc-acp vvi pn31 av, c-acp cs dt n1 vhd vvn, pns11 vbm j, cst av-x d n1 cst vdz vvi npg1 n2 av-d p-acp n1 cc p-acp n1, vmb vbi j pc-acp vvi pno32 p-acp dt n1 pp-f np1 r-crq vbz p-acp np1 np1 po12 n1. dt n1 vbz d.
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All true Beleeuers are in good safetie vnder Gods assured protection against all dangers in life & death.
All true Believers Are in good safety under God's assured protection against all dangers in life & death.
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That the Doctrine may be the better vnderstood, and beleeued, take these two points for explication. That the Doctrine may be the better understood, and believed, take these two points for explication.
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First, consider the dangers that are offered vnto vs in life and death: Secondly, let vs consider how farre all true beleeuers are in safety against them.
First, Consider the dangers that Are offered unto us in life and death: Secondly, let us Consider how Far all true believers Are in safety against them.
ord, vvb dt n2 cst vbr vvn p-acp pno12 p-acp n1 cc n1: ord, vvb pno12 vvi c-crq av-j d j n2 vbr p-acp n1 p-acp pno32.
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And first we will beginne with the dangers of life:
And First we will begin with the dangers of life:
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Life indangers vs two wayes, either on the right hand, when we are too much in loue with it: Life endangers us two ways, either on the right hand, when we Are too much in love with it:
n1 vvz pno12 crd n2, av-d p-acp dt j-jn n1, c-crq pns12 vbr av av-d p-acp n1 p-acp pn31:
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Or on the left hand, when we are too much out of loue with it.
Or on the left hand, when we Are too much out of love with it.
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On the right hand, life is in it selfe very sweet, and much desired and delighted in;
On the right hand, life is in it self very sweet, and much desired and delighted in;
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but especially when it is seconded with outward comforts, as health, friends, ease, goods, honours, &c. then it is much more sweet and desired.
but especially when it is seconded with outward comforts, as health, Friends, ease, goods, honours, etc. then it is much more sweet and desired.
cc-acp av-j c-crq pn31 vbz vvn p-acp j n2, c-acp n1, n2, n1, n2-j, n2, av av pn31 vbz d dc j cc vvn.
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Yea, but Gods children must know, that they must deny themselues, & forsake their own wills, they must be crucified to the whole world,
Yea, but God's children must know, that they must deny themselves, & forsake their own wills, they must be Crucified to the Whole world,
uh, cc-acp npg1 n2 vmb vvi, cst pns32 vmb vvi px32, cc vvi po32 d n2, pns32 vmb vbi vvn p-acp dt j-jn n1,
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& the world must be crucified to them:
& the world must be Crucified to them:
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yea, and happily they must bee called out to loose their liues for Christ, and for his Gospell.
yea, and happily they must be called out to lose their lives for christ, and for his Gospel.
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Now here is the danger, whether they will loose their sweet liues, or their sweet soules, many of Gods deare children haue bin put to great plunges in this kind.
Now Here is the danger, whither they will lose their sweet lives, or their sweet Souls, many of God's deer children have been put to great plunges in this kind.
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Peter himselfe, though hee loued his Master dearely, and profest that hee would neuer forsake him,Peter himself, though he loved his Master dearly, and professed that he would never forsake him,
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but resolued to dye with him;
but resolved to die with him;
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yet when it came to the triall, for the brunt of the proofe, that either hee must forsake his Master, or his life;
yet when it Come to the trial, for the brunt of the proof, that either he must forsake his Master, or his life;
av c-crq pn31 vvd p-acp dt n1, p-acp dt n1 pp-f dt n1, cst d pns31 vmb vvi po31 n1, cc po31 n1;
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Peter had rather forsake his best Master, then his sweet life.Peter had rather forsake his best Master, then his sweet life.
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When such tall Cedars shrinke in such a storme, alas poore soules, what shal become of vs the low shrubs? Againe, life indangers on the left hand by crosses, whereby wee are too much out of loue with it:
When such tall Cedars shrink in such a storm, alas poor Souls, what shall become of us the low shrubs? Again, life endangers on the left hand by Crosses, whereby we Are too much out of love with it:
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After a time of well fare comes losses, wants, discontentments, sicknesses, paines, infirmities, temptations, persecutions, terrours of conscience, they come.
After a time of well fare comes losses, Wants, discontentments, Sicknesses, pains, infirmities, temptations, persecutions, terrors of conscience, they come.
c-acp dt n1 pp-f av n1 vvz n2, n2, n2, n2, n2, n2, n2, n2, n2 pp-f n1, pns32 vvb.
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What are wee to doe in this case? Here are great dangers towards vs;
What Are we to do in this case? Here Are great dangers towards us;
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our hearts droope, our spirits are dying, wee are a burthen to our selues, wee are weary of our liues, heere is our danger:
our hearts droop, our spirits Are dying, we Are a burden to our selves, we Are weary of our lives, Here is our danger:
po12 n2 vvi, po12 n2 vbr vvg, pns12 vbr dt n1 p-acp po12 n2, pns12 vbr j pp-f po12 n2, av vbz po12 n1:
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Now, whether are wee content patiently to endure this dying life, or desperately to desire an vntimely death? This was a danger of Ionas 4.3. It is better for mee (saith hee) to dye then to liue:
Now, whither Are we content patiently to endure this dying life, or desperately to desire an untimely death? This was a danger of Ionas 4.3. It is better for me (Says he) to die then to live:
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A fearefull speech of a Prophet of the Lord: And so it was a danger of Iob, chap. 7.15. My soule chuseth rather to be strangled, and to dye:
A fearful speech of a Prophet of the Lord: And so it was a danger of Job, chap. 7.15. My soul chooseth rather to be strangled, and to die:
dt j n1 pp-f dt n1 pp-f dt n1: cc av pn31 vbds dt n1 pp-f np1, n1 crd. po11 n1 vvz av-c pc-acp vbi vvn, cc pc-acp vvi:
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Yea, many of Gods deare children haue beene so hardly put to it in this kinde, that they haue beene tempted to make away themselues,
Yea, many of God's deer children have been so hardly put to it in this kind, that they have been tempted to make away themselves,
uh, d pp-f npg1 j-jn n2 vhb vbn av av vvn p-acp pn31 p-acp d n1, cst pns32 vhb vbn vvn pc-acp vvi av px32,
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and to put an end to a wearisome life by a desperate death;
and to put an end to a wearisome life by a desperate death;
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I say they haue beene tempted to it, but through Gods mercifull protection they haue beene kept from it:
I say they have been tempted to it, but through God's merciful protection they have been kept from it:
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Here are the dangers of life. Secondly, Death endangers vs another way: The very name of death is terrible to vs;
Here Are the dangers of life. Secondly, Death endangers us Another Way: The very name of death is terrible to us;
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and sometime the time of our death doth dismay vs; and sometime the manner of our death troubles vs;
and sometime the time of our death does dismay us; and sometime the manner of our death Troubles us;
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but the matter of death that scarres vs most of all, when wee thinke with our selues, that now wee must die,
but the matter of death that scars us most of all, when we think with our selves, that now we must die,
cc-acp dt n1 pp-f n1 cst n2 pno12 av-ds pp-f d, c-crq pns12 vvb p-acp po12 n2, cst av pns12 vmb vvi,
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and giue vp the Ghost, and leaue all the world, and forsake this present light that shines about vs;
and give up the Ghost, and leave all the world, and forsake this present Light that shines about us;
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when the body and soule must part, that haue been all this while louing friends together;
when the body and soul must part, that have been all this while loving Friends together;
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the body to returne to the dust, as it was, and the soule to God that gaue it;
the body to return to the dust, as it was, and the soul to God that gave it;
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when wee thinke with our selues of the bitternesse, and sowrenesse, and pangs of death, and of our particular Iudgement in death;
when we think with our selves of the bitterness, and courness, and pangs of death, and of our particular Judgement in death;
c-crq pns12 vvb p-acp po12 n2 pp-f dt n1, cc n1, cc n2 pp-f n1, cc pp-f po12 j n1 p-acp n1;
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and the generall iudgement that shall come after death, and begin to feele these things come vpon vs, here is our danger:
and the general judgement that shall come After death, and begin to feel these things come upon us, Here is our danger:
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Many of the children of God haue beene ready vpon their consideration hereof, to let goe their hold in God,
Many of the children of God have been ready upon their consideration hereof, to let go their hold in God,
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and to say that God doth not loue them, because he deales so rigorouslly and extreamely with them herein:
and to say that God does not love them, Because he deals so rigorouslly and extremely with them herein:
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Adde herevnto that we may saue our liues, and escape all these feares for the time,
Add hereunto that we may save our lives, and escape all these fears for the time,
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if wee will our selues, as in the case of persecution, if we will forsake our Religion and deny our faith, wee may saue our liues;
if we will our selves, as in the case of persecution, if we will forsake our Religion and deny our faith, we may save our lives;
cs pns12 vmb po12 n2, c-acp p-acp dt n1 pp-f n1, cs pns12 vmb vvi po12 n1 cc vvi po12 n1, pns12 vmb vvi po12 n2;
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then the sweetnesse of life alluring vs on the one side, & the feare & terror of death affrighting vs on the other side, makes this a great danger:
then the sweetness of life alluring us on the one side, & the Fear & terror of death affrighting us on the other side, makes this a great danger:
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oh what danger is vpon vs now in this case, of our vtter seperation from the loue of God in Christ Iesus? This was one of Sathans chiefe bolts, that he shot at Iob, Iob 2.4. Skin for skin, and all that euer a man hath will he giue for his life :
o what danger is upon us now in this case, of our utter separation from the love of God in christ Iesus? This was one of Satan's chief bolts, that he shot At Job, Job 2.4. Skin for skin, and all that ever a man hath will he give for his life:
uh q-crq n1 vbz p-acp pno12 av p-acp d n1, pp-f po12 j n1 p-acp dt n1 pp-f np1 p-acp np1 np1? d vbds pi pp-f npg1 j-jn n2, cst pns31 vvd p-acp np1, np1 crd. n1 p-acp n1, cc d cst av dt n1 vhz n1 pns31 vvi p-acp po31 n1:
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These are the dangers of life and death, great dangers, horrible dangers;
These Are the dangers of life and death, great dangers, horrible dangers;
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well, yet whosoeuer is the childe of God, is in safety vnder Gods protection against all these.
well, yet whosoever is the child of God, is in safety under God's protection against all these.
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Therefore the second point is to know, how farre the children of God are in safety against all these dangers? They are not exempted from any of these dangers in respect of the matter of them,
Therefore the second point is to know, how Far the children of God Are in safety against all these dangers? They Are not exempted from any of these dangers in respect of the matter of them,
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for so all things fall out alike to all, to the iust and to the wicked, Preach. 9.2. There are some dangers of life, and some of death, and they fall alike to good and bad:
for so all things fallen out alike to all, to the just and to the wicked, Preach. 9.2. There Are Some dangers of life, and Some of death, and they fallen alike to good and bad:
c-acp av d n2 vvb av av-j p-acp d, p-acp dt j cc p-acp dt j, vvb. crd. pc-acp vbr d n2 pp-f n1, cc d pp-f n1, cc pns32 vvb av-j p-acp j cc j:
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yea but the faithfull are in safety from the euill of all these dangers, Iob 5.19. Hee will deliuer thee in sixe troubles, and the euill of the seauenth shall not touch thee ;
yea but the faithful Are in safety from the evil of all these dangers, Job 5.19. He will deliver thee in sixe Troubles, and the evil of the Seventh shall not touch thee;
uh p-acp dt j vbr p-acp n1 p-acp dt n-jn pp-f d d n2, np1 crd. pns31 vmb vvi pno21 p-acp crd n2, cc dt n-jn pp-f dt ord vmb xx vvi pno21;
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Troubles shall be vpon them, but the euill of the troubles shall not touch them.
Troubles shall be upon them, but the evil of the Troubles shall not touch them.
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Psalm. 23.4 Though I should walke in the valley of the shadow of death, I will feare no euill: Psalm. 23.4 Though I should walk in the valley of the shadow of death, I will Fear no evil:
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Dauid might walke in the valley of the shadow of death, as well as others,David might walk in the valley of the shadow of death, as well as Others,
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but God is with him, therefore he shall not feare the euill of the shadow of death;
but God is with him, Therefore he shall not Fear the evil of the shadow of death;
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And this is as much as our Sauiour prayed for, and obtained for vs, Iohn 17.15. I pray not that thou shouldest take them out of the world, but that thou shouldest keepe them from euill ;
And this is as much as our Saviour prayed for, and obtained for us, John 17.15. I pray not that thou Shouldst take them out of the world, but that thou Shouldst keep them from evil;
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and therfore this is as much as we must, or can looke for.
and Therefore this is as much as we must, or can look for.
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But what are these euils that we are subiect to in these dangers of life and death? I answere;
But what Are these evils that we Are Subject to in these dangers of life and death? I answer;
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there are foure speciall euils in the dangers of life and death which all Gods children are freed from, there Are foure special evils in the dangers of life and death which all God's children Are freed from,
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and which all the wicked fall into: The first is losse of graces; the second is the hardening of the heart by sinne;
and which all the wicked fallen into: The First is loss of graces; the second is the hardening of the heart by sin;
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the third, is the furtherance of eternall damnation; the fourth, is the reuenging hand of God. First, losse of graces;
the third, is the furtherance of Eternal damnation; the fourth, is the revenging hand of God. First, loss of graces;
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the seeming graces of the wicked may be, and vsually are lost in their troubles and dangers, their seeming faith, their seeming repentance,
the seeming graces of the wicked may be, and usually Are lost in their Troubles and dangers, their seeming faith, their seeming Repentance,
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and their seeming obedience, Luke 8.13. In time of temptation they fall away, their faith is lost;
and their seeming Obedience, Lycia 8.13. In time of temptation they fallen away, their faith is lost;
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but Gods children can neuer loose their graces by their afflictions, they may decay in some graces,
but God's children can never lose their graces by their afflictions, they may decay in Some graces,
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and the brightnesse of them may be dimbd, and their edge blunted by the extremity of their afflictions,
and the brightness of them may be dimmed, and their edge blunted by the extremity of their afflictions,
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but they can neuer be vtterly depriued of them:
but they can never be utterly deprived of them:
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Nay, so farre off are Gods children from loosing their graces by their afflictions, that they are gayners in grace by them;
Nay, so Far off Are God's children from losing their graces by their afflictions, that they Are gainers in grace by them;
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by their afflictions their sinnes and corruptions are purged, and they come forth like the pure gold as Iob speakes, Iob 23.10. He tryeth me, but I shall come forth like the gold.
by their afflictions their Sins and corruptions Are purged, and they come forth like the pure gold as Job speaks, Job 23.10. He trieth me, but I shall come forth like the gold.
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The second euill is the hardening of the heart in sinne, the wicked are hardened by their afflictions in sinne:
The second evil is the hardening of the heart in sin, the wicked Are hardened by their afflictions in sin:
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let Pharaoh be in danger of Gods iudgements, and he will harden his heart in his sinnes:
let Pharaoh be in danger of God's Judgments, and he will harden his heart in his Sins:
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but let Iosiah bee in danger of Gods iudgements and his heart will melt at them,
but let Josiah be in danger of God's Judgments and his heart will melt At them,
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and he will humble himselfe before the Lord: and so Iob 23.16. For God hath softened mine heart, and the Almighty hath troubled me:
and he will humble himself before the Lord: and so Job 23.16. For God hath softened mine heart, and the Almighty hath troubled me:
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Iobs troubles softned Iobs heart, and made him to feare the Lord.Jobs Troubles softened Jobs heart, and made him to Fear the Lord.
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Thirdly, the furtherance of eternall damnation, that is another euill in these dangers, to the wicked the tryals which they endure here are the beginnings of hell;
Thirdly, the furtherance of Eternal damnation, that is Another evil in these dangers, to the wicked the trials which they endure Here Are the beginnings of hell;
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All these fearefull passages that befell Kaine in his life, & Iudas in his death, were the beginnings of their passage into hell and condemnation:
All these fearful passages that befell Kaine in his life, & Iudas in his death, were the beginnings of their passage into hell and condemnation:
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but it is contrary with Gods children in their afflictions, for all their afflictions are preuentions of condemnation, 1 Cor. 11.32. When we are iudged, wee are chastened of the Lord, because we should not be condemned with the world :
but it is contrary with God's children in their afflictions, for all their afflictions Are preventions of condemnation, 1 Cor. 11.32. When we Are judged, we Are chastened of the Lord, Because we should not be condemned with the world:
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Yea, they are furtherances vnto heauen, 2 Cor. 4.17. Our light afflictions which are but for a moment, cause vnto vs a farre more excellent and eternall waight of glory.
Yea, they Are furtherances unto heaven, 2 Cor. 4.17. Our Light afflictions which Are but for a moment, cause unto us a Far more excellent and Eternal weight of glory.
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Looke how it was with the Israelites, and the Egyptians in the red Sea;
Look how it was with the Israelites, and the egyptians in the read Sea;
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so it is with the wicked and the godly in their dangers of life and death;
so it is with the wicked and the godly in their dangers of life and death;
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they were both in the Sea together, but the Israelites they passe safe through it,
they were both in the Sea together, but the Israelites they pass safe through it,
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and the Sea was as a wall to them on the right hand, and on the left,
and the Sea was as a wall to them on the right hand, and on the left,
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and a high way to helpe them forward in their passage from Egypt towards Canaan ;
and a high Way to help them forward in their passage from Egypt towards Canaan;
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but the Egyptians were ouerwhelmed of it, and it became their graue, and they sunke to hell in it:
but the egyptians were overwhelmed of it, and it became their graven, and they sunk to hell in it:
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So the sea of all the troubles both of life and death, are matters of vtter desolation to the wicked, to further their damnation;
So the sea of all the Troubles both of life and death, Are matters of utter desolation to the wicked, to further their damnation;
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But all that befall Gods children in this passage of life and death are helpes and furtherances to the heauenly Canaan, matters that further their saluation.
But all that befall God's children in this passage of life and death Are helps and furtherances to the heavenly Canaan, matters that further their salvation.
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The fourth and last euill in these dangers is the reuenging wrath of God, and this is the euil of all euils,
The fourth and last evil in these dangers is the revenging wrath of God, and this is the evil of all evils,
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& the true cause of all the former, when God afflicts the wicked, hee doth it to bee reuenged of them for their sins, as a wrathfull Iudge;
& the true cause of all the former, when God afflicts the wicked, he does it to be revenged of them for their Sins, as a wrathful Judge;
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But when he afflicts his children, if it be in anger, it is a fatherly anger,
But when he afflicts his children, if it be in anger, it is a fatherly anger,
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and indeed it is rather a fatherly loue, and a signe of his fauour, Heb. 12.6. Whom the Lord loueth, he chasteneth, &c. Iere. 10.24. Oh Lord correct me, but in iudgement, not in thine anger:
and indeed it is rather a fatherly love, and a Signen of his favour, Hebrew 12.6. Whom the Lord loves, he Chasteneth, etc. Jeremiah 10.24. O Lord correct me, but in judgement, not in thine anger:
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God corrects his children, but he doth it not in anger & fury; no, that is for the wicked. Lay all these together;
God corrects his children, but he does it not in anger & fury; no, that is for the wicked. Lay all these together;
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First, the children of God in all their troubles loose no grace; no, they are gayners by them;
First, the children of God in all their Troubles lose no grace; no, they Are gainers by them;
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secondly, they do not harden their hearts in sin; no, their hearts are mollified by them:
secondly, they do not harden their hearts in since; no, their hearts Are mollified by them:
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thirdly, their afflictions are not furtherances to hell, but they further them to heauen:
Thirdly, their afflictions Are not furtherances to hell, but they further them to heaven:
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Lastly, they come not as the reuenging hand of God in fury vpon them, but in loue,
Lastly, they come not as the revenging hand of God in fury upon them, but in love,
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as a father corrects his child;
as a father corrects his child;
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and then see and say, Oh how safe are all Gods children in all their dangers both of life and death ? So that we see the Doctrine is cleare, that all true beleeuers are in good safety vnder Gods assured protection against all dangers of life and death. For proofe of this point;
and then see and say, O how safe Are all God's children in all their dangers both of life and death? So that we see the Doctrine is clear, that all true believers Are in good safety under God's assured protection against all dangers of life and death. For proof of this point;
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first consider life and death together, and then consider them asunder, and we shall find this to be true: First Consider life and death together, and then Consider them asunder, and we shall find this to be true:
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consider them together as Rom. 14.8.
Consider them together as Rom. 14.8.
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Whether we liue, wee liue vnto the Lord, or whether we die, we die vnto the Lord, Whither we live, we live unto the Lord, or whither we die, we die unto the Lord,
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whether wee liue therefore or die, we are the Lords: whither we live Therefore or die, we Are the lords:
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The persons there spoken of are true beleeuers, wee, and there are two things affirmed of them: First, their duty to God; secondly, Gods protection ouer them:
The Persons there spoken of Are true believers, we, and there Are two things affirmed of them: First, their duty to God; secondly, God's protection over them:
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their duty to God in the former part of the verse, in life and death; whether we liue, that is for the time of our life, we liue vnto God ;
their duty to God in the former part of the verse, in life and death; whither we live, that is for the time of our life, we live unto God;
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that is, we consecrate our bodies and soules, our liues and all our endeauours to Gods seruice, and to his glory:
that is, we consecrate our bodies and Souls, our lives and all our endeavours to God's service, and to his glory:
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or whether wee die, that is for our state in death, we die vnto the Lord :or whither we die, that is for our state in death, we die unto the Lord:
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that is, we consecrate and offer vp our soules and bodies a holy Sacrifice to God:
that is, we consecrate and offer up our Souls and bodies a holy Sacrifice to God:
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Then secondly, Gods protection ouer them, in the end of the verse, Whether we liue or dye, we are the Lords:
Then secondly, God's protection over them, in the end of the verse, Whither we live or die, we Are the lords:
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whether wee liue, that is for our estate in life, we are the Lords ; that is, the Lord protects vs. keepes vs, and preserues vs in all dangers;whither we live, that is for our estate in life, we Are the lords; that is, the Lord protects us keeps us, and preserves us in all dangers;
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or whether we die, that is for our state in death, the Lord comforts vs, saues vs,or whither we die, that is for our state in death, the Lord comforts us, saves us,
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and deliuers vs out of all dangers and euils that by death are threatned vnto vs:
and delivers us out of all dangers and evils that by death Are threatened unto us:
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so thou be a true beleeuer, and labour to liue and die in obedience to God,
so thou be a true believer, and labour to live and die in Obedience to God,
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and then surely whether thou liuest or dyest thou art the Lords, he will protect, preserue and saue thee in all dangers of life and death, which is as much to say, that all true beleeuers are in good safety, &c. As in the Doctrine. In Psal. 73.23.24. The Prophet makes it his owne particular, speaking to the Lord in the sweet meditation of his soule;
and then surely whither thou Livest or Dies thou art the lords, he will Pact, preserve and save thee in all dangers of life and death, which is as much to say, that all true believers Are in good safety, etc. As in the Doctrine. In Psalm 73.23.24. The Prophet makes it his own particular, speaking to the Lord in the sweet meditation of his soul;
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I was alway with thee, thou hast holden me by my right hand, thou wilt guide me by thy Councell, I was always with thee, thou hast held me by my right hand, thou wilt guide me by thy Council,
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and afterward receiue me to glory:
and afterwards receive me to glory:
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I was alwayes with thee, saith the Prophet, then he was euer in true safety, Thou hast holden mee by my right hand ;I was always with thee, Says the Prophet, then he was ever in true safety, Thou hast held me by my right hand;
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therefore alwayes protected by God in all dangers; here is intire safety: yea, but that is for the time past;
Therefore always protected by God in all dangers; Here is entire safety: yea, but that is for the time past;
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but what shall be for the time to come? All safety too, for his whole life;
but what shall be for the time to come? All safety too, for his Whole life;
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thou will guide mee with thy Councell, thy counsell shall free me from all dangers,thou will guide me with thy Council, thy counsel shall free me from all dangers,
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& preserue me in dangers, & carry me safely through all my dangers, that is for the state of my life:
& preserve me in dangers, & carry me safely through all my dangers, that is for the state of my life:
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but what shall become of vs at death? All safety too; euen to death, & in death, and after death;
but what shall become of us At death? All safety too; even to death, & in death, and After death;
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yea, more then safety, euen safety in glory, and afterward receiue me to glory. Phil. 1.20.
yea, more then safety, even safety in glory, and afterwards receive me to glory. Philip 1.20.
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I am confident (saith the Apostle) that the Lord Iesus Christ shall be magnified in my body, I am confident (Says the Apostle) that the Lord Iesus christ shall be magnified in my body,
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whether it be by life or by death:
whither it be by life or by death:
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Paul applies it to his particular, he is confident of his safety, whatsoeuer comes that Christ shall be magnified in his body, &c. And how shall Christ be magnified in his body in life and death? why, in life by his manifold deliuerances from the manifold dangers of life;Paul Applies it to his particular, he is confident of his safety, whatsoever comes that christ shall be magnified in his body, etc. And how shall christ be magnified in his body in life and death? why, in life by his manifold Deliverances from the manifold dangers of life;
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and in death, by his full deliuerance from all euils and dangers of life and death. Consider life and death asunder;
and in death, by his full deliverance from all evils and dangers of life and death. Consider life and death asunder;
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first in life, Gods children are in full safety vnder Gods protection all their life, Psal. 66.9.
First in life, God's children Are in full safety under God's protection all their life, Psalm 66.9.
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Our feete are subiect to many slippings and slidings, whilest we walke here in this world, euen all our lifetime:
Our feet Are Subject to many slippings and slidings, whilst we walk Here in this world, even all our lifetime:
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yea, but saith the Prophet, God holdeth our soules in life, and suffereth not our feete to slip :
yea, but Says the Prophet, God holds our Souls in life, and suffers not our feet to slip:
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that is, God holds vs so, as that wee shall not fall away from his loue in Christ.
that is, God holds us so, as that we shall not fallen away from his love in christ.
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Secondly, in death, they are in safety too, vnder Gods protection, Psal. 116.15. Pretious in the sight of the Lord is the death of his Saints.
Secondly, in death, they Are in safety too, under God's protection, Psalm 116.15. Precious in the sighed of the Lord is the death of his Saints.
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A poore childe of God lies vpon his death-bed, and bemoanes himselfe, his friends also greeue for him;
A poor child of God lies upon his deathbed, and bemoans himself, his Friends also grieve for him;
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in the sight of the world, he is in a greeuous and miserable state;
in the sighed of the world, he is in a grievous and miserable state;
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yea, but in the sight and estimation of God, his death is very pretious and deare, the Lord loues him, the Lord comforts him,
yea, but in the sighed and estimation of God, his death is very precious and deer, the Lord loves him, the Lord comforts him,
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and at his death the Lord receiues his soule as a pretious Iewell into his owne bosome, his death is pretious to the Lord, it seperates the vile from the holy;
and At his death the Lord receives his soul as a precious Jewel into his own bosom, his death is precious to the Lord, it separates the vile from the holy;
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death seperates him from his foule sinnes, and from his filthy corruptions, and from his vncleane flesh,
death separates him from his foul Sins, and from his filthy corruptions, and from his unclean Flesh,
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and from the wicked world, a pretious seperation, but it neuer seperates him from the loue of God in Christ Iesus our Lord ;
and from the wicked world, a precious separation, but it never separates him from the love of God in christ Iesus our Lord;
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no, it is so farre from that, as God esteemes his children more pretious in their death, then in their life.
no, it is so Far from that, as God esteems his children more precious in their death, then in their life.
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The reasons why all Gods children are in such safety vnder Gods protection, are especially these:
The Reasons why all God's children Are in such safety under God's protection, Are especially these:
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First, because God is the Lord of life and death, Deu. 32.39. I kill and give life ;
First, Because God is the Lord of life and death, Deu. 32.39. I kill and give life;
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and God is not onely the Lord of life and death it selfe, but of the state of life and death, he giues life,
and God is not only the Lord of life and death it self, but of the state of life and death, he gives life,
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and he disposeth of vs, and of our whole estate in life, and he inflicts death,
and he Disposeth of us, and of our Whole estate in life, and he inflicts death,
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and disposeth our state in death; we liue of the Lord, and in the Lord, and to the Lord;
and Disposeth our state in death; we live of the Lord, and in the Lord, and to the Lord;
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and we die of the Lord, and in the Lord, & to the Lord. I say, he is the Lord of life and death, and they are his seruants,
and we die of the Lord, and in the Lord, & to the Lord. I say, he is the Lord of life and death, and they Are his Servants,
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and they can doe nothing but what God will haue them to doe; and therefore except God himselfe will hurt vs;
and they can do nothing but what God will have them to do; and Therefore except God himself will hurt us;
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these can neuer hurt vs, nor put vs out of his safty;
these can never hurt us, nor put us out of his safety;
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yea, further seeing the Lord himselfe loues vs, and protects vs, life and death, being his seruants, shall be applyed and disposed of for the seruice of our safety and protection.
yea, further seeing the Lord himself loves us, and protects us, life and death, being his Servants, shall be applied and disposed of for the service of our safety and protection.
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God is not gouerned by our state & condition either in life or death, but our state both in life & death is altogether ouer-ruled by God,
God is not governed by our state & condition either in life or death, but our state both in life & death is altogether overruled by God,
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& framed according to his owne will, so that his will being to doe vs good, life and death therfore and our whole state in them must be answerable therunto.
& framed according to his own will, so that his will being to doe us good, life and death Therefore and our Whole state in them must be answerable thereunto.
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Secondly, the Ministry of Gods Angells, that is another reason of it, for both in life,
Secondly, the Ministry of God's Angels, that is Another reason of it, for both in life,
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and in death we are vnder the custody of the Angells, and that by Gods appointment,
and in death we Are under the custody of the Angels, and that by God's appointment,
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as hee being the Prince of Angells, God giues his Angels charge ouer vs to keepe vs in safety both in life and death,
as he being the Prince of Angels, God gives his Angels charge over us to keep us in safety both in life and death,
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and that is the true reason of our safety, Psal. 91.10, 11. The Angels keepe vs,
and that is the true reason of our safety, Psalm 91.10, 11. The Angels keep us,
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and that vniuersally in all our wayes ; they keepe vs, and that very charily and tenderly;
and that universally in all our ways; they keep us, and that very charily and tenderly;
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they beare vs in their hands, and they keepe vs very safely and surely, so that we dash not our foot against a stone. they bear us in their hands, and they keep us very safely and surely, so that we dash not our foot against a stone.
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Now the protection of the Angels is Gods own protection, because it is by his appointment,
Now the protection of the Angels is God's own protection, Because it is by his appointment,
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and therfore ascribe it not to the Creature, it is due to the Creator, blesse God for it.
and Therefore ascribe it not to the Creature, it is due to the Creator, bless God for it.
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The Angels doe many good offices for vs, they waite on vs, they destroy our enemies, they comfort vs in our distresses and troubles;
The Angels do many good Offices for us, they wait on us, they destroy our enemies, they Comfort us in our Distresses and Troubles;
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but aboue al they guard our persons in the time of our life, Psa. 34.7. The Angel of the Lord pitcheth his Tents round about them that feare him & deliuereth them:
but above all they guard our Persons in the time of our life, Psa. 34.7. The Angel of the Lord pitcheth his Tents round about them that Fear him & Delivereth them:
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And they guard our soules at the time of our death, and carry them into Abrahams bosome, as they did the soule of Lazarus, Luk. 16.22. Here is the safety of Gods children vnder Gods protection both in life and death.
And they guard our Souls At the time of our death, and carry them into Abrahams bosom, as they did the soul of Lazarus, Luk. 16.22. Here is the safety of God's children under God's protection both in life and death.
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Thirdly, Life and death are ours, our friends, and on our side, and at our seruice, 1 Cor. 3.21. All things are yours ;
Thirdly, Life and death Are ours, our Friends, and on our side, and At our service, 1 Cor. 3.21. All things Are yours;
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Life is ours, and therefore all the passages of life are for vs, and not against vs;
Life is ours, and Therefore all the passages of life Are for us, and not against us;
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Death is ours, and therefore all the passages of death are for vs, not against vs:
Death is ours, and Therefore all the passages of death Are for us, not against us:
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Gods children haue a speciall title to life & death to claime them for their owne, they haue warrant from God to take all the benefit they can afford them,
God's children have a special title to life & death to claim them for their own, they have warrant from God to take all the benefit they can afford them,
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and a priuiledge too, to free and secure them from all their hurts, God hath imposed an ineuitable law vpon life and death, that they shall be attendant vpon his children to doe them all the good they can, but no euill;
and a privilege too, to free and secure them from all their hurts, God hath imposed an inevitable law upon life and death, that they shall be attendant upon his children to do them all the good they can, but no evil;
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and God hath giuen power & an heart to his children, to serue themselues vpon life and death for their owne safety.
and God hath given power & an heart to his children, to serve themselves upon life and death for their own safety.
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Fourthly, Death and life are sanctified and sweetned vnto vs, by the life and death of Iesus Christ ▪ and that is the reason that we are in safety against the euill of all our afflictions,
Fourthly, Death and life Are sanctified and sweetened unto us, by the life and death of Iesus christ ▪ and that is the reason that we Are in safety against the evil of all our afflictions,
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and this reason the Apostle giues of it for his owne particular, Philip. 1.20.21. Christ shall be magnified in my body, whether it be by life, or by death:
and this reason the Apostle gives of it for his own particular, Philip. 1.20.21. christ shall be magnified in my body, whither it be by life, or by death:
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Why? for Christ is to me both in life and death aduantage.
Why? for christ is to me both in life and death advantage.
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And so likewise it is the Apostles reason for all the faithfull in generall, Rom. 14.9. why, we are the Lords, whether we liue or die;
And so likewise it is the Apostles reason for all the faithful in general, Rom. 14.9. why, we Are the lords, whither we live or die;
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for Christ (saith he) therefore dyed, and rose againe, and reuiued, that hee might bee Lord both of the dead and quicke ;
for christ (Says he) Therefore died, and rose again, and revived, that he might be Lord both of the dead and quick;
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that is, that hee might be a protecting and a sauing Lord to vs both in the state of life and death.
that is, that he might be a protecting and a Saving Lord to us both in the state of life and death.
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A Snake or a Serpent is in danger to poyson vs, and sting vs, if we handle them as they are,
A Snake or a Serpent is in danger to poison us, and sting us, if we handle them as they Are,
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but if wee get out their poyson and sting from them, then we may handle them safely,
but if we get out their poison and sting from them, then we may handle them safely,
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and they can doe vs no harme.
and they can do us no harm.
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In this corrupt state life is as a Snake, and death is as a Serpent, full of poyson in themselues,
In this corrupt state life is as a Snake, and death is as a Serpent, full of poison in themselves,
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and we are in danger to bee stung and poysoned by them:
and we Are in danger to be stung and poisoned by them:
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but Christ Iesus by his life and by his death hath taken away the poyson of our life,
but christ Iesus by his life and by his death hath taken away the poison of our life,
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and the sting of our death, that is sinne, and so wee are now in safety against all the dangers both of life and death, there is no hurt in them. The vses are these:
and the sting of our death, that is sin, and so we Are now in safety against all the dangers both of life and death, there is no hurt in them. The uses Are these:
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The first vse is for matter of comfort to Gods children. It is matter of sound comfort to all true beleeuers, that they liue in safety, & they die in safety:
The First use is for matter of Comfort to God's children. It is matter of found Comfort to all true believers, that they live in safety, & they die in safety:
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They liue vnder Gods protection, and they dye vnder Gods protection, they liue a happy life,
They live under God's protection, and they die under God's protection, they live a happy life,
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and they die a happy death: Blessed are the people that are in such a case;
and they die a happy death: Blessed Are the people that Are in such a case;
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yea, Blessed are the people whose God is the Lord.
yea, Blessed Are the people whose God is the Lord.
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Moses was rauished with the meditation of the happy estate of Gods children in their life,Moses was ravished with the meditation of the happy estate of God's children in their life,
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and in their death, Deut. 33.27.29. The eternall God is thy refuge, and vnder his armes thou art for euer.
and in their death, Deuteronomy 33.27.29. The Eternal God is thy refuge, and under his arms thou art for ever.
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Blessed art thou, oh Israel, who is like vnto thee, oh people saued by the Lord? &c. Here is a happy state indeed, feares assault vs, God comforts vs;Blessed art thou, o Israel, who is like unto thee, o people saved by the Lord? etc. Here is a happy state indeed, fears assault us, God comforts us;
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afflictions trouble vs, God preserues vs; our enemies thrust sore at vs that wee should fall, but God is our helper;
afflictions trouble us, God preserves us; our enemies thrust soar At us that we should fallen, but God is our helper;
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our sinnes endanger vs, God deliuers vs; the Diuell tempts vs, God vpholds vs; death strikes at vs, but God he shields and saues vs;
our Sins endanger us, God delivers us; the devil tempts us, God upholds us; death strikes At us, but God he shields and saves us;
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our hearts, and our strength, and our life they faile vs, yea, but God is our portion for euer, he will neuer faile vs,
our hearts, and our strength, and our life they fail us, yea, but God is our portion for ever, he will never fail us,
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neither in life, nor in death:
neither in life, nor in death:
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Shall the Creatures hurt vs? No, they shall nor, for God hath made a couenant with them for vs, Hosea 2.18. Would the wicked swallow and deuoute vs? They shall not:
Shall the Creatures hurt us? No, they shall nor, for God hath made a Covenant with them for us, Hosea 2.18. Would the wicked swallow and devout us? They shall not:
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God will not giue vs as a prey to their teeth, &c. Psal. 124.6, 7. Is the whole world in an vproare round about vs? Yet we are in safety, Psal. 91.7, 8. Is the whole frame of Nature out of order? (as it lackes but little of it at this day) yea,
God will not give us as a prey to their teeth, etc. Psalm 124.6, 7. Is the Whole world in an uproar round about us? Yet we Are in safety, Psalm 91.7, 8. Is the Whole frame of Nature out of order? (as it lacks but little of it At this day) yea,
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but hee that calls vpon the name of the Lord shall be saued, Ioel 2.31, 32. A necessary consideration and meditation,
but he that calls upon the name of the Lord shall be saved, Joel 2.31, 32. A necessary consideration and meditation,
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as at all times, so in these troublesome, cruell, desperate, and bloudy times, when warres,
as At all times, so in these troublesome, cruel, desperate, and bloody times, when wars,
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and rumors of warres are sounding in euery mans eare, and Gods enemies make hauoke of Gods Church,
and rumours of wars Are sounding in every men ear, and God's enemies make havoc of God's Church,
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and the Angell of the Lord is abroad in the world executing Gods iust iudgements in many places,
and the Angel of the Lord is abroad in the world executing God's just Judgments in many places,
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and when there is a generall combustion in most parts of Christendome;
and when there is a general combustion in most parts of Christendom;
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yet here is all our stay, The Lord will surely helpe his people, and saue his inheritance ;
yet Here is all our stay, The Lord will surely help his people, and save his inheritance;
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vpon all his glory shall be a defence;
upon all his glory shall be a defence;
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Yea, but are not many of Gods deare children at this day greatly persecuted in many places;
Yea, but Are not many of God's deer children At this day greatly persecuted in many places;
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are they not murthered, consumed, and deuoured? It is true, let the wicked take away their liues,
Are they not murdered, consumed, and devoured? It is true, let the wicked take away their lives,
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yet they shall neuer take away their soules;
yet they shall never take away their Souls;
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no, God is ready when their liues are taken away by their enemies to receiue their soules,
no, God is ready when their lives Are taken away by their enemies to receive their Souls,
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and to place them in eternall glory.
and to place them in Eternal glory.
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The second vse is to stirre vs vp to much thankefulnesse to God, that he being so holy,
The second use is to stir us up to much thankfulness to God, that he being so holy,
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and mighty, and glorious a God should so respect, and take such care for such poore sinnefull wretches as wee are,
and mighty, and glorious a God should so respect, and take such care for such poor sinful wretches as we Are,
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as that he should continually watch ouer vs, not for euill, but for our good, both in life and death,
as that he should continually watch over us, not for evil, but for our good, both in life and death,
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whereas we haue deserued euill at his hands;
whereas we have deserved evil At his hands;
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the best Master that is can but protect his seruant, and looke to but while hee liues, at his death hee giues him ouer,
the best Master that is can but Pact his servant, and look to but while he lives, At his death he gives him over,
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and can doe him no good;
and can do him no good;
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but our good God, our heauenly Master, keepes and protects vs his sinnefull seruants, and doth vs good both in life,
but our good God, our heavenly Master, keeps and protects us his sinful Servants, and does us good both in life,
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and in death, and after death.
and in death, and After death.
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This is a blessed Master, and blessed are those seruants that serue such a Master, Psal. 48. the last verse, This God is our God for euer and euer, hee shall be our guide vnto the death.
This is a blessed Master, and blessed Are those Servants that serve such a Master, Psalm 48. the last verse, This God is our God for ever and ever, he shall be our guide unto the death.
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Thirdly, This should strengthen our faith against all terrours in life and death, against all terrours in death, against all terrours of life,
Thirdly, This should strengthen our faith against all terrors in life and death, against all terrors in death, against all terrors of life,
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because the Lord is the strength of our life, of whom then shall wee be afraid? Psal. 27.1. and Psal. 42.8.
Because the Lord is the strength of our life, of whom then shall we be afraid? Psalm 27.1. and Psalm 42.8.
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God is said to be the God of our life, this is a sweet comfort,
God is said to be the God of our life, this is a sweet Comfort,
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and should much strengthen our faith against all terrours in our life, because God is the God of our life, and what can spoile that which God preserues? So it should strengthen our faith against all terrours of death, Though hee kill me, yet will I trust in him, saith Iob 13.14.15.
and should much strengthen our faith against all terrors in our life, Because God is the God of our life, and what can spoil that which God preserves? So it should strengthen our faith against all terrors of death, Though he kill me, yet will I trust in him, Says Job 13.14.15.
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And the Apostle, 2 Cor. 5.1.
And the Apostle, 2 Cor. 5.1.
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We know, that if the earthly house of this our Tabernacle be destroyed, we haue a building giuen vs of God, that is, an house not made with hands, but eternall in the heauens. We know, that if the earthly house of this our Tabernacle be destroyed, we have a building given us of God, that is, an house not made with hands, but Eternal in the heavens.
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If God take away our life, we haue an eternall state in heauen.
If God take away our life, we have an Eternal state in heaven.
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Fourthly, This teacheth vs patience in all our sufferings, because we are in safety against them, all vnder Gods protection.
Fourthly, This Teaches us patience in all our sufferings, Because we Are in safety against them, all under God's protection.
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It is our Sauiours owne argument, Luke 21.18.19. There shall not one haire of your heads perish:
It is our Saviour's own argument, Lycia 21.18.19. There shall not one hair of your Heads perish:
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by your patience possesse your soules. by your patience possess your Souls.
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We haue great reason to be patient all the while wee are in safety, but wee are in safety in all our sufferings, not onely in life,
We have great reason to be patient all the while we Are in safety, but we Are in safety in all our sufferings, not only in life,
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but in death too, and therefore we must be patient in all our sufferings, both in life and death.
but in death too, and Therefore we must be patient in all our sufferings, both in life and death.
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The last vse teacheth vs to apply our selues to God vnderstandingly and feelingly in life and death, that so we may be partakers of the comforts of them both:
The last use Teaches us to apply our selves to God understandingly and feelingly in life and death, that so we may be partakers of the comforts of them both:
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And herein consists the right art of a true Christian, and till we are well-skild in the knowledge and practise of this art, wee are but pidlers in our profession.
And herein consists the right art of a true Christian, and till we Are well-skilled in the knowledge and practice of this art, we Are but pidlers in our profession.
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But you will say, how may we attaine this skil to apply vnto our selues God vnderstandingly in life and in death? I answer,
But you will say, how may we attain this skill to apply unto our selves God understandingly in life and in death? I answer,
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first, we must stay our selues vpon the promise of God, let vs fixe our eye stedfastly vpon the promise of God, that is it wee must build vpon;
First, we must stay our selves upon the promise of God, let us fix our eye steadfastly upon the promise of God, that is it we must built upon;
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God hath promised that hee will neuer faile vs, nor forsake vs;
God hath promised that he will never fail us, nor forsake us;
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that he will lay no more vpon vs then hee will giue vs strength to beare;
that he will lay no more upon us then he will give us strength to bear;
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that he will be our shield and fortresse, defence, assurance & saluation; that we shall be safe vnder his wings, &c. Rest vpon these promises of God,
that he will be our shield and fortress, defence, assurance & salvation; that we shall be safe under his wings, etc. Rest upon these promises of God,
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and be sure they shall neuer faile, Though heauen and earth faile, yet not one iot or tittle of Gods word and promises shall faile, they shall stand fast for euer, and euer.
and be sure they shall never fail, Though heaven and earth fail, yet not one jot or tittle of God's word and promises shall fail, they shall stand fast for ever, and ever.
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We haue a conditionall promise for freedome from temporall dangers (so farre as shall be good for vs) we shall inioy temporall safety;
We have a conditional promise for freedom from temporal dangers (so Far as shall be good for us) we shall enjoy temporal safety;
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but wee haue an absolute promise for our eternall safety; and this let vs absolutely build and rest vpon without exception.
but we have an absolute promise for our Eternal safety; and this let us absolutely built and rest upon without exception.
cc-acp pns12 vhb dt j n1 p-acp po12 j n1; cc d vvb pno12 av-j vvi cc vvi p-acp p-acp n1.
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Secondly, Thou must cast thy selfe downe in an humble submission vnder Gods hand, and vnto his will in the whole estate of life and death, Psal. 55.22. Cast thy burthen vpon the Lord, and he will nourish thee, &c. Psal. 37.4.5. Delight thy selfe in the Lord, and he shall giue thee thine harts desire.
Secondly, Thou must cast thy self down in an humble submission under God's hand, and unto his will in the Whole estate of life and death, Psalm 55.22. Cast thy burden upon the Lord, and he will nourish thee, etc. Psalm 37.4.5. Delight thy self in the Lord, and he shall give thee thine hearts desire.
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Commit thy way vnto the Lord, and trust in him, and he shall bring it to passe. 1 Pet. 4.19. Commit your soules to God in well-doing, as vnto a faithfull Creator. Commit thy Way unto the Lord, and trust in him, and he shall bring it to pass. 1 Pet. 4.19. Commit your Souls to God in welldoing, as unto a faithful Creator.
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God hath made and giuen vs soules, let vs commit them to him in well-doing, and he will neuer cast them away;
God hath made and given us Souls, let us commit them to him in welldoing, and he will never cast them away;
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he is a faithfull Creator, and will not suffer that to perish which is so committed to him.
he is a faithful Creator, and will not suffer that to perish which is so committed to him.
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If dangers offer themselues, say thou, Here I am Lord, doe with thy seruant what thou wilt for life or death :
If dangers offer themselves, say thou, Here I am Lord, do with thy servant what thou wilt for life or death:
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And then thou shalt haue God at hand, to say to thy soule;
And then thou shalt have God At hand, to say to thy soul;
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Here I am, oh my seruant, to vphold, and to preserue, and to comfort, and to saue thee.Here I am, o my servant, to uphold, and to preserve, and to Comfort, and to save thee.
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Thirdly, We must grow to some familiar acquaintance with the life and death of Iesus Christ feelingly and sauingly, not onely as hee liuing and dying in himselfe,
Thirdly, We must grow to Some familiar acquaintance with the life and death of Iesus christ feelingly and savingly, not only as he living and dying in himself,
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but as hee liuing and dying for thee, and thou liuing and dying in him.
but as he living and dying for thee, and thou living and dying in him.
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If once we can meditate soundly on the life of Christ, apply our selues vnto it, it will sweeten our life;
If once we can meditate soundly on the life of christ, apply our selves unto it, it will sweeten our life;
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and so, if we can meditate soundly and rightly on his death, and apply it to our selues, it will sweeten our death:
and so, if we can meditate soundly and rightly on his death, and apply it to our selves, it will sweeten our death:
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For this is the patterne that we must conforme our selues vnto, both in Gods intendment, and in our owne practise.
For this is the pattern that we must conform our selves unto, both in God's intendment, and in our own practice.
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Looke how the Prophet Elisha did spread himselfe on the Child, 2 Kings 4.34.
Look how the Prophet Elisha did spread himself on the Child, 2 Kings 4.34.
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and laid his mouth to the childes mouth, &c. so doth Christ spreade himselfe vpon euery true beleeuer that rightly apprehends him, hee stretcheth himselfe vpon vs in euery particular, hee layes his mouth vpon our mouth, his eyes vpon our eyes,and laid his Mouth to the child's Mouth, etc. so does christ spread himself upon every true believer that rightly apprehends him, he Stretcheth himself upon us in every particular, he lays his Mouth upon our Mouth, his eyes upon our eyes,
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and his hands vpon our hands, &c. to sanctifie vs, and to preserue vs in them;
and his hands upon our hands, etc. to sanctify us, and to preserve us in them;
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he layes his particular temptations and sufferings on ours, to sanctifie and preserue vs in ours;
he lays his particular temptations and sufferings on ours, to sanctify and preserve us in ours;
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his life on our life, to sanctifie and preserue vs in the state of life;
his life on our life, to sanctify and preserve us in the state of life;
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and his death on our death to sanctifie and preserue vs in our state of death.
and his death on our death to sanctify and preserve us in our state of death.
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This is a singular comfort to a poore soule, to apply Christs life and death to himselfe:
This is a singular Comfort to a poor soul, to apply Christ life and death to himself:
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I say, it is a sound comfort to them both in life and death; but this is a mystery, euery one is not acquainted with it.
I say, it is a found Comfort to them both in life and death; but this is a mystery, every one is not acquainted with it.
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Lastly, Let vs make application before-hand, of the comforts of God against the dangers which we are subiect to, not in generall onely, but in particular:
Lastly, Let us make application beforehand, of the comforts of God against the dangers which we Are Subject to, not in general only, but in particular:
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It is our skill to apply particular comforts to particular dangers, and troubles.
It is our skill to apply particular comforts to particular dangers, and Troubles.
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Is it matter of life that doth endanger vs? Doe the comforts of life draw vs from God? Let vs consider, that they are but for the outward man,
Is it matter of life that does endanger us? Doe the comforts of life draw us from God? Let us Consider, that they Are but for the outward man,
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and that they are our enemies;
and that they Are our enemies;
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and shall wee make much of an enemy, and preferre their well-fare before our owne? Secondly, consider they are not permanent,
and shall we make much of an enemy, and prefer their welfare before our own? Secondly, Consider they Are not permanent,
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but vnconstant and transitory, they endure but for a time, and for a short time:
but unconstant and transitory, they endure but for a time, and for a short time:
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They are like to Ionas gourd, that came vp in a night, and perished in a night;
They Are like to Ionas gourd, that Come up in a night, and perished in a night;
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and wilt thou set thy heart vpon that which is nothing? Riches haue winges and flye away, they are quickely gone,
and wilt thou Set thy heart upon that which is nothing? Riches have wings and fly away, they Are quickly gone,
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and so are honours, and the like, and wilt thou set thy heart vpon such transitory things? Thirdly, consider that all outward comforts are mingled with many sorrowes, euery sweet pleasure and worldly comfort hath his sower paine and discomfort;
and so Are honours, and the like, and wilt thou Set thy heart upon such transitory things? Thirdly, Consider that all outward comforts Are mingled with many sorrows, every sweet pleasure and worldly Comfort hath his sour pain and discomfort;
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though they be pleasant for the time, yet they are sowre and bitter in the end.
though they be pleasant for the time, yet they Are sour and bitter in the end.
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Lastly, let vs consider that the comforts of grace are incomparably greater and better and more excellent then all outward comforts, there is no sorrow in them, they will make thee truely happy and blessed;
Lastly, let us Consider that the comforts of grace Are incomparably greater and better and more excellent then all outward comforts, there is no sorrow in them, they will make thee truly happy and blessed;
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and wilt thou preferre the shadow before the substance? Yea, but will some say, My crosses and afflictions they perplexe and trouble me,
and wilt thou prefer the shadow before the substance? Yea, but will Some say, My Crosses and afflictions they perplex and trouble me,
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and make mee vnfit to serue God. I answere, That is thy fault;
and make me unfit to serve God. I answer, That is thy fault;
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why should crosses hinder thee, or disable thee for the seruice of God? Stil apply Gods comforts to thy crosses;
why should Crosses hinder thee, or disable thee for the service of God? Still apply God's comforts to thy Crosses;
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first the crosses are but short, though they be sharpe;
First the Crosses Are but short, though they be sharp;
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and wilt thou not endure a while, for a time? secondly, they are light and momentary, 2 Cor. 4.17.
and wilt thou not endure a while, for a time? secondly, they Are Light and momentary, 2 Cor. 4.17.
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Thirdly, they are nothing in comparison either of the paines of hell, which wee must endure hereafter,
Thirdly, they Are nothing in comparison either of the pains of hell, which we must endure hereafter,
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if we will not endure the crosse here;
if we will not endure the cross Here;
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or of the glory of heauen which wee shall bee sure to haue, if we endure afflictions patiently, Rom. 8.18.
or of the glory of heaven which we shall be sure to have, if we endure afflictions patiently, Rom. 8.18.
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I account that the afflictions of this present time, are not worthy of the glory that shal be shewed to vs. And again, wee haue many times of comforts mixed with the dayes of affliction,I account that the afflictions of this present time, Are not worthy of the glory that shall be showed to us And again, we have many times of comforts mixed with the days of affliction,
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and this may keepe vs to the seruice of God in our liues. Yea, but what shall we doe in death? that is the end of all:
and this may keep us to the service of God in our lives. Yea, but what shall we do in death? that is the end of all:
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shall I desire it to rid me out of all my troubles? I answere; no, thy times are in Gods hands, Psal. 31.15. and not in thine owne;
shall I desire it to rid me out of all my Troubles? I answer; no, thy times Are in God's hands, Psalm 31.15. and not in thine own;
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but if thou desirest death, that thou maist be with Christ, it is well; but if it be for worldly discontentments, it is desperate and damnable.
but if thou Desirest death, that thou Mayest be with christ, it is well; but if it be for worldly discontentments, it is desperate and damnable.
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What then, shall I feare it? wee know that the very name of death is fearefull vnto vs. I answere, that it is onely thy owne feare, there is no more feare in death,
What then, shall I Fear it? we know that the very name of death is fearful unto us I answer, that it is only thy own Fear, there is no more Fear in death,
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then in any other thing, we make it fearefull to our selues. It is but the withdrawing hand of God;
then in any other thing, we make it fearful to our selves. It is but the withdrawing hand of God;
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if we feare it, it is because wee are wicked, for, the righteous haue hope in their death, Prou. 14.32. But what hope hath the wicked, if God take away his soule, Iob 27.8.
if we Fear it, it is Because we Are wicked, for, the righteous have hope in their death, Prou. 14.32. But what hope hath the wicked, if God take away his soul, Job 27.8.
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Yea, but the time of my death, that feares mee;
Yea, but the time of my death, that fears me;
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I would bee richer, and I would be better before I die, it is yet too soone to die:
I would be Richer, and I would be better before I die, it is yet too soon to die:
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I answere, this is thy peruerse iudgement;
I answer, this is thy perverse judgement;
pns11 vvb, d vbz po21 j n1;
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but whatsoeuer thou thinkest, certainely God neuer takes away any of his children but in due time, howsoeuer it seeme vntimely to vs, Iob 5.26. Thou shalt goe to thy graue in a full age, as a Ricke of Corne commeth in due season into the Barne.
but whatsoever thou Thinkest, Certainly God never Takes away any of his children but in due time, howsoever it seem untimely to us, Job 5.26. Thou shalt go to thy graven in a full age, as a Rick of Corn comes in due season into the Bairn.
cc-acp r-crq pns21 vv2, av-j np1 av-x vvz av d pp-f po31 n2 cc-acp p-acp j-jn n1, c-acp pn31 vvb av-j p-acp pno12, np1 crd. pns21 vm2 vvi p-acp po21 n1 p-acp dt j n1, c-acp dt np1 pp-f n1 vvz p-acp j-jn n1 p-acp dt n1.
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And so the kinde of death that feares me; happily it may be cruell or reproachfull by warre or the like.
And so the kind of death that fears me; happily it may be cruel or reproachful by war or the like.
cc av dt n1 pp-f n1 cst vvz pno11; av-j pn31 vmb vbi j cc j p-acp n1 cc dt j.
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I answere, it is all one howsoeuer it be, it cannot be worse then thy Sauiours,
I answer, it is all one howsoever it be, it cannot be Worse then thy Saviour's,
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and why should it dismay thee? It is the same hand of God, and hee is there present with thee to receiue thy soule. Yea, but death is bitter:
and why should it dismay thee? It is the same hand of God, and he is there present with thee to receive thy soul. Yea, but death is bitter:
cc q-crq vmd pn31 vvi pno21? pn31 vbz dt d n1 pp-f np1, cc pns31 vbz a-acp j p-acp pno21 pc-acp vvi po21 n1. uh, cc-acp n1 vbz j:
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But Christ Iesus hath loosed the sorrowes of death, Act. 2.24. and that not for himselfe only, but for vs also, yea he hath sweetned them by his victory, 1 Cor. 15.54.
But christ Iesus hath loosed the sorrows of death, Act. 2.24. and that not for himself only, but for us also, yea he hath sweetened them by his victory, 1 Cor. 15.54.
cc-acp np1 np1 vhz vvn dt n2 pp-f n1, n1 crd. cc cst xx p-acp px31 av-j, cc-acp p-acp pno12 av, uh pns31 vhz vvn pno32 p-acp po31 n1, crd np1 crd.
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Lastly, the consequents of death they are the worst & most fearefull, iudgement, and the graue,
Lastly, the consequents of death they Are the worst & most fearful, judgement, and the graven,
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and corruption, &c. I answere, against iudgement, thou must get faith and repentance, and against corruption and the graue, thou must beleeue that God will raise thy body vp againe, Psal. 16.10.
and corruption, etc. I answer, against judgement, thou must get faith and Repentance, and against corruption and the graven, thou must believe that God will raise thy body up again, Psalm 16.10.
cc n1, av pns11 vvb, p-acp n1, pns21 vmb vvi n1 cc n1, cc p-acp n1 cc dt j, pns21 vmb vvi cst np1 vmb vvi po21 n1 a-acp av, np1 crd.
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And so for thy soule thou must commit it into the hand of God, it is deare and pretious vnto him:
And so for thy soul thou must commit it into the hand of God, it is deer and precious unto him:
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Hast thou serued the Lord with thy soule all thy life, and art thou afraid to trust him with it at thy death? We are apt to suspect what shall become of our soules at our death:
Hast thou served the Lord with thy soul all thy life, and art thou afraid to trust him with it At thy death? We Are apt to suspect what shall become of our Souls At our death:
vh2 pns21 vvn dt n1 p-acp po21 n1 d po21 n1, cc vb2r pns21 j pc-acp vvi pno31 p-acp pn31 p-acp po21 n1? pns12 vbr j pc-acp vvi r-crq vmb vvi pp-f po12 n2 p-acp po12 n1:
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Let vs looke vpon Christ Iesus, consider what became of his soule at his death, it went into Paradise into Heauen :
Let us look upon christ Iesus, Consider what became of his soul At his death, it went into Paradise into Heaven:
vvb pno12 vvi p-acp np1 np1, vvb r-crq vvd pp-f po31 n1 p-acp po31 n1, pn31 vvd p-acp n1 p-acp n1:
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And what for himselfe alone? no, but for vs, yea meerely for vs; so that the children of God are as sure of it, as Christ himself.
And what for himself alone? no, but for us, yea merely for us; so that the children of God Are as sure of it, as christ himself.
cc r-crq p-acp px31 av-j? uh-dx, cc-acp p-acp pno12, uh av-j p-acp pno12; av cst dt n2 pp-f np1 vbr a-acp j pp-f pn31, c-acp np1 px31.
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Thus let vs comfort our selues with the application of Gods particular promises against our particular troubles:
Thus let us Comfort our selves with the application of God's particular promises against our particular Troubles:
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and both in life and death let vs apply our selues vnderstandingly, and feelingly vnto God,
and both in life and death let us apply our selves understandingly, and feelingly unto God,
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and so shall we be safe vnder his protection against all dangers both in life and death. FINIS.
and so shall we be safe under his protection against all dangers both in life and death. FINIS.
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THE TENTH SERMON, Vpon ROMANS 8. the two last Verses. For I am sure, that neither life, nor Death, nor Angels, &c.
THE TENTH SERMON, Upon ROMAN 8. the two last Verses. For I am sure, that neither life, nor Death, nor Angels, etc.
dt ord n1, p-acp jp crd dt crd ord n2. c-acp pns11 vbm j, cst dx n1, ccx n1, ccx n2, av
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THe Apostle speaking here of the safety of all true beleeuers in the estate of grace, against all dangers that can possibly befall them, he doth not content himselfe (as you haue seene) to speake of their dangers and comforts onely in generall,
THe Apostle speaking Here of the safety of all true believers in the estate of grace, against all dangers that can possibly befall them, he does not content himself (as you have seen) to speak of their dangers and comforts only in general,
dt n1 vvg av pp-f dt n1 pp-f d j n2 p-acp dt n1 pp-f n1, p-acp d n2 cst vmb av-j vvi pno32, pns31 vdz xx vvi px31 (c-acp pn22 vhb vvn) pc-acp vvi pp-f po32 n2 cc n2 av-j p-acp n1,
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but for our better satisfaction, he enlargeth his speech to their dangers and comforts in particular.
but for our better satisfaction, he enlarges his speech to their dangers and comforts in particular.
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And these particulars, he sets downe before vs, in fiue seuerall branches or ranks:
And these particulars, he sets down before us, in fiue several branches or ranks:
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The first ranke of dangers & comforts are of life and death, For I am sure that neither death nor life:
The First rank of dangers & comforts Are of life and death, For I am sure that neither death nor life:
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The second ranke are Angels, Rulers, and Powers: The third ranke are things present and things to come:
The second rank Are Angels, Rulers, and Powers: The third rank Are things present and things to come:
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The fourth ranke is height and depth: The fift and last ranke is as it were an extent of his speech to all things that can be imagined, nor any other creature ;
The fourth rank is height and depth: The fift and last rank is as it were an extent of his speech to all things that can be imagined, nor any other creature;
dt ord n1 vbz n1 cc n1: dt ord cc ord n1 vbz c-acp pn31 vbdr dt n1 pp-f po31 n1 p-acp d n2 cst vmb vbi vvn, ccx d j-jn n1;
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as if he should say, if I haue omitted any other creature in the world in these particulars,
as if he should say, if I have omitted any other creature in the world in these particulars,
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yet they shall not seperate vs. We haue spoken already of the first ranke, death and life.
yet they shall not separate us We have spoken already of the First rank, death and life.
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Now we are to speake of the second ranke of dangers, and of our comforts against them, nor Angels, Rulers and Powers ;
Now we Are to speak of the second rank of dangers, and of our comforts against them, nor Angels, Rulers and Powers;
av pns12 vbr pc-acp vvi pp-f dt ord n1 pp-f n2, cc pp-f po12 n2 p-acp pno32, ccx n2, n2 cc n2;
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wherein we see there are three sorts of dangers, Angels, Rulers, Powers.
wherein we see there Are three sorts of dangers, Angels, Rulers, Powers.
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In this second ranke the Apostle climbes vp a higher straine then before, for here he specifies the most mighty and principall actiue workers that are in the world vnder God, that either haue or may haue any hand in the indangering of our estate;
In this second rank the Apostle climbs up a higher strain then before, for Here he Specifies the most mighty and principal active workers that Are in the world under God, that either have or may have any hand in the endangering of our estate;
p-acp d ord n1 dt n1 vvz a-acp dt jc n1 cs a-acp, c-acp av pns31 vvz dt av-ds j cc j-jn j n2 cst vbr p-acp dt n1 p-acp np1, cst d vhb cc vmb vhi d n1 p-acp dt n-vvg pp-f po12 n1;
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Life and death, are but certaine states and conditions, wherein wee are subiect to certaine dangers;Life and death, Are but certain states and conditions, wherein we Are Subject to certain dangers;
n1 cc n1, vbr p-acp j n2 cc n2, c-crq pns12 vbr j-jn p-acp j n2;
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but Angels, Rulers and Powers, these are certaine chiefe liuing agents, which doe or may endanger vs, either by life or death.
but Angels, Rulers and Powers, these Are certain chief living agents, which do or may endanger us, either by life or death.
cc-acp n2, n2 cc n2, d vbr j j-jn j-vvg n2, r-crq vdb cc vmb vvi pno12, av-d p-acp n1 cc n1.
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For the meaning of these three words, I confesse that there is great hardnesse in them,
For the meaning of these three words, I confess that there is great hardness in them,
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and great difficulty amongst interpreters about them;
and great difficulty among Interpreters about them;
cc j n1 p-acp n2 p-acp pno32;
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I will not trouble you with many expositions, generally the words are expounded altogether of Angels and nothing else,
I will not trouble you with many expositions, generally the words Are expounded altogether of Angels and nothing Else,
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but herein some speake more boldly, some more modestly: They that speake more boldly take it thus;
but herein Some speak more boldly, Some more modestly: They that speak more boldly take it thus;
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by Angels, they vnderstand the whole Army of Gods Angels in generall, and by Rulers and Powers, they vnderstand certaine distinct orders of Angels one aboue another:
by Angels, they understand the Whole Army of God's Angels in general, and by Rulers and Powers, they understand certain distinct order of Angels one above Another:
p-acp n2, pns32 vvb dt j-jn n1 pp-f npg1 n2 p-acp n1, cc p-acp n2 cc n2, pns32 vvb j j n2 pp-f n2 crd p-acp n-jn:
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But this though it be the iudgement of many of the learned, yet it is a meere coniecture;
But this though it be the judgement of many of the learned, yet it is a mere conjecture;
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for there is no certainety set downe in Gods word, what be the distinct order of Angels ;
for there is no certainty Set down in God's word, what be the distinct order of Angels;
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and for a man to take vpon him to speake of such high mysteries as these are without warrant from Gods Word, is great presumption:
and for a man to take upon him to speak of such high Mysteres as these Are without warrant from God's Word, is great presumption:
cc p-acp dt n1 pc-acp vvi p-acp pno31 pc-acp vvi pp-f d j n2 c-acp d vbr p-acp n1 p-acp ng1 n1, vbz j n1:
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They that speake more modestly, doe vnderstand by all these three words, Angels, Rulers and Powers, one and the same thing, that is, all the Angels indifferently:
They that speak more modestly, do understand by all these three words, Angels, Rulers and Powers, one and the same thing, that is, all the Angels indifferently:
pns32 cst vvb av-dc av-j, vdb vvi p-acp d d crd n2, n2, n2 cc n2, crd cc dt d n1, cst vbz, d dt n2 av-j:
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But why doth the Apostle here giue them seuerall names? they answere that hee doth it in three seuerall respects:
But why does the Apostle Here give them several names? they answer that he does it in three several respects:
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They are called Angels in respect of their office: they are messengers: secondly, they are called Rulers, in respect of the excellency of their natures;
They Are called Angels in respect of their office: they Are messengers: secondly, they Are called Rulers, in respect of the excellency of their nature's;
pns32 vbr vvn n2 p-acp n1 pp-f po32 n1: pns32 vbr n2: ord, pns32 vbr vvn n2, p-acp n1 pp-f dt n1 pp-f po32 n2;
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and Powers in respect of their mightinesse and strength.
and Powers in respect of their mightiness and strength.
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This exposition comes neerest the Apostles meaning, and it containes nothing in it against the rule of faith,
This exposition comes nearest the Apostles meaning, and it contains nothing in it against the Rule of faith,
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nor against the vse of the words, nor against the drift and scope of the place, &c. Yet it comes short of the Apostles straine,
nor against the use of the words, nor against the drift and scope of the place, etc. Yet it comes short of the Apostles strain,
ccx p-acp dt n1 pp-f dt n2, ccx p-acp dt n1 cc n1 pp-f dt n1, av av pn31 vvz j pp-f dt n2 vvb,
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and doth not reach the full meaning of the place;
and does not reach the full meaning of the place;
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for the Apostle here, in the height of his spirit, makes a generall challenge against all liuing mighty workers in the world vnder God, that they shall neuer impeach the safety of Gods children in the state of grace;
for the Apostle Here, in the height of his Spirit, makes a general challenge against all living mighty workers in the world under God, that they shall never impeach the safety of God's children in the state of grace;
p-acp dt n1 av, p-acp dt n1 pp-f po31 n1, vvz dt j n1 p-acp d j-vvg j n2 p-acp dt n1 p-acp np1, cst pns32 vmb av-x vvi dt n1 pp-f npg1 n2 p-acp dt n1 pp-f n1;
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therefore the words must be expounded, that they may comprehend all such agents whatsoeuer: Now there are other mighty liuing workers besides the Angels;
Therefore the words must be expounded, that they may comprehend all such agents whatsoever: Now there Are other mighty living workers beside the Angels;
av dt n2 vmb vbi vvn, cst pns32 vmb vvi d d n2 q-crq: av a-acp vbr j-jn j j-vvg n2 p-acp dt n2;
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therefore sauing the iudgement of the better learned, we expound it thus:
Therefore Saving the judgement of the better learned, we expound it thus:
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By Angels we vnderstand all the Angels that are, as well those that stand, as those that are fallen, as well good as bad;
By Angels we understand all the Angels that Are, as well those that stand, as those that Are fallen, as well good as bad;
p-acp n2 pns12 vvb d dt n2 cst vbr, c-acp av d cst vvb, c-acp d cst vbr vvn, c-acp av j c-acp j;
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for so the word naturally signifies:
for so the word naturally signifies:
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For, when the Scripture speakes of good Angels onely, it cals them holy Angels, Elect Angels, mighty Angels, the Angels of God, &c. but here it speakes of Angels in generall,
For, when the Scripture speaks of good Angels only, it calls them holy Angels, Elect Angels, mighty Angels, the Angels of God, etc. but Here it speaks of Angels in general,
c-acp, c-crq dt n1 vvz pp-f j n2 av-j, pn31 vvz pno32 j n2, j-vvn n2, j n2, dt n2 pp-f np1, av p-acp av pn31 vvz pp-f n2 p-acp n1,
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and therefore we are to vnderstand it both of good and bad.
and Therefore we Are to understand it both of good and bad.
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By Rulers or Principalities, wee vnderstand earthly Gouernours, the great and mighty Monarches and Magistrates of the earth, Kings, Emperours, and the like;
By Rulers or Principalities, we understand earthly Governors, the great and mighty Monarchs and Magistrates of the earth, Kings, emperors, and the like;
p-acp n2 cc n2, pns12 vvb j n2, dt j cc j n2 cc n2 pp-f dt n1, n2, n2, cc dt j;
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for so this word, in the originall, is expresly confined to this sence in two places of the Scripture, Luke 12.11. And when they bring you vnto the Sinagogues, and vnto Rulers, &c. And Titus 3.1. Put them in minde that they be subiect to Principalities or Rulers.
for so this word, in the original, is expressly confined to this sense in two places of the Scripture, Lycia 12.11. And when they bring you unto the Synagogues, and unto Rulers, etc. And Titus 3.1. Put them in mind that they be Subject to Principalities or Rulers.
c-acp av d n1, p-acp dt n-jn, vbz av-j vvn p-acp d n1 p-acp crd n2 pp-f dt n1, av crd. cc c-crq pns32 vvb pn22 p-acp dt n2, cc p-acp n2, av cc np1 crd. vvb pno32 p-acp n1 cst pns32 vbb j-jn p-acp n2 cc n2.
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It is true that the same word is sometimes in the Scripture meant of the Angels both good and bad,
It is true that the same word is sometime in the Scripture meant of the Angels both good and bad,
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but the Apostle hauing mentioned them already in the former words, there is no need that it should be meant of them in this word too.
but the Apostle having mentioned them already in the former words, there is no need that it should be meant of them in this word too.
cc-acp dt n1 vhg vvn pno32 av p-acp dt j n2, pc-acp vbz dx n1 cst pn31 vmd vbi vvn pp-f pno32 p-acp d n1 av.
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Thirdly, by powers vnderstand all the gifts and enablements that either these or any other mighty workers in the world are furnished withall,
Thirdly, by Powers understand all the Gifts and enablements that either these or any other mighty workers in the world Are furnished withal,
ord, p-acp n2 vvb d dt n2 cc n2 cst d d cc d j-jn j n2 p-acp dt n1 vbr vvn av,
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as authority, place, strength, wit, policy, &c. for so the word in the originall vsually signifies, not so much the agents themselues,
as Authority, place, strength, wit, policy, etc. for so the word in the original usually signifies, not so much the agents themselves,
c-acp n1, n1, n1, n1, n1, av c-acp av dt n1 p-acp dt n-jn av-j vvz, xx av av-d dt n2 px32,
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as the powers and enablements whereby they do worke;
as the Powers and enablements whereby they do work;
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so that lay all these briefely together, and then the meaning of the words are thus much,
so that lay all these briefly together, and then the meaning of the words Are thus much,
av cst vvd d d av-j av, cc av dt n1 pp-f dt n2 vbr av av-d,
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as if the Apostle should say, I am sure that neither all the Angels, good nor bad,
as if the Apostle should say, I am sure that neither all the Angels, good nor bad,
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nor all the Rulers and Potentates, Monarches and Magistrates of the world;
nor all the Rulers and Potentates, Monarchs and Magistrates of the world;
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nor all the powers or enablements that these or any other are furnished withall, shall euer be able to seperate me from the loue of God which is in Iesus Christ our Lord.
nor all the Powers or enablements that these or any other Are furnished withal, shall ever be able to separate me from the love of God which is in Iesus christ our Lord.
ccx d dt n2 cc n2 cst d cc d n-jn vbr vvn av, vmb av vbi j p-acp vvi pno11 p-acp dt n1 pp-f np1 r-crq vbz p-acp np1 np1 po12 n1.
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Here is a high straine of assurance; and wee must haue a great measure of faith to attaine vnto it.
Here is a high strain of assurance; and we must have a great measure of faith to attain unto it.
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The Doctrine that ariseth naturally out of the whole state of the words thus vnfolded is this:
The Doctrine that arises naturally out of the Whole state of the words thus unfolded is this:
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namely, That howsoeuer it be that Angels both good and bad, and Rulers, great Kings and Emperours, Potentates and Monarches of the world, are mighty workers, endued with great powers, gifts, and enablements; namely, That howsoever it be that Angels both good and bad, and Rulers, great Kings and emperors, Potentates and Monarchs of the world, Are mighty workers, endued with great Powers, Gifts, and enablements;
av, cst c-acp pn31 vbb d n2 d j cc j, cc n2, j n2 cc n2, n2 cc n2 pp-f dt n1, vbr j n2, vvn p-acp j n2, n2, cc n2;
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yet neither Angels good nor bad, nor all the Rulers and Potentates in the world, endued with all their powers, gifts,
yet neither Angels good nor bad, nor all the Rulers and Potentates in the world, endued with all their Powers, Gifts,
av dx n2 j ccx j, ccx d dt n2 cc n2 p-acp dt n1, vvn p-acp d po32 n2, n2,
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and enablements, shall neuer be able to seperate true beleuers from the loue of God which is in Christ Iesus our Lord.
and enablements, shall never be able to separate true believers from the love of God which is in christ Iesus our Lord.
cc n2, vmb av-x vbi j pc-acp vvi j n2 p-acp dt n1 pp-f np1 r-crq vbz p-acp np1 np1 po12 n1.
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To auoide confusion we will handle the three seuerall branches of the Doctrine, euery one apart;
To avoid confusion we will handle the three several branches of the Doctrine, every one apart;
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we will first begin with good Angels, and then wee must apply the Doctrine thus:
we will First begin with good Angels, and then we must apply the Doctrine thus:
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That howsoeuer the good Angels are mighty workers, great in power and enablements, yet neither they,
That howsoever the good Angels Are mighty workers, great in power and enablements, yet neither they,
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nor all the power they haue, shall be euer able to seperate vs from the loue of God which is in Christ Iesus our Lord.
nor all the power they have, shall be ever able to separate us from the love of God which is in christ Iesus our Lord.
ccx d dt n1 pns32 vhb, vmb vbi av j p-acp vvi pno12 p-acp dt n1 pp-f np1 r-crq vbz p-acp np1 np1 po12 n1.
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For Explication of this point, wee are here to touch these three particulars, as necessary for the vnderstanding of this Doctrine:
For Explication of this point, we Are Here to touch these three particulars, as necessary for the understanding of this Doctrine:
p-acp n1 pp-f d n1, pns12 vbr av pc-acp vvi d crd n2-j, c-acp j c-acp dt n1 pp-f d n1:
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First, what these good Angels are: Secondly, what is that Relation and Communion that is betwixt them and true beleeuers:
First, what these good Angels Are: Secondly, what is that Relation and Communion that is betwixt them and true believers:
ord, r-crq d j n2 vbr: ord, r-crq vbz d n1 cc n1 cst vbz p-acp pno32 cc j n2:
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Thirdly, what dangers they are that may befall true beleeuers by good Angels. For the first, what good Angels are:
Thirdly, what dangers they Are that may befall true believers by good Angels. For the First, what good Angels Are:
ord, r-crq n2 pns32 vbr cst vmb vvi j n2 p-acp j n2. p-acp dt ord, r-crq j n2 vbr:
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Good Angels are certaine spirituall substances, that kept their first estate, and are immediate and continuall attendants before the presence of God:
Good Angels Are certain spiritual substances, that kept their First estate, and Are immediate and continual attendants before the presence of God:
j n2 vbr j j n2, cst vvd po32 ord n1, cc vbr j cc j n2-jn p-acp dt n1 pp-f np1:
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that they are substances, their actions prooue it, they reioyce, worship God, passe from place to place,
that they Are substances, their actions prove it, they rejoice, worship God, pass from place to place,
cst pns32 vbr n2, po32 n2 vvb pn31, pns32 vvb, n1 np1, vvb p-acp n1 p-acp n1,
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and performe sundry actions, and actions are neuer performed but by substances: that they are spirituall substances, the Scripture tels vs, Heb. 1.7. He maketh his Angels Spirits :
and perform sundry actions, and actions Are never performed but by substances: that they Are spiritual substances, the Scripture tells us, Hebrew 1.7. He makes his Angels Spirits:
cc vvi j n2, cc n2 vbr av-x vvn cc-acp p-acp n2: cst pns32 vbr j n2, dt n1 vvz pno12, np1 crd. pns31 vvz po31 n2 n2:
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that they kept their first estate the Apostle Iude implies, verse 6. when he saith of the euill angels, That they kept not their first estate, thereby necessarily implying by opposition, that the good Angels haue kept their first estate, that is, the blessed estate of excellency that God created them in.
that they kept their First estate the Apostle Iude Implies, verse 6. when he Says of the evil Angels, That they kept not their First estate, thereby necessarily implying by opposition, that the good Angels have kept their First estate, that is, the blessed estate of excellency that God created them in.
cst pns32 vvd po32 ord n1 dt n1 np1 vvz, n1 crd c-crq pns31 vvz pp-f dt j-jn n2, cst pns32 vvd xx po32 ord n1, av av-j vvg p-acp n1, cst dt j n2 vhb vvd po32 ord n1, cst vbz, dt j-vvn n1 pp-f n1 cst np1 vvd pno32 p-acp.
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Lastly, that they are immediate and continuall attendants before God; Daniel saw it in a vision, Dan 7.10. The antient of dayes sate vpon a throne ;
Lastly, that they Are immediate and continual attendants before God; daniel saw it in a vision, Dan 7.10. The ancient of days sat upon a throne;
ord, cst pns32 vbr j cc j n2-jn p-acp np1; np1 vvd pn31 p-acp dt n1, uh crd. dt j pp-f n2 vvd p-acp dt n1;
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and who were his attendants? the Angels, Thousands thousands ministred vnto him, and ten thousand times ten thousand stood before him.
and who were his attendants? the Angels, Thousands thousands ministered unto him, and ten thousand times ten thousand stood before him.
cc r-crq vbdr po31 n2-jn? dt n2, crd crd vvn p-acp pno31, cc crd crd n2 crd crd vvn p-acp pno31.
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So we see what the good Angels be:
So we see what the good Angels be:
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Many other things might be said of them, but I touch these onely, which of necessity we must know for the vnderstanding of the Doctrine in hand.
Many other things might be said of them, but I touch these only, which of necessity we must know for the understanding of the Doctrine in hand.
d j-jn n2 vmd vbi vvn pp-f pno32, cc-acp pns11 vvb d av-j, r-crq pp-f n1 pns12 vmb vvi p-acp dt n1 pp-f dt n1 p-acp n1.
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The second particular is, what this relation and Communion is, that is betwixt good Angels and true Beleeuers? Surely it is a neere relation and heauenly Communion;
The second particular is, what this Relation and Communion is, that is betwixt good Angels and true Believers? Surely it is a near Relation and heavenly Communion;
dt ord j vbz, r-crq d n1 cc n1 vbz, cst vbz p-acp j n2 cc j n2? np1 pn31 vbz dt j n1 cc j n1;
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they and we are fellow-seruants, as worshipping and seruing one and the same God. The Angell himselfe auoucheth it, Reu. 19.10. I am thy fellow-seruant :
they and we Are Fellow servants, as worshipping and serving one and the same God. The Angel himself avoucheth it, Reu. 19.10. I am thy Fellow servant:
pns32 cc pns12 vbr n2, c-acp vvg cc vvg crd cc dt d np1. dt n1 px31 vvz pn31, np1 crd. pns11 vbm po21 n1:
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They and wee are brethren in the testimony of Iesus, as the same Angel affirmeth in the words following:
They and we Are brothers in the testimony of Iesus, as the same Angel Affirmeth in the words following:
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They and wee are fellow-Citizens of the heauenly Ierusalem, Heb. 12.22. Wee are their charge, they are our guard and keepers;
They and we Are fellow-Citizens of the heavenly Ierusalem, Hebrew 12.22. we Are their charge, they Are our guard and keepers;
pns32 cc pns12 vbr n2 pp-f dt j np1, np1 crd. pns12 vbr po32 n1, pns32 vbr po12 n1 cc n2;
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They pitch their Tents round about vs for our safegard and protection, Psal. 34.7. They are our patterne, we are their resemblance, both for obedience whilest we liue here, Math. 6.10. Thy will be done in earth as it is in heauen. They pitch their Tents round about us for our safeguard and protection, Psalm 34.7. They Are our pattern, we Are their resemblance, both for Obedience whilst we live Here, Math. 6.10. Thy will be done in earth as it is in heaven.
pns32 vvb po32 n2 av-j p-acp pno12 p-acp po12 n1 cc n1, np1 crd. pns32 vbr po12 n1, pns12 vbr po32 n1, av-d p-acp n1 cs pns12 vvb av, np1 crd. po21 n1 vbi vdn p-acp n1 c-acp pn31 vbz p-acp n1.
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and likewise for glory hereafter, Luk. 20.36.
and likewise for glory hereafter, Luk. 20.36.
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Other bonds there are whereby they are associated to vs, and we to them, but these are the neerest and chiefest, and most remarkeable.
Other bonds there Are whereby they Are associated to us, and we to them, but these Are the nearest and chiefest, and most remarkable.
av-jn n2 pc-acp vbr c-crq pns32 vbr vvn p-acp pno12, cc pns12 p-acp pno32, cc-acp d vbr dt js cc js-jn, cc av-ds j.
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The third and last poynt is, what those dangers are that may befall true beleeuers by the good Angels? To this I answere, two things;
The third and last point is, what those dangers Are that may befall true believers by the good Angels? To this I answer, two things;
dt ord cc ord n1 vbz, r-crq d n2 vbr d vmb vvi j n2 p-acp dt j n2? p-acp d pns11 vvb, crd n2;
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First, that the Apostle doth not say here directly, that the good Angels of themselues may endanger Gods Children,
First, that the Apostle does not say Here directly, that the good Angels of themselves may endanger God's Children,
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but he speakes it here by way of supposition, as if he should say, suppose that they should endanger Gods children,
but he speaks it Here by Way of supposition, as if he should say, suppose that they should endanger God's children,
cc-acp pns31 vvz pn31 av p-acp n1 pp-f n1, c-acp cs pns31 vmd vvi, vvb cst pns32 vmd vvi npg1 n2,
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yet they could neuer separate them from the loue of God.
yet they could never separate them from the love of God.
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And this is very obseruable in the whole tenour of the Apostles speech, that all the dangers which he mentions are put downe by way of supposition,
And this is very observable in the Whole tenor of the Apostles speech, that all the dangers which he mentions Are put down by Way of supposition,
cc d vbz av j p-acp dt j-jn n1 pp-f dt n2 n1, cst d dt n2 r-crq pns31 n2 vbr vvn a-acp p-acp n1 pp-f n1,
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but safety and the comforts against them, are set downe positiuely and directly;
but safety and the comforts against them, Are Set down positively and directly;
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As if hee should say, suppose that the good Angels should endanger vs, yet certainely they should neuer separate vs from the loue of God :
As if he should say, suppose that the good Angels should endanger us, yet Certainly they should never separate us from the love of God:
c-acp cs pns31 vmd vvi, vvb d dt j n2 vmd vvi pno12, av av-j pns32 vmd av vvb pno12 p-acp dt n1 pp-f np1:
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But especially it is to be marked in this particular concerning the good Angels, for this is meerely a supposall, that the good Angels of themselues should hurt vs. But,
But especially it is to be marked in this particular Concerning the good Angels, for this is merely a supposal, that the good Angels of themselves should hurt us But,
cc-acp av-j pn31 vbz pc-acp vbi vvn p-acp d j vvg dt j n2, p-acp d vbz av-j dt n1, cst dt j n2 pp-f px32 vmd vvi pno12 p-acp,
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why then doth the Apostle mention any such matter here? I answere, for the further confirmation of true beleeuers in the assurance of Gods loue.
why then does the Apostle mention any such matter Here? I answer, for the further confirmation of true believers in the assurance of God's love.
uh-crq av vdz dt n1 vvb d d n1 av? pns11 vvb, p-acp dt jc n1 pp-f j n2 p-acp dt n1 pp-f npg1 n1.
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I will cleare this place by another place of the Apostle in the very like kinde, Gal. 1.6.
I will clear this place by Another place of the Apostle in the very like kind, Gal. 1.6.
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If an Angell from heauen preach any other Gospell, &c. Will any man conclude from hence, that therefore an Angell from heauen may,If an Angel from heaven preach any other Gospel, etc. Will any man conclude from hence, that Therefore an Angel from heaven may,
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or can preach any other Gospell then Paul had preached? No, but the Apostle speaks it by way of supposall onely,
or can preach any other Gospel then Paul had preached? No, but the Apostle speaks it by Way of supposal only,
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and supposalls doe not affirme any thing in being:
and supposals do not affirm any thing in being:
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Yea, but why doth the Apostle then here vse the name of an holy Angell in this case? I answere, he had good reason for it, that he might confirme them the better in the truth which hee had taught,
Yea, but why does the Apostle then Here use the name of an holy Angel in this case? I answer, he had good reason for it, that he might confirm them the better in the truth which he had taught,
uh, cc-acp q-crq vdz dt n1 av av vvi dt n1 pp-f dt j n1 p-acp d n1? pns11 vvb, pns31 vhd j n1 p-acp pn31, cst pns31 vmd vvi pno32 dt jc p-acp dt n1 r-crq pns31 vhd vvn,
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namely, that we must be so stedfastly setled in the faith of the Gospell of Christ, that if an Angell from heauen should teach any other Doctrine (which is a thing impossible) yet if he should we must defie him, and hold him accursed.
namely, that we must be so steadfastly settled in the faith of the Gospel of christ, that if an Angel from heaven should teach any other Doctrine (which is a thing impossible) yet if he should we must defy him, and hold him accursed.
av, cst pns12 vmb vbi av av-j vvn p-acp dt n1 pp-f dt n1 pp-f np1, cst cs dt n1 p-acp n1 vmd vvi d j-jn n1 (r-crq vbz dt n1 j) av cs pns31 vmd po12 vmb vvi pno31, cc vvb pno31 vvn.
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And so the Apostle in this place makes the estate of Gods children so sure and firme, that if the good Angels should set themselues against them, to separate them from the loue of God in Christ Iesus, (which is impossible) but if they should,
And so the Apostle in this place makes the estate of God's children so sure and firm, that if the good Angels should Set themselves against them, to separate them from the love of God in christ Iesus, (which is impossible) but if they should,
cc av dt n1 p-acp d n1 vvz dt n1 pp-f npg1 n2 av j cc j, cst cs dt j n2 vmd vvi px32 p-acp pno32, p-acp vvb pno32 p-acp dt n1 pp-f np1 p-acp np1 np1, (r-crq vbz j) cc-acp cs pns32 vmd,
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yet they could not doe it.
yet they could not do it.
av pns32 vmd xx vdi pn31.
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Secondly, I answere, that howsoeuer they doe not of themselues endanger vs, yet occasionally in regard of our weaknesse and corruption they may endanger vs:
Secondly, I answer, that howsoever they do not of themselves endanger us, yet occasionally in regard of our weakness and corruption they may endanger us:
ord, pns11 vvb, cst c-acp pns32 vdb xx pp-f px32 vvi pno12, av av-j p-acp n1 pp-f po12 n1 cc n1 pns32 vmb vvi pno12:
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We may in our weaknes abuse them, or mistake their seruice, or put our trust in them,
We may in our weakness abuse them, or mistake their service, or put our trust in them,
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and so indanger our selues greatly by them. I will giue you a plaine instance in the holy Apostle S. Iohn, Reuel. 19.10. and Reuel. 22.8.
and so endanger our selves greatly by them. I will give you a plain instance in the holy Apostle S. John, Revel. 19.10. and Revel. 22.8.
cc av vvi po12 n2 av-j p-acp pno32. pns11 vmb vvi pn22 dt j n1 p-acp dt j n1 np1 np1, vvb. crd. cc vvb. crd.
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he was a true beleeuer, yet in his weaknesse, by occasion of a good Angell, he was in danger to commit a vile and most fearefull sinne, the very sinne of Idolatry,
he was a true believer, yet in his weakness, by occasion of a good Angel, he was in danger to commit a vile and most fearful sin, the very sin of Idolatry,
pns31 vbds dt j n1, av p-acp po31 n1, p-acp n1 pp-f dt j n1, pns31 vbds p-acp n1 pc-acp vvi dt j cc av-ds j n1, dt j n1 pp-f n1,
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and that not once, but twise, and that though he were reproued for it: A grieuous sinne;
and that not once, but twice, and that though he were reproved for it: A grievous sin;
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but the Angell he hinders him, See thou doe it not, (saith he) worship not mee, worship God:
but the Angel he hinders him, See thou do it not, (Says he) worship not me, worship God:
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In which we may obserue two things that doe effectually concerne the poynt in hand;
In which we may observe two things that do effectually concern the point in hand;
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first, that true beleeuers may, through their corruption and weakenesse, be indangered in the estate of grace by the good Angels;
First, that true believers may, through their corruption and weakness, be endangered in the estate of grace by the good Angels;
ord, cst j n2 vmb, p-acp po32 n1 cc n1, vbb vvd p-acp dt n1 pp-f n1 p-acp dt j n2;
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yet secondly, that God will neuer suffer them to be ouercome and swallowed vp of this, it shall neuer preuaile vtterly to separate them from the loue of God which is in Christ Iesus our Lord.
yet secondly, that God will never suffer them to be overcome and swallowed up of this, it shall never prevail utterly to separate them from the love of God which is in christ Iesus our Lord.
av ord, cst np1 vmb av-x vvi pno32 pc-acp vbi vvn cc vvn a-acp pp-f d, pn31 vmb av-x vvi av-j p-acp vvb pno32 p-acp dt n1 pp-f np1 r-crq vbz p-acp np1 np1 po12 n1.
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And so now the Doctrine being thus cleared, wee come to the proofes, which are these, Mat. 18.10. See that ye despise not one of these little ones, for I say vnto you, that in heauen their Angels alwaies behold the face of my Father which is in heauen.
And so now the Doctrine being thus cleared, we come to the proofs, which Are these, Mathew 18.10. See that you despise not one of these little ones, for I say unto you, that in heaven their Angels always behold the face of my Father which is in heaven.
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These words are the words of our Sauiour, and he ownes them by a speciall challenge, I say vnto you ;
These words Are the words of our Saviour, and he owns them by a special challenge, I say unto you;
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I that know well what belongs to God, and to Gods Angels, and to Gods little ones, I say vnto you, despise not one of these little ones,
I that know well what belongs to God, and to God's Angels, and to God's little ones, I say unto you, despise not one of these little ones,
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for in heauen their Angels alwaies behold the face of my Father which is in heauen. for in heaven their Angels always behold the face of my Father which is in heaven.
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The matter affirmed there is the continuall attendance of the Angels in the presence of God;
The matter affirmed there is the continual attendance of the Angels in the presence of God;
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but the drift of the speech is, to note the continuall care that the Angels of God haue ouer Gods weake children,
but the drift of the speech is, to note the continual care that the Angels of God have over God's weak children,
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as appeares, first by their title, their Angels ;
as appears, First by their title, their Angels;
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they are Gods Angels, as he being their Lord and Master to whom they doe belong,
they Are God's Angels, as he being their Lord and Master to whom they do belong,
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and they be our Angels, as we being the children of that their Lord and Master,
and they be our Angels, as we being the children of that their Lord and Master,
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and in respect of the care and charge that they are imployed in about vs. Secondly, it appeares by the forme of the reason, See (saith our Sauiour) you despise not one of Gods weake children, see that you hurt them not; for I say vnto you ;
and in respect of the care and charge that they Are employed in about us Secondly, it appears by the Form of the reason, See (Says our Saviour) you despise not one of God's weak children, see that you hurt them not; for I say unto you;
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as who should say, doe not despise them, nor hurt them, for if you doe, surely their Angels will reuenge the wrong and hurt done to them.
as who should say, do not despise them, nor hurt them, for if you do, surely their Angels will revenge the wrong and hurt done to them.
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Thirdly, by the time, alwayes, this is not for a day, nor a yeare, but alwayes, without ceasing:
Thirdly, by the time, always, this is not for a day, nor a year, but always, without ceasing:
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put all these together, and the Doctrine is here clearely proued, that the Angels of God are ours, they are for vs,
put all these together, and the Doctrine is Here clearly proved, that the Angels of God Are ours, they Are for us,
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and not against vs, they will be auenged on those that hurt vs, and therefore will neuer hurt vs themselues;
and not against us, they will be avenged on those that hurt us, and Therefore will never hurt us themselves;
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and this is their care & practise always, they are euer imploide about our good,
and this is their care & practise always, they Are ever imploide about our good,
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and therefore they shall neuer separate vs from our greatest good of all, from the loue of God in Christ Iesus, Heb. 1.14.
and Therefore they shall never separate us from our greatest good of all, from the love of God in christ Iesus, Hebrew 1.14.
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Are they not all ministring spirits, sent forth to minister for their sakes that shall be heires of saluation? The Apostle speakes here generally of all good Angels, Are they not all? and doth not diuide them in office or nature, are they not all ministering spirits, sent forth to minister for their sakes that shall be Heirs of salvation? The Apostle speaks Here generally of all good Angels, are they not all? and does not divide them in office or nature,
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but ioynes them in both, they are all spirits by nature:
but joins them in both, they Are all spirits by nature:
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And what are they by office? They are all ministring spirits, and what ministry is it that they are imploied in? sent forth, &c. God sends them forth from time to time to performe certaine offices about his children,
And what Are they by office? They Are all ministering spirits, and what Ministry is it that they Are employed in? sent forth, etc. God sends them forth from time to time to perform certain Offices about his children,
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and his heires, as a father makes his seruants to attend him that shall be his heire:
and his Heirs, as a father makes his Servants to attend him that shall be his heir:
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and they are sent forth to minister for their sakes that shall be heires of saluation.
and they Are sent forth to minister for their sakes that shall be Heirs of salvation.
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They are most dutifull attendants on vs that are heires, and they minister for our sakes, that is,
They Are most dutiful attendants on us that Are Heirs, and they minister for our sakes, that is,
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for our good, comfort, and protection onely, neuer for our hurt;
for our good, Comfort, and protection only, never for our hurt;
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they know from God that wee are appointed to saluation, and shall they at any time hinder vs of it? They take notice of it that wee are heires to their Lord and Master,
they know from God that we Are appointed to salvation, and shall they At any time hinder us of it? They take notice of it that we Are Heirs to their Lord and Master,
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and shall they being seruants, goe about to hinder vs of the inheritance which their Lord and Master,
and shall they being Servants, go about to hinder us of the inheritance which their Lord and Master,
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and our Father hath appointed to vs? No surely, they will not doe it;
and our Father hath appointed to us? No surely, they will not do it;
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but on the contrary, they will helpe and further vs all they can thereunto, Psal. 91.11, 12. Hee shall giue his Angels charge ouer thee, to keepe thee in all thy wayes, &c. God hath committed his children to the charge and custody of his Angels;
but on the contrary, they will help and further us all they can thereunto, Psalm 91.11, 12. He shall give his Angels charge over thee, to keep thee in all thy ways, etc. God hath committed his children to the charge and custody of his Angels;
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What to doe? to keepe them, not to destroy them, and to keepe them in all their wayes ;
What to do? to keep them, not to destroy them, and to keep them in all their ways;
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they shall not faile them in any one passage of their life, to beare vs vp in their hands, neuer to suffer vs to fall vtterly frō God, much lesse to cause vs so to fall, that thou dash not thy foot against a stone :
they shall not fail them in any one passage of their life, to bear us up in their hands, never to suffer us to fallen utterly from God, much less to cause us so to fallen, that thou dash not thy foot against a stone:
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They shall preserue vs from the harmes that our selues or others might do vnto vs,
They shall preserve us from the harms that our selves or Others might do unto us,
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therefore themselues shall neuer hurt vs in the least kind, much lesse in the matter of grace and saluation:
Therefore themselves shall never hurt us in the least kind, much less in the matter of grace and salvation:
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A place so pregnant to prooue the infallible protection of Gods children by the Angels, that the Diuell himselfe acknowledgeth it for a certaine truth,
A place so pregnant to prove the infallible protection of God's children by the Angels, that the devil himself acknowledgeth it for a certain truth,
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and alleageth it for that purpose, Math. 4.6.
and allegeth it for that purpose, Math. 4.6.
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Lastly, their practise makes this good by experience, what good offices haue they done from time to time for Gods children? preserued them from their enemies, as Lot, Gen. 19.10.
Lastly, their practice makes this good by experience, what good Offices have they done from time to time for God's children? preserved them from their enemies, as Lot, Gen. 19.10.
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deliuered them out of prison, as Peter, Acts 12. comforted them in their distresses, Acts 27.23, 24. freed them in their troubles, as the Israelites, Isay 65.9. shewed them, and directed them what they must doe to be saued, as Cornelius, Acts 10.5.
Delivered them out of prison, as Peter, Acts 12. comforted them in their Distresses, Acts 27.23, 24. freed them in their Troubles, as the Israelites, Saiah 65.9. showed them, and directed them what they must do to be saved, as Cornelius, Acts 10.5.
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In a word, infinite are the good offices that the good Angels haue done for Gods children,
In a word, infinite Are the good Offices that the good Angels have done for God's children,
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but there is not one place extant in all Gods word, to prooue that any good Angel hath done any harme to any one of Gods children:
but there is not one place extant in all God's word, to prove that any good Angel hath done any harm to any one of God's children:
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No, that is for the euill Angels to hurt vs, they hurt vs altogether, and neuer doe vs the least good;
No, that is for the evil Angels to hurt us, they hurt us altogether, and never do us the least good;
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but the good Angels they helpe vs alwayes, they are altogether and onely to helpe vs,
but the good Angels they help us always, they Are altogether and only to help us,
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and neuer to doe vs the least harme, and therefore they with all the power they haue can neuer separate vs from the loue of God which is in Christ Iesus our Lord.
and never to do us the least harm, and Therefore they with all the power they have can never separate us from the love of God which is in christ Iesus our Lord.
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The reasons of this poynt may be reduced to these two heads. First, the good Angels will not hinder our saluation, if they could:
The Reasons of this point may be reduced to these two Heads. First, the good Angels will not hinder our salvation, if they could:
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Secondly, they cannot doe it, if they would. First, they will not doe it if they could;
Secondly, they cannot do it, if they would. First, they will not do it if they could;
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for there are foure ingagements whereby the will of the Angels is so stirred and inclined towards vs,
for there Are foure engagements whereby the will of the Angels is so stirred and inclined towards us,
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as that they will neuer hurt vs, if they could; first, the zeale of Gods glory: Secondly, obedience to Gods will:
as that they will never hurt us, if they could; First, the zeal of God's glory: Secondly, Obedience to God's will:
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Thirdly, their dependance on Iesus Christ:
Thirdly, their dependence on Iesus christ:
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And fourthly, their communion they haue with vs. First, the zeale of Gods glory, Isa. 6.2. they are Seraphims, that is, hot and fiery spirits, burning not in fury, but in zeale for the glory of the Lord of hoasts.
And fourthly, their communion they have with us First, the zeal of God's glory, Isaiah 6.2. they Are Seraphims, that is, hight and fiery spirits, burning not in fury, but in zeal for the glory of the Lord of hosts.
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Now they know that God is wonderfully glorified in the saluation of his children, and therfore they will not hinder that at any hand,
Now they know that God is wonderfully glorified in the salvation of his children, and Therefore they will not hinder that At any hand,
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but zealously aduance it to the vttermost of their power.
but zealously advance it to the uttermost of their power.
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Secondly, their obedience to Gods will, they know it is Gods will to giue his children a kingdome,
Secondly, their Obedience to God's will, they know it is God's will to give his children a Kingdom,
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and will they crosse his will? No, they obey and doe his will, Psal. 103.20. they will neuer crosse it.
and will they cross his will? No, they obey and do his will, Psalm 103.20. they will never cross it.
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They know their fellow-Angels frustrated their estate by disobedience, and will they frustrate theirs too? Noe, they will not.
They know their fellow-Angels frustrated their estate by disobedience, and will they frustrate theirs too? Noah, they will not.
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Thirdly, their dependance on Christ, and their loue to him, Ioh. 1.51. Hereafter you shall see heauen open, and the Angells of God ascending and descending vpon that Sonne of man :
Thirdly, their dependence on christ, and their love to him, John 1.51. Hereafter you shall see heaven open, and the Angels of God ascending and descending upon that Son of man:
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All their ministry is from God to vs, as in Christ, and they are vpheld by Christ,
All their Ministry is from God to us, as in christ, and they Are upheld by christ,
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or else they are as changeable as the euill Angells were by nature, and they know that Christ hath redeemed vs with his pretious bloud,
or Else they Are as changeable as the evil Angels were by nature, and they know that christ hath redeemed us with his precious blood,
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and will they seeke to cast away the price of his bloud? They know that Christ hath committed vs to God his Father,
and will they seek to cast away the price of his blood? They know that christ hath committed us to God his Father,
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and will they incense vs against God, or God against vs? Lastly, their faithfulnesse to vs,
and will they incense us against God, or God against us? Lastly, their faithfulness to us,
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and their communion with vs, they take notice of vs as their fellow-seruants, and therefore they will not hurt vs, hee is an euill seruant that will smite his fellow-seruants;
and their communion with us, they take notice of us as their Fellow servants, and Therefore they will not hurt us, he is an evil servant that will smite his Fellow servants;
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this is odious on earth, how much more in heauen;
this is odious on earth, how much more in heaven;
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if euer the holy Angels should entertain any faithlesse or treacherous thought against vs, their fellowes and brethren, heauen they know would neuer endure them. The second reason:
if ever the holy Angels should entertain any faithless or treacherous Thought against us, their Fellows and brothers, heaven they know would never endure them. The second reason:
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The Angels cannot doe it if they would;
The Angels cannot do it if they would;
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& this agrees more fitly with the words of the Apostle, that they shall not be able to separate vs. There are two vnmoueable barres whereby they are vtterly disabled from hurting vs in estate of grace:
& this agrees more fitly with the words of the Apostle, that they shall not be able to separate us There Are two Unmovable bars whereby they Are utterly disabled from hurting us in estate of grace:
cc d vvz av-dc av-j p-acp dt n2 pp-f dt n1, cst pns32 vmb xx vbi j pc-acp vvi pno12 pc-acp vbr crd j n2 c-crq pns32 vbr av-j vvn p-acp vvg pno12 p-acp n1 pp-f n1:
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The first is the soueraign power & ouer-ruling hand of God; the second, is the neernesse of our communion with Christ.
The First is the sovereign power & overruling hand of God; the second, is the nearness of our communion with christ.
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First, the soueraigne power of God and his ouer-ruling hand both ouer them & vs, that hinders them;
First, the sovereign power of God and his overruling hand both over them & us, that hinders them;
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they are Gods elect Angels, and we are Gods elect children, and therefore God by bis soueraigne power, will neuer suffer them to seduce vs,
they Are God's elect Angels, and we Are God's elect children, and Therefore God by bis sovereign power, will never suffer them to seduce us,
pns32 vbr n2 j n2, cc pns12 vbr n2 j n2, cc av np1 p-acp fw-la n-jn n1, vmb av-x vvi pno32 pc-acp vvi pno12,
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nor suffer vs to be seduced by them, Gods election must stand good for euer. Secondly, the neerenesse of our vnion with Christ, that is another bar to hinder them:
nor suffer us to be seduced by them, God's election must stand good for ever. Secondly, the nearness of our Union with christ, that is Another bar to hinder them:
ccx vvi pno12 pc-acp vbi vvn p-acp pno32, npg1 n1 vmb vvi j p-acp av. ord, dt n1 pp-f po12 n1 p-acp np1, cst vbz j-jn n1 pc-acp vvi pno32:
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Christ tooke our nature vpon him, not the Angels, Heb. 2.16. and herein we are a degree aboue the Angels.
christ took our nature upon him, not the Angels, Hebrew 2.16. and herein we Are a degree above the Angels.
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Now this assumption of our nature into the person of Christ, and his participation with vs therein is so sanctified,
Now this Assump of our nature into the person of christ, and his participation with us therein is so sanctified,
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and effectually ratified by faith, and by the spirit, to euery true beleeuer, that they are truely one with Christ himselfe;
and effectually ratified by faith, and by the Spirit, to every true believer, that they Are truly one with christ himself;
cc av-j vvn p-acp n1, cc p-acp dt n1, p-acp d j n1, cst pns32 vbr av-j crd p-acp np1 px31;
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and can the Angels hurt Christ? or betray Christ? or separate Christ from Gods loue? then neither can they hurt vs,
and can the Angels hurt christ? or betray christ? or separate christ from God's love? then neither can they hurt us,
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nor betray vs, nor separate vs from the loue of God in Christ. The Vses are these:
nor betray us, nor separate us from the love of God in christ. The Uses Are these:
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First, since it is so, that the good Angels can neuer impeach the estate of Gods children,
First, since it is so, that the good Angels can never impeach the estate of God's children,
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therefore it shewes that whosoeuer they be that doe fall away from the estate of grace by the occasion of good Angels, that certainly they were neuer true beleeuers:
Therefore it shows that whosoever they be that do fallen away from the estate of grace by the occasion of good Angels, that Certainly they were never true believers:
av pn31 vvz cst r-crq pns32 vbb cst vdb vvi av p-acp dt n1 pp-f n1 p-acp dt n1 pp-f j n2, cst av-j pns32 vbdr av j n2:
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such there were in the time of the Apostles, Coloss. 2.18. That vnder a colour of Religion and humblenesse of minde did worship Angels, such as the Monkes and Fryars bee at this day;
such there were in the time of the Apostles, Coloss. 2.18. That under a colour of Religion and humbleness of mind did worship Angels, such as the Monks and Friars be At this day;
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but what saith the Apostle in the 19. verse ? They that teach such things hold not the head ;
but what Says the Apostle in the 19. verse? They that teach such things hold not the head;
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that is, they hold not Christ as their head, they are vtterly voyde of Christ,
that is, they hold not christ as their head, they Are utterly void of christ,
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and so liuing and dying in that sinne, they are vtterly void of the state of grace, and saluation.
and so living and dying in that sin, they Are utterly void of the state of grace, and salvation.
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This sets such a brand of reprobation on the Popish Church and Religion, that they are neuer able to claw it off:
This sets such a brand of reprobation on the Popish Church and Religion, that they Are never able to claw it off:
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They hold many other grosse points, which at least by consequence ouerthrow the foundation Christ Iesus :
They hold many other gross points, which At least by consequence overthrow the Foundation christ Iesus:
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But of this point the Apostle saith directly, That they that hold it, hold not the head Christ.
But of this point the Apostle Says directly, That they that hold it, hold not the head christ.
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A man cannot be a worshipper of Angels and belong to Christ.
A man cannot be a worshipper of Angels and belong to christ.
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And doth not the Church of Rome greatly adore and worship Angels? doe they not reuerence them,
And does not the Church of Room greatly adore and worship Angels? do they not Reverence them,
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and call vpon them? It is their professed Doctrine and ordinary practise: I would faine see how they would answere this;
and call upon them? It is their professed Doctrine and ordinary practice: I would feign see how they would answer this;
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they are cut off hereby from the head Christ :
they Are Cut off hereby from the head christ:
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I doubt not but many of them are the Elect of God, but then either the Lord keepes them that they fall into this sinne;
I doubt not but many of them Are the Elect of God, but then either the Lord keeps them that they fallen into this sin;
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or if they doe fall into it, yet God giues them repentance for it before they die, that lo they shall not fall by it for euer.
or if they do fallen into it, yet God gives them Repentance for it before they die, that lo they shall not fallen by it for ever.
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But let vs beware and take heede of this sinne, in our selues, and euermore let vs take heed of Popery, that doth maintaine and teach this grosse errour.
But let us beware and take heed of this sin, in our selves, and evermore let us take heed of Popery, that does maintain and teach this gross error.
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Secondly, this teacheth vs the vndoubted certainty of the saluation of Gods children; That Gods children should euer be cast off from the estate of sauing grace:
Secondly, this Teaches us the undoubted certainty of the salvation of God's children; That God's children should ever be cast off from the estate of Saving grace:
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It is a thing impossible, there is an absolute impossibility in it, nay there is more then an absolute impossbility in it;
It is a thing impossible, there is an absolute impossibility in it, nay there is more then an absolute impossbility in it;
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for marke how the case stands:
for mark how the case Stands:
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It is impossible that euer the good Angels should goe about to bend their power against vs, to cast vs out of the loue of God:
It is impossible that ever the good Angels should go about to bend their power against us, to cast us out of the love of God:
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But if they should, yet it were impossible they should do it; so that for Gods children to be cast out of Gods loue;
But if they should, yet it were impossible they should do it; so that for God's children to be cast out of God's love;
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It is a thing more impossible, then that which is indeede absolutely impossible:
It is a thing more impossible, then that which is indeed absolutely impossible:
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Oh blessed be God that hath setled and stablished vs in such an holy and happy estate so stedfastly;
O blessed be God that hath settled and established us in such an holy and happy estate so steadfastly;
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Oh that all true beleeuers would lift vp themselues and know their owne happinesse; Oh that they would confidently beleeue this heauenly truth, touching the certainety of their saluation;
O that all true believers would lift up themselves and know their own happiness; O that they would confidently believe this heavenly truth, touching the certainty of their salvation;
uh cst d j n2 vmd vvi a-acp px32 cc vvb po32 d n1; uh cst pns32 vmd av-j vvi d j n1, vvg dt n1 pp-f po32 n1;
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Oh that they would be perswaded, as confidently to beleeue it, as the Apostle affirmes it:
O that they would be persuaded, as confidently to believe it, as the Apostle affirms it:
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wee should doe so, it is our failing that wee doe not so, what base minded wretches are we, that beleeue that God loues vs in Christ:
we should do so, it is our failing that we do not so, what base minded wretches Are we, that believe that God loves us in christ:
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and yet wee perplexe our selues with feares and distrustfull thoughts of this nature or of that;
and yet we perplex our selves with fears and distrustful thoughts of this nature or of that;
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of this or that casualty, as if they should seperate vs from God:
of this or that casualty, as if they should separate us from God:
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Our faith should lift vs vp as high as heauen, yea aboue heauen, yea aboue the Angels in heauen, in the matter of our assurance:
Our faith should lift us up as high as heaven, yea above heaven, yea above the Angels in heaven, in the matter of our assurance:
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Our faith should say, as the Apostle doth here;
Our faith should say, as the Apostle does Here;
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I am sure that the Angels in heauen, can neuer be able to seperate me from the loue of God: I am sure that the Angels in heaven, can never be able to separate me from the love of God:
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and therefore much lesse can any other Creature or casualty whatsoeuer;
and Therefore much less can any other Creature or casualty whatsoever;
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can any creature doe more then the Angels in heauen can? But if wee consider further that these Angels, these mighty and powerfull Angels, are not onely, not against vs,
can any creature do more then the Angels in heaven can? But if we Consider further that these Angels, these mighty and powerful Angels, Are not only, not against us,
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but for vs, affectionately for vs:
but for us, affectionately for us:
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wholly for vs, alwayes for vs, and that they bend all their power to keepe vs in the loue of God;
wholly for us, always for us, and that they bend all their power to keep us in the love of God;
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and to make good the worke of our saluation, what a shame should it be for vs, still to lie slugging in the dumpes of our doubtings and vncertainties? why should we not now take heart to our selues,
and to make good the work of our salvation, what a shame should it be for us, still to lie slugging in the dumps of our doubtings and uncertainties? why should we not now take heart to our selves,
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and lay fast hold on this assurance? The third Vse teacheth vs, the infinite and admirable power of sauing grace;
and lay fast hold on this assurance? The third Use Teaches us, the infinite and admirable power of Saving grace;
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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,
It is infinitely greater then all the Powers that Are to be found in the estate of nature, God's Saving grace is infinitely of more power to save us,
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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.
then all the Powers in the world Are to destroy us: Of all other creatures the Angels excel in strength and power, Psalm 103.20.
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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:
Yet all the strength and power they have, shall never be able to cross or hinder the power of grace for the salvation of the faithful:
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this is the sinewes of our assurance: Some thinke it is an easie matter to be saued:
this is the sinews of our assurance: some think it is an easy matter to be saved:
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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.
No, it is the infinite and Almighty power of God that must show forth it self in Saving us, Else it is impossible for us to be saved, 1 Pet 1.5.
uh-dx, pn31 vbz dt j cc j-jn n1 pp-f np1 cst vmb vvi av pn31 n1 p-acp vvg pno12, av pn31 vbz j p-acp pno12 pc-acp vbi vvn, crd n1 crd.
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Without this power of God it is impossible that wee should be kept, there is not the least sinne forgiuen,
Without this power of God it is impossible that we should be kept, there is not the least sin forgiven,
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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.
nor the least corruption subdued, nor the least sparkle of grace wrought in our hearts, nor the least temptation overcome, but by the almighty power of Saving grace.
ccx dt ds n1 vvn, ccx dt ds n1 pp-f n1 vvn p-acp po12 n2, ccx dt ds n1 vvn, cc-acp p-acp dt j-jn n1 pp-f vvg n1.
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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;
On the other side Some dismay themselves At their own corruptions, Satan's temptations, and the defections of a godly life, that they think it impossible to be saved;
p-acp dt j-jn n1 d vvb px32 p-acp po32 d n2, npg1 n2, cc dt n2 pp-f dt j n1, cst pns32 vvb pn31 j pc-acp vbi vvn;
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here we must flie to the consideration of the infinite and almighty power of sauing grace,
Here we must fly to the consideration of the infinite and almighty power of Saving grace,
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and then we shall be satisfied: And take heed though thou debase thy selfe, debase not God:
and then we shall be satisfied: And take heed though thou debase thy self, debase not God:
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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 thee, but it is not impossible with God, for then who can be saved? All things Are possible with God, Matthew 19.25.26. It is our Saviour's Resolution in this very case, teaching us to rest wholly and only upon the power of God for salvation;
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It is impossible with men that any should bee saued:
It is impossible with men that any should be saved:
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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;
Yea, but it is possible with God by the power of Saving grace, 2 Cor. 12.9. My grace (Says God to the Apostle) is sufficient for thee: Paul had no rest in himself before;
uh, cc-acp pn31 vbz j p-acp np1 p-acp dt n1 pp-f vvg n1, crd np1 crd. po11 n1 (vvz np1 p-acp dt n1) vbz j p-acp pno21: np1 vhd dx n1 p-acp px31 a-acp;
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but the almighty and all-sufficient grace of God gaue him full content:
but the almighty and All-sufficient grace of God gave him full content:
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This is that which giues vs satisfaction, and makes vs goe on cheerefully against all difficulties, the all-sufficiency of sauing grace.
This is that which gives us satisfaction, and makes us go on cheerfully against all difficulties, the All-sufficiency of Saving grace.
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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;
And Therefore let us labour to lift up our hearts to a high and transcendent estimation of the almighty power of Saving grace, which is the almighty power of God;
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try and proue whether this be not a notable meanes of subduing and ouertopping all other powers in the world,
try and prove whither this be not a notable means of subduing and overtopping all other Powers in the world,
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and so of bringing full assurance to our soules: try it I say, and see if it doe not proue so;
and so of bringing full assurance to our Souls: try it I say, and see if it do not prove so;
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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.
look unto the almighty power of God, & to the All-sufficiency of Saving grace, & this will carry us comfortably through all dangers, the want of this high estimation of the almighty power of Saving grace soundly taken to heart, makes most of us come so short of this assurance.
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The last Vse teacheth vs how to carry our selues towards the good Angels, that so they may not hurt vs,
The last Use Teaches us how to carry our selves towards the good Angels, that so they may not hurt us,
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but that we may comfortably enioy their helpe, protection, and furtherance in the way of our saluation;
but that we may comfortably enjoy their help, protection, and furtherance in the Way of our salvation;
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this is a hard lesson to learne and to practise, but yet worth our learning, and much to be desired;
this is a hard Lesson to Learn and to practise, but yet worth our learning, and much to be desired;
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and practised by all those that would finde heauen vpon earth;
and practised by all those that would find heaven upon earth;
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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,
It is difficult I confess, 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,
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or else we will meddle too much with it.
or Else we will meddle too much with it.
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If therefore we wil haue the helpe, comfort, & protection of the good Angels, wee must obserue these rules.
If Therefore we will have the help, Comfort, & protection of the good Angels, we must observe these rules.
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First, keepe Gods good will, keepe God thy friend;
First, keep God's good will, keep God thy friend;
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the best way to keepe the seruants to be thy friend, is to keep their master to be thy friend,
the best Way to keep the Servants to be thy friend, is to keep their master to be thy friend,
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so keepe God to be thy friend, and that is the best way to keep his seruants the Angels to be thy friend:
so keep God to be thy friend, and that is the best Way to keep his Servants the Angels to be thy friend:
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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 ;
All the promises of protection by the Angels Are referred to such as Are God's, Psalm 34.7. The Angel of the Lord campeth about them that Fear him: And Psalm 91.11. He shall give his Angels charge over thee, to keep thee in all thy ways;
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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;
fear God and pray unto him as Cornelius did, Acts 10.2.4. and walk diligently in the duties of thy calling, as the Shepherds did, Lycia 2.8.9.10. and then the Angels will Comfort us, Pact and keep us The Angels love us for our heavenly Father's sake;
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if we be stubborne to him, they will turne their loue from vs. The second Rule is this;
if we be stubborn to him, they will turn their love from us The second Rule is this;
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we must hold fast by Iesus Christ; he is the common head both of them and vs, Matth. 24.31. and 16.27.
we must hold fast by Iesus christ; he is the Common head both of them and us, Matthew 24.31. and 16.27.
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All the good they doe vs, and all the seruice which they owe vs, is for Christ his sake, because we are in him;
All the good they do us, and all the service which they owe us, is for christ his sake, Because we Are in him;
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if he fauour vs, they will fauour vs; if he frowne on vs, they will frowne on vs too:
if he favour us, they will favour us; if he frown on us, they will frown on us too:
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If euer we will enioy the comfortable ministery of the Angels, let vs lay fast hold on Iesus Christ by faith;
If ever we will enjoy the comfortable Ministry of the Angels, let us lay fast hold on Iesus christ by faith;
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so farre as we goe from him, they goe from vs:
so Far as we go from him, they go from us:
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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,
Let us Therefore lay fast hold on Iesus christ by faith in his blood, by love to his Majesty, by obeying the motions of his Spirit,
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and by conforming our selues to his example; and then the Angels are ready prest to doe vs their best seruice;
and by conforming our selves to his Exampl; and then the Angels Are ready pressed to do us their best service;
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hold thou fast to Christ, and they will be sure to hold thee fast.
hold thou fast to christ, and they will be sure to hold thee fast.
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Thirdly, take notice of the Ministry of the Angels, beleeue it, and be not ignorant of it;
Thirdly, take notice of the Ministry of the Angels, believe it, and be not ignorant of it;
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If thou hast beene ignorant of it, yet now take notice of it, and make vse of it:
If thou hast been ignorant of it, yet now take notice of it, and make use of it:
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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:
We stand in need of the Ministry of the Angels, we know that we Are tempted many ways, look upon the good Angels, they will assist thee more then the bad can hurt thee, Revel. 12.8. Michael and his Angels fought, and the Dragon fought and his Angels:
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Christ and his Angels, and the Diuell and his Angels, they fight for our poore soules;
christ and his Angels, and the devil and his Angels, they fight for our poor Souls;
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But the Diuell and his Angels doe not preuaile;
But the devil and his Angels do not prevail;
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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.
but christ and his Angels they do prevail, and they Are on our side to fight for us And Therefore as the Prophet, 2 Kings 6.16.17.
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prayed to the Lord to open his seruants eyes, that hee might see that there was more with them, then against them:
prayed to the Lord to open his Servants eyes, that he might see that there was more with them, then against them:
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So let vs pray to God to open our eyes, that we may see and take notice of the Ministery of the good Angels,
So let us pray to God to open our eyes, that we may see and take notice of the Ministry of the good Angels,
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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;
and of their protection and care over us Fourthly, let us imitate the good Angels in Obedience, Matthew 6.10. Let us do God's will on earth, as the Angels do in heaven, Psalm 103.20.21. They Are never out of God's Way, they ever do God's will willingly and cheerfully;
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the Diuell doth Gods will too, but it is grudgingly and against his will. The good Angels they worship God, Hebr. 1.6. They take the cause of Gods children to heart, they reioyce at the good of Gods Church and children, especially at the good of their soules;
the devil does God's will too, but it is grudgingly and against his will. The good Angels they worship God, Hebrew 1.6. They take the cause of God's children to heart, they rejoice At the good of God's Church and children, especially At the good of their Souls;
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so let vs worship God alone, and let the good of Gods children, especially the good of their soules, bee the ioy of our hearts.
so let us worship God alone, and let the good of God's children, especially the good of their Souls, be the joy of our hearts.
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Let vs imitate them thus, but yet let vs beware of NONLATINALPHABET, in the Papists, in single life and angelicall perfection.
Let us imitate them thus, but yet let us beware of, in the Papists, in single life and angelical perfection.
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Fiftly, speake not euill of those that are in place and dignity, for the Angels giue not railing speeches, 2 Pet. 2.10.11. The Angels doe it not, let vs take heed we doe it not.
Fifty, speak not evil of those that Are in place and dignity, for the Angels give not railing Speeches, 2 Pet. 2.10.11. The Angels do it not, let us take heed we do it not.
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Sixtly, offend not these Angels, 1 Cor. 11.10. The woman ought to couer her head, because of the Angels.
Sixty, offend not these Angels, 1 Cor. 11.10. The woman ought to cover her head, Because of the Angels.
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The Angels are about vs, & obserue our doings, and marke our carriage, if it be reuerent and agreeable to our profession, they reioyce at it;
The Angels Are about us, & observe our doings, and mark our carriage, if it be reverent and agreeable to our profession, they rejoice At it;
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if wee mis-behaue our selues and carry our selues vnreuerently in our words, gestures, or apparell, mis-beseeming our persons, places,
if we misbehave our selves and carry our selves unreverently in our words, gestures, or apparel, misbeseeming our Persons, places,
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or profession, this offends and greeues them, they distaste it, and are displeased at it, let vs take heed therefore that we offend them not.
or profession, this offends and grieves them, they distaste it, and Are displeased At it, let us take heed Therefore that we offend them not.
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Seauenthly, let vs not worship them in any case, for that is the way to incense them against vs. In the Reuel. 19.10. and 22.8.
Seauenthly, let us not worship them in any case, for that is the Way to incense them against us In the Revel. 19.10. and 22.8.
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when Iohn would haue worshipped the Angell, Hee was angry, see thou doe it not (saith he) worship God. It is an horrible dishonor to God,
when John would have worshipped the Angel, He was angry, see thou do it not (Says he) worship God. It is an horrible dishonour to God,
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and much displeasing to the good Angels themselues, they tremble at it, and abhorre it: Away with it saith the Angell, worship not me, worship God:
and much displeasing to the good Angels themselves, they tremble At it, and abhor it: Away with it Says the Angel, worship not me, worship God:
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Which is worse the Thiefe or the Receiuer? If I worship the Angels, I am the thiefe,
Which is Worse the Thief or the Receiver? If I worship the Angels, I am the thief,
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if they receiue and accept of it, they are the receiuers, but they abhorre it. Lastly, let vs glorifie God for the Ministery of the good Angels; the shepherds in Lu. 2.20.
if they receive and accept of it, they Are the Receivers, but they abhor it. Lastly, let us Glorify God for the Ministry of the good Angels; the shepherd's in Lu. 2.20.
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hauing heard many good things from the ministery of the Angels, they returned glorifying, & praising not the Angels, but God for their Ministery:
having herd many good things from the Ministry of the Angels, they returned glorifying, & praising not the Angels, but God for their Ministry:
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Take the benefit of it, and giue the Angels due reuerence and respect for their Ministery,
Take the benefit of it, and give the Angels due Reverence and respect for their Ministry,
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but giue the honour & glory of it to God alone; thus did Daniel, Chap. 6.22. and Peter, Act. 12.11.
but give the honour & glory of it to God alone; thus did daniel, Chap. 6.22. and Peter, Act. 12.11.
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they doe not ascribe their deliuerance to the Angell, but to God that sent his Angell,
they do not ascribe their deliverance to the Angel, but to God that sent his Angel,
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and yet they doe reuerently mention the Angell, that was the meanes of it: And we haue great cause to glorifie God for their Ministery;
and yet they do reverently mention the Angel, that was the means of it: And we have great cause to Glorify God for their Ministry;
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for first it is a great comfort to vs:
for First it is a great Comfort to us:
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what greater comfort can we haue by any of the creatures, then to haue thousand thousands of Angels, the best and greatest of Gods creatures euermore to attend on vs? Secondly, it is a great honor to vs, the greatest honor God that can bestow vpon vs by any of the Creatures, that the Angels that are farre more excellent Creatures by creation then our selues, should be attendants on vs:
what greater Comfort can we have by any of the creatures, then to have thousand thousands of Angels, the best and greatest of God's creatures evermore to attend on us? Secondly, it is a great honour to us, the greatest honour God that can bestow upon us by any of the Creatures, that the Angels that Are Far more excellent Creatures by creation then our selves, should be attendants on us:
q-crq jc n1 vmb pns12 vhi p-acp d pp-f dt n2, cs pc-acp vhi crd crd pp-f n2, dt js cc js pp-f ng1 n2 av pc-acp vvi p-acp pno12? ord, pn31 vbz dt j n1 p-acp pno12, dt js n1 np1 cst vmb vvi p-acp pno12 p-acp d pp-f dt n2, cst dt n2 cst vbr av-j av-dc j n2 p-acp n1 cs po12 n2, vmd vbi n2 p-acp pno12:
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Oh, let vs honor God greatly, that hath so greatly honored vs. Thirdly, all the good they doe vnto vs, they doe it but as instruments, it is God alone that is the authour of it;
O, let us honour God greatly, that hath so greatly honoured us Thirdly, all the good they do unto us, they do it but as Instruments, it is God alone that is the author of it;
uh, vvb pno12 vvi np1 av-j, cst vhz av av-j vvn pno12 ord, d dt j pns32 vdb p-acp pno12, pns32 vdb pn31 p-acp c-acp n2, pn31 vbz np1 av-j cst vbz dt n1 pp-f pn31;
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therefore let God alone haue all the glory and honour of it.
Therefore let God alone have all the glory and honour of it.
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Obserue these rules carefully and conscionably, and I will assure thee from God, that thou shalt be made partaker of the comfort and protection of the good Angels, they shall attend vpon thee all thy life, to preserue thee from euill,
Observe these rules carefully and Conscionably, and I will assure thee from God, that thou shalt be made partaker of the Comfort and protection of the good Angels, they shall attend upon thee all thy life, to preserve thee from evil,
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and to incourage thee to goodnesse, and to comfort thee in troubles, and to helpe thee out of them;
and to encourage thee to Goodness, and to Comfort thee in Troubles, and to help thee out of them;
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and at thy death they shall stand by thee to cheere thee vp against the bitternesse and terrour of thy dissolution,
and At thy death they shall stand by thee to cheer thee up against the bitterness and terror of thy dissolution,
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and to carry thy soule into heauen.
and to carry thy soul into heaven.
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And yet this is not all, for behold yet further, at the day of iudgement, they shall summon thy body out of the graue,
And yet this is not all, for behold yet further, At the day of judgement, they shall summon thy body out of the graven,
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and place thee amongst the sheepe at Gods right hand, that there thou mayest receiue that ioyfull and blessed sentence, Come ye blessed, inherite the kingdome prepared for you from the beginning of the world, such honour haue all Gods Saints. FINIS.
and place thee among the sheep At God's right hand, that there thou Mayest receive that joyful and blessed sentence, Come you blessed, inherit the Kingdom prepared for you from the beginning of the world, such honour have all God's Saints. FINIS.
cc vvb pno21 p-acp dt n1 p-acp ng1 j-jn n1, cst a-acp pns21 vm2 vvi d j cc j-vvn n1, vvb pn22 vvn, vvb dt n1 vvn p-acp pn22 p-acp dt n-vvg pp-f dt n1, d n1 vhb d ng1 n2. fw-la.
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THE ELEAVENTH SERMON, Vpon ROMANS 8. the two last Verses. For I am perswaded, (or I am sure) that neither Death, nor life, nor Angels, &c. THe Apostle here, when he propounds the dangers that belong to the faithfull, and the comforts against them;
THE ELEAVENTH SERMON, Upon ROMAN 8. the two last Verses. For I am persuaded, (or I am sure) that neither Death, nor life, nor Angels, etc. THe Apostle Here, when he propounds the dangers that belong to the faithful, and the comforts against them;
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hee sets them before vs in certaine rankes and orders.
he sets them before us in certain ranks and order.
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And the first ranke is the dangers that come to vs by death, and by life,
And the First rank is the dangers that come to us by death, and by life,
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and the comforts against them, and of that wee haue spoken.
and the comforts against them, and of that we have spoken.
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The second ranke is, of the dangers that come to vs by Angels, Rulers, and powers,
The second rank is, of the dangers that come to us by Angels, Rulers, and Powers,
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and that we haue entred into, and shewed that by Angels are meant all sorts of Angels, both good and bad, both those that stand, and those that are fallen.
and that we have entered into, and showed that by Angels Are meant all sorts of Angels, both good and bad, both those that stand, and those that Are fallen.
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Of the good Angels we haue spoken as it pleased God to giue ability.
Of the good Angels we have spoken as it pleased God to give ability.
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Now we are to speake of the euill Angels, that the euill Angels shall neuer be able to separate vs from the loue of God which is in Christ Iesus our Lord.
Now we Are to speak of the evil Angels, that the evil Angels shall never be able to separate us from the love of God which is in christ Iesus our Lord.
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That the euill Angels must needs be here meant appeares, because they are generally comprehended vnder the name of Angells:
That the evil Angels must needs be Here meant appears, Because they Are generally comprehended under the name of Angels:
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which is common to all Angels both good and bad:
which is Common to all Angels both good and bad:
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But especially the euill Angels are here meant, because the drift of the Apostles speech necessarily requires that they should be here more specially intended,
But especially the evil Angels Are Here meant, Because the drift of the Apostles speech necessarily requires that they should be Here more specially intended,
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for the euill Angels are the speciall instruments and chiefe procurers of all the dangers that tend to the separation of vs from the loue of God in Christ Iesus.
for the evil Angels Are the special Instruments and chief Procurers of all the dangers that tend to the separation of us from the love of God in christ Iesus.
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This is their maine reach and chiefe endeauour in all their practises against vs, to make this separation,
This is their main reach and chief endeavour in all their practises against us, to make this separation,
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and therefore they must needes be here specially intended in this challenge of the Apostle.
and Therefore they must needs be Here specially intended in this challenge of the Apostle.
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It were a small comfort to the faithfull for the Apostle to say, that they were in safety,
It were a small Comfort to the faithful for the Apostle to say, that they were in safety,
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because the good Angels should not hurt them, for that were as much as if he should say hee were in safety,
Because the good Angels should not hurt them, for that were as much as if he should say he were in safety,
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because his friends should not hurt him, for the good Angels are our friends, and therefore will not hurt vs. But the Apostles reach is, to auouch the safety of Gods children against all dangers that are or can be against them,
Because his Friends should not hurt him, for the good Angels Are our Friends, and Therefore will not hurt us But the Apostles reach is, to avouch the safety of God's children against all dangers that Are or can be against them,
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euen against the greatest and fiercest enemies that we haue;
even against the greatest and Fiercest enemies that we have;
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and therefore hee must needs meane it especially of the euill Angels, because they are the greatest and fiercest enemies that the faithfull haue.
and Therefore he must needs mean it especially of the evil Angels, Because they Are the greatest and Fiercest enemies that the faithful have.
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And thus the Apostle hath brought vs into the meditation of the ground of all our dangers and woes,
And thus the Apostle hath brought us into the meditation of the ground of all our dangers and woes,
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and miseries, namely, the euill Angels or Diuels.
and misery's, namely, the evil Angels or Devils.
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A fearefull and dismall argument in it selfe, yet as it is here applyed by the Apostle, it is a chearefull and a comfortable argument.
A fearful and dismal argument in it self, yet as it is Here applied by the Apostle, it is a cheerful and a comfortable argument.
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It is a fearefull and dismall thing to heare of our enemies, but it is a comfortable thing to heare of the ouerthrow of them.
It is a fearful and dismal thing to hear of our enemies, but it is a comfortable thing to hear of the overthrow of them.
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Let not any of vs therefore be afraid to heare of them;
Let not any of us Therefore be afraid to hear of them;
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we must not be afraid to fight with them, and therefore much lesse to heare of them. One thing the Apostle tells vs here,
we must not be afraid to fight with them, and Therefore much less to hear of them. One thing the Apostle tells us Here,
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as before wee haue heard for our sound comfort, that all these wicked fiends shall never bee able to seperate vs from the loue of God in Christ Iesus ;
as before we have herd for our found Comfort, that all these wicked fiends shall never be able to separate us from the love of God in christ Iesus;
c-acp c-acp pns12 vhb vvn p-acp po12 j n1, cst d d j n2 vmb av-x vbi j pc-acp vvi pno12 p-acp dt n1 pp-f np1 p-acp np1 np1;
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and therefore there is no cause why the weakest beleeuing soule here present should be daunted at the hearing of this argument.
and Therefore there is no cause why the Weakest believing soul Here present should be daunted At the hearing of this argument.
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Let vs therefore proceed in the strength of God, and in the name of our Lord Iesus Christ,
Let us Therefore proceed in the strength of God, and in the name of our Lord Iesus christ,
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and in the grace, and comfort, and direction of his holy spirit, and in the light and direction of Gods word,
and in the grace, and Comfort, and direction of his holy Spirit, and in the Light and direction of God's word,
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and we shall finde an heauenly light arise vnto vs out of this hellish darknesse.
and we shall find an heavenly Light arise unto us out of this hellish darkness.
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The generall Doctrine concerning all Angels, good and bad, was the last time propounded, which being applyed to this particular, ariseth naturally thus:
The general Doctrine Concerning all Angels, good and bad, was the last time propounded, which being applied to this particular, arises naturally thus:
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That howsoeuer it bee that euill Angells are mighty workers and great in power, and doe maliciously bend all the power they haue against true beleeuers, to make this separation of them from the loue of God in Christ ; That howsoever it be that evil Angels Are mighty workers and great in power, and do maliciously bend all the power they have against true believers, to make this separation of them from the love of God in christ;
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yet notwithstanding not all the euill Angels, with all their power and malice, or all that they can doe, shall euer be able to separate all,
yet notwithstanding not all the evil Angels, with all their power and malice, or all that they can do, shall ever be able to separate all,
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nor any one true beleeuer, from the loue of God which is in Christ Iesus our Lord.
nor any one true believer, from the love of God which is in christ Iesus our Lord.
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For the opening of this Doctrine I will propound these foure particulars, wherein I shall lay open the whole nature of the poynt.
For the opening of this Doctrine I will propound these foure particulars, wherein I shall lay open the Whole nature of the point.
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The first particular is, what these euill Angels are: The second, how these euill Angels are fitted against vs:
The First particular is, what these evil Angels Are: The second, how these evil Angels Are fitted against us:
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Thirdly, how they seeke to annoy vs:
Thirdly, how they seek to annoy us:
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And lastly, how farre they may endanger vs. For first, wee must know our enemies what they are;
And lastly, how Far they may endanger us For First, we must know our enemies what they Are;
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and secondly, we must know their prouision, how they are fitted against vs; and then thirdly, we must know their courses, how they may annoy vs;
and secondly, we must know their provision, how they Are fitted against us; and then Thirdly, we must know their courses, how they may annoy us;
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and lastly, we must know the euent and issue, how farre they may endanger vs: These being knowne, the Doctrine shall be well and plainly vnderstood.
and lastly, we must know the event and issue, how Far they may endanger us: These being known, the Doctrine shall be well and plainly understood.
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First, We must know what these euill Angels are.
First, We must know what these evil Angels Are.
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The euill Angels are those that left their first estate, and are become vtter enemies to God, The evil Angels Are those that left their First estate, and Are become utter enemies to God,
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and to man, and to all the creatures, especially to Iesus Christ, and to Gods children,
and to man, and to all the creatures, especially to Iesus christ, and to God's children,
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and to all matter of grace and goodnesse.
and to all matter of grace and Goodness.
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First, that they are such as left their first estate, we may see in Iude 6. Secondly, they are enemies,
First, that they Are such as left their First estate, we may see in Iude 6. Secondly, they Are enemies,
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for hence they haue their name Sathan, and there is no name more commonly giuen them both in the Olde and New Testament then this name Sathan, which signifieth an enemy.
for hence they have their name Sathan, and there is no name more commonly given them both in the Old and New Testament then this name Sathan, which signifies an enemy.
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And howsoeuer this name in the Scripture seemes sometime to poynt out the chiefe of Diuels,
And howsoever this name in the Scripture seems sometime to point out the chief of Devils,
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yet it doth appeare that it is applyed in Scripture to all Diuels, Math. 12.26. If Sathan cast out Sathan, which is not meant of the Prince of Diuels, as if the Prince should cast out the Prince;
yet it does appear that it is applied in Scripture to all Devils, Math. 12.26. If Sathan cast out Sathan, which is not meant of the Prince of Devils, as if the Prince should cast out the Prince;
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but it is meant of all the Diuels, if they should be one against another,
but it is meant of all the Devils, if they should be one against Another,
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then how should their Kingdome stand? They are enemies, and they are vtter enemies, deadly enemies,
then how should their Kingdom stand? They Are enemies, and they Are utter enemies, deadly enemies,
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and that first to God, dishonouring him, accusing him, blaspheming him, opposing against him to the vttermost of their power.
and that First to God, Dishonoring him, accusing him, blaspheming him, opposing against him to the uttermost of their power.
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Secondly, they are enemies to man, they murthered vs all with one blow, in the loynes of Adam, and not content with that they still follow the blow,
Secondly, they Are enemies to man, they murdered us all with one blow, in the loins of Adam, and not content with that they still follow the blow,
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and pursue mankinde with deadly hatred.
and pursue mankind with deadly hatred.
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Thirdly, they are enemies to all the Creatures, seeking and working daily, as much as in them lyes, the vtter ruine and confusion of the whole frame and order of nature in the Sea, in the winde,
Thirdly, they Are enemies to all the Creatures, seeking and working daily, as much as in them lies, the utter ruin and confusion of the Whole frame and order of nature in the Sea, in the wind,
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and in the aire, and in all places. Fourthly, they are speciall enemies to Iesus Christ;
and in the air, and in all places. Fourthly, they Are special enemies to Iesus christ;
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this is that that galls these euill spirits, that IESVS CHRIST the mediatour betwixt God and man, comes to reconcile God to man,
this is that that galls these evil spirits, that JESUS CHRIST the Mediator betwixt God and man, comes to reconcile God to man,
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and to deliuer man out of the power of these hellish spirits;
and to deliver man out of the power of these hellish spirits;
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yea, and that hee doth vtterly destroy and vanquish these euill spirits, and all that take part with them,
yea, and that he does utterly destroy and vanquish these evil spirits, and all that take part with them,
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euen all the powers or darknesse; here is their edge and stomacke;
even all the Powers or darkness; Here is their edge and stomach;
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this heauenly person Iesus Christ in this heauenly office of the Mediatour, is the principall obiect of all their hellish spight:
this heavenly person Iesus christ in this heavenly office of the Mediator, is the principal Object of all their hellish spite:
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They fought against him by themselues, and by their instruments all his life, and at his death they layd on load,
They fought against him by themselves, and by their Instruments all his life, and At his death they laid on load,
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and did bend and muster-vp all their forces, and spit out all their venome against him.
and did bend and muster-vp all their forces, and spit out all their venom against him.
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Fiftly, they are enemies to Gods children, they are also a great eye-sore to Sathan, they cannot endure them,
Fifty, they Are enemies to God's children, they Are also a great eyesore to Sathan, they cannot endure them,
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and it is hard to say whether Sathan hate our heauenly Father more for our sakes;
and it is hard to say whither Sathan hate our heavenly Father more for our sakes;
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or whether he hate vs the more for our heauenly Fathers sake; howsoeuer the Diuell is our aduersary in a specially manner, 1 Pet. 5.8.
or whither he hate us the more for our heavenly Father's sake; howsoever the devil is our adversary in a specially manner, 1 Pet. 5.8.
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Your aduersary the Diuell, saith the Apostle, he is a generall accuser, accusing man to God,Your adversary the devil, Says the Apostle, he is a general accuser, accusing man to God,
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and God to man, but he is the speciall accuser of the brethren.
and God to man, but he is the special accuser of the brothers.
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Lastly, he is an enemy to all grace and goodnesse, he hinders it, he slanders it, he hates it, he suppresseth it with all his power, hee knowes that if grace and goodnesse stand, he must fall,
Lastly, he is an enemy to all grace and Goodness, he hinders it, he slanders it, he hates it, he suppresses it with all his power, he knows that if grace and Goodness stand, he must fallen,
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and therefore he labours to ouerthrow all grace and goodnesse, that he may stand. See this in one of his Impes, Acts 13.10. Elymas the Sorcerer, Oh childe of the Diuell (saith the Apostle to him) enemy to all righteousnesse, &c. If it be so with the Children, that they are enemies to all goodnesse, much more is it so with their father the Diuell:
and Therefore he labours to overthrow all grace and Goodness, that he may stand. See this in one of his Imps, Acts 13.10. Elymas the Sorcerer, O child of the devil (Says the Apostle to him) enemy to all righteousness, etc. If it be so with the Children, that they Are enemies to all Goodness, much more is it so with their father the devil:
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So we see what these euill Angels are.
So we see what these evil Angels Are.
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Secondly, Let vs see how they are fitted against vs, for this is needfull to be knowne, that so we may prouide against them.
Secondly, Let us see how they Are fitted against us, for this is needful to be known, that so we may provide against them.
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They haue many aduantages whereby they are fitted against vs; first, they are very many; secondly, they are very strong; thirdly, they are very malicious; fourthly, they are very subtle;
They have many advantages whereby they Are fitted against us; First, they Are very many; secondly, they Are very strong; Thirdly, they Are very malicious; fourthly, they Are very subtle;
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fiftly, they are very actiue and nimble; sixtly, they are very busie; seauenthly, they are very wel appointed;
Fifty, they Are very active and nimble; sixthly, they Are very busy; seventhly, they Are very well appointed;
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eightly, they are very well experienced; and lastly, they are very dangerous. First, They are very many, Marke 5.9. One man was possest of a legion of Diuels ;
Eighth, they Are very well experienced; and lastly, they Are very dangerous. First, They Are very many, Mark 5.9. One man was possessed of a legion of Devils;
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now a legion containes sixe thousand; what? so many Diuels in one poore man;
now a legion contains sixe thousand; what? so many Devils in one poor man;
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how many thinke you are then in all the world? Any one Diuell is too hard for any one man, oh how hard then is that poore soule bested that is assaulted with many Diuels? This is the case not of some of vs onely,
how many think you Are then in all the world? Any one devil is too hard for any one man, o how hard then is that poor soul bested that is assaulted with many Devils? This is the case not of Some of us only,
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but of all of vs, if we vnderstand our case aright.
but of all of us, if we understand our case aright.
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Secondly, As they are very many, so they are very strong, and therefore they are set out in Scripture vnder the similitudes of a strong man, Luke 11.21.
Secondly, As they Are very many, so they Are very strong, and Therefore they Are Set out in Scripture under the Similitudes of a strong man, Lycia 11.21.
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When a strong man armed keepeth the pallace, &c. and so of a strong beast, yea, the strongest of all Beasts, a Lyon, 1 Pet. 5.8. Your aduersary the diuell as a roaring Lyon, &c. and the hould which they haue in the heart of an vnregenerate man is said to be a strong hould, 2 Cor. 10.4.When a strong man armed Keepeth the palace, etc. and so of a strong beast, yea, the Strongest of all Beasts, a lion, 1 Pet. 5.8. Your adversary the Devil as a roaring lion, etc. and the hold which they have in the heart of an unregenerate man is said to be a strong hold, 2 Cor. 10.4.
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they are very strong in getting the prey, it shall escape them hard but they will seize vpon vs,
they Are very strong in getting the prey, it shall escape them hard but they will seize upon us,
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and they are very strong in keeping the prey when once they haue seized, they will tug hard before they will let goe.
and they Are very strong in keeping the prey when once they have seized, they will tug hard before they will let go.
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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:
Thirdly, They Are very malicious, and Therefore the devil is fitly Set out unto us by the name of a great read Dragon, Revel. 12.3. The Dragon of all Creatures is the most fierce, spiteful, and malicious:
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Sathans malice is greater then the Dragons, for he is a great Dragon, and more fierce then the malice of the Dragon,
Satan's malice is greater then the Dragons, for he is a great Dragon, and more fierce then the malice of the Dragon,
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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.
for he is a great read Dragon, Says the Apostle, as who should say, that he burns fiery read in malice always against God's Church.
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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 ;
Fourthly, They Are very subtle, and Therefore they Are compared to a Serpent, Revel. 12.9. That old Serpent called the devil and Sathan was cast out, which deceiveth all the world;
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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 ;
and the Serpent is very subtle, Gen. 3.1. Now the Serpent was more subtle, etc. The devil is an old subtle Serpent, so subtle that (Says the Apostle) he deceives all the world;
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this hee hath done, and this he doth daily.
this he hath done, and this he does daily.
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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.
Fifty, They Are very active and nimble, they Are spirits by nature, and Therefore by reason of the spiritualness and agility of their nature's, they can and do pass from place to place, quickly and suddenly to and from as the lightning.
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When Iob was to be tried, see how nimbly Sathan bestirred himselfe, first to his Oxen in one place,
When Job was to be tried, see how nimbly Sathan bestirred himself, First to his Oxen in one place,
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then to his Sheep in another place, then to his Cammels in another place, and then to his children in another place,
then to his Sheep in Another place, then to his Camels in Another place, and then to his children in Another place,
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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,
and all this in a trice, in the turning of a hand as it were, Job 1. And when our Saviour christ was to be tempted,
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how quickely did Sathan get him vp to the top of the pinacle of the temple,
how quickly did Sathan get him up to the top of the pinnacle of the temple,
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& 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.
& to the top of a high mountain, in the twinkling of an eye, Says the Text, Lycia 4.5.6. Sixty, he is very busy, he Compasseth the world to and from, Job 1.7. And walks about seeking whom he may devour, 1 Pet. 5.8.
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When we sit still, he walkes about vs, when we are most at leasure, he is most busie to doe vs mischiefe,
When we fit still, he walks about us, when we Are most At leisure, he is most busy to do us mischief,
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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,
when we sleep, he wakes, when our Senses Are bound up (as they Are in our sleep) and the inmost Powers of our Souls Are in Some sort locked up from him,
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yet then he leaues vs not, but euen in our sleepe hee deludes our sences with many idle and vaine imaginations,
yet then he leaves us not, but even in our sleep he deludes our Senses with many idle and vain Imaginations,
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and polutes our thoughts with much filthines and vncleannesse.
and pollutes our thoughts with much filthiness and uncleanness.
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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.
Seauenthly, they Are very well appointed, & Therefore Are compared to a strong man armed, Lu. 11.21. and if one be too weak of himself, he can go presently and take seauen spirits more to him Worse then himself, Lycia 11.26.
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and then he will be hard enough for vs. The Diuell hath all the world to his friend as he carryeth the matter,
and then he will be hard enough for us The devil hath all the world to his friend as he Carrieth the matter,
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like a Spider that hath his Cop-web in euery corner of the house to catch the poore silly Flyes;
like a Spider that hath his Cobweb in every corner of the house to catch the poor silly Flies;
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so the Diuell hath his snares and Cop-webs in euery corner of the world to catch our poore sinfull soules withall.
so the devil hath his snares and Cop-webs in every corner of the world to catch our poor sinful Souls withal.
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Eightly, they are very well experienced, and therefore the Diuell is called the old Serpent, Reuel.
Eighth, they Are very well experienced, and Therefore the devil is called the old Serpent, Revel.
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12 9. A mans experience is a great aduantage to him, though it be but of some few yeares;
12 9. A men experience is a great advantage to him, though it be but of Some few Years;
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what wonderfull aduantage then is the Diuels experience against vs, which hee hath had since the beginning of the world.
what wonderful advantage then is the Devils experience against us, which he hath had since the beginning of the world.
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Lastly, they are very dangerous, there is no more but a word and a blow with them;
Lastly, they Are very dangerous, there is no more but a word and a blow with them;
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first, a temptation, then presently an inclination, and then presently a sinne, and then hell and damnation: short worke.
First, a temptation, then presently an inclination, and then presently a sin, and then hell and damnation: short work.
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This is alwayes Sathans intention in all his assaults, and this he euer brings to passe:
This is always Satan's intention in all his assaults, and this he ever brings to pass:
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where he hath his reach, and where he is not bridled by the ouer-ruling hand of God,
where he hath his reach, and where he is not bridled by the overruling hand of God,
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and therefore hee is called a deuourer, a destroyer and a murtherer.
and Therefore he is called a devourer, a destroyer and a murderer.
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Thirdly, we must know how they seeke to annoy vs, surely they seeke to annoy vs euery way, at all times,
Thirdly, we must know how they seek to annoy us, surely they seek to annoy us every Way, At all times,
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and in all places, and in all states and conditions, and vpon all occasions, and by all meanes and instruments;
and in all places, and in all states and conditions, and upon all occasions, and by all means and Instruments;
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what is it that hee will not make an instrument to fight against vs withall?
what is it that he will not make an Instrument to fight against us withal?
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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,
First, he bends all his own power, malice and subtlety against us, and all the forces that the Kingdom of darkness can afford, flattering, threatening, deluding, Buffeting, tempting, vexing,
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and tormenting vs, euen spending themselues to doe vs a mischiefe.
and tormenting us, even spending themselves to do us a mischief.
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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,
Secondly, not content with this, he sets the creatures against us, the sea, the wind and storms and tempests all to annoy us, afflict us, cross us,
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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.
and disquiet us, yea, even our meat and our drink, and our Bed, those deer creatures of God which we cannot live without, he makes them to be a snare unto us
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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.
Thirdly, he increases men against us, to persecute us, to afflict us, to tempt us, yea sometime our own dearest Friends, our own wives and children.
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Fourthly, not content with all this, hee sets our selues against our selues, our appetite against our reason;
Fourthly, not content with all this, he sets our selves against our selves, our appetite against our reason;
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the flesh against the spirit, our practise against our iudgement, and our owne wils against our owne soules;
the Flesh against the Spirit, our practice against our judgement, and our own wills against our own Souls;
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and this is a most dangerous assault, for now they are our enemies, that are of our owne household,
and this is a most dangerous assault, for now they Are our enemies, that Are of our own household,
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and till Sathan can come to this to make our selues against our selues, all his assaults can neuer hurt vs.
and till Sathan can come to this to make our selves against our selves, all his assaults can never hurt us
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Lastly, as he seekes to set the whole world against vs, so he proceedes further, and seekes to set God against vs too.
Lastly, as he seeks to Set the Whole world against us, so he proceeds further, and seeks to Set God against us too.
ord, c-acp pns31 vvz pc-acp vvi dt j-jn n1 p-acp pno12, av pns31 vvz av-jc, cc vvz pc-acp vvi np1 p-acp pno12 av.
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Let vs assure our selues, that Sathan is with God euery day, accusing vs, and pleading against vs,
Let us assure our selves, that Sathan is with God every day, accusing us, and pleading against us,
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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.
and suing out a Commission from God against us, as he did against Job, that he may have us in his own power, to do his own will upon us, and to hurt us
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Fourthly, we must know how farre they may endanger vs, surely they may endanger vs,
Fourthly, we must know how Far they may endanger us, surely they may endanger us,
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so farre as God shall be pleased at any time to giue them commission, and no further,
so Far as God shall be pleased At any time to give them commission, and no further,
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as God hath set a bound to the raging Sea, that thus farre his proud waues shall come, and no further:
as God hath Set a bound to the raging Sea, that thus Far his proud waves shall come, and no further:
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so God hath done to Sathan, and all the powers of darkenesse, thus farre they shall goe and no further:
so God hath done to Sathan, and all the Powers of darkness, thus Far they shall go and no further:
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They may endanger vs to the spoyling of our goods, and to the hurt of our bodies,
They may endanger us to the spoiling of our goods, and to the hurt of our bodies,
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and to the distemper of our spirits, and sometimes to the losse of our liues; but neuer to the losse of our soules:
and to the distemper of our spirits, and sometime to the loss of our lives; but never to the loss of our Souls:
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God giues way vnto them, that they may seperate vs from all worldly things;
God gives Way unto them, that they may separate us from all worldly things;
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but hee neuer giues way vnto them to seperate vs from the loue of God in Christ Iesus ;
but he never gives Way unto them to separate us from the love of God in christ Iesus;
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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,
which being the chief end of all their endeavours (for whatsoever means they use, this is the principal end they aim At to separate us from the love of God in christ Iesus, being not able to attain unto it, Here they Are foiled,
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and this is their torment, and a speciall portion of their hell in this world. Now let vs come to the proofes: Gen. 3.15.
and this is their torment, and a special portion of their hell in this world. Now let us come to the proofs: Gen. 3.15.
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3081
I will put enmity betwixt thee and the woman, and betwixt thy seed and her seede, he shall breake thine head, I will put enmity betwixt thee and the woman, and betwixt thy seed and her seed, he shall break thine head,
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and thou shalt bruise his heele. God himselfe speakes this to Sathans face, for his greater dis-couragement:and thou shalt bruise his heel. God himself speaks this to Satan's face, for his greater discouragement:
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And the speech containes two things;
And the speech contains two things;
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first, the enmity that should be betwixt the woman & the Serpent, & betwixt their seeds, that is, betwixt Sathan & mankind;
First, the enmity that should be betwixt the woman & the Serpent, & betwixt their seeds, that is, betwixt Sathan & mankind;
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secondly, the issue & euent of it;
secondly, the issue & event of it;
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the enmity in the former part of the verse, I will put enmity, &c. where we see;
the enmity in the former part of the verse, I will put enmity, etc. where we see;
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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,
First, that this is a mutual enmity, that is, of Sathan against us, and of us against him, he should exercise continual enmity against us,
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and we must exercise a continuall enmity against him:
and we must exercise a continual enmity against him:
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secondly, it is a deadly enmity, a deadly feude, as we say, not onely against the persons themselues,
secondly, it is a deadly enmity, a deadly feud, as we say, not only against the Persons themselves,
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but against their seed too, it is a deadly enmity neuer like to be reconciled, he and his seed, against vs and our seede,
but against their seed too, it is a deadly enmity never like to be reconciled, he and his seed, against us and our seed,
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and we and our seed, against him and his seed.
and we and our seed, against him and his seed.
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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,
Thirdly, this Enmity is of God's own Ordinance, I will put it, Says God, Therefore never think it strange that Sathan is such a deadly enemy against us, God hath so ordained it,
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neither must we thinke it much that wee are continually put to this fight against Sathan,
neither must we think it much that we Are continually put to this fight against Sathan,
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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,
for it is God that hath imposed this condition upon us Then the issue follows in the latter part of the verse, It shall break thine head,
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and thou shalt bruise his heele : Sathan shall but bruise her heele;and thou shalt bruise his heel: Sathan shall but bruise her heel;
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hee may tempt and trouble, and disquiet Gods children, and persecute them, and take away their goods,
he may tempt and trouble, and disquiet God's children, and persecute them, and take away their goods,
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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:
and happily their lives too, but this is nothing, it is but a little nibbling At the heel, it is nothing in respect of our soul:
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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;
It is but the heel that he can hurt, Some outward part, but he can never touch us in our head, that is, in the hold that we have in the love of God through Iesus christ. But on the other side, the seed of the woman shall break thine head, Says God;
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Sathan shall part with the greatest losse;
Sathan shall part with the greatest loss;
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3100
his head shall be broke, and his power destroyed, his purposes disappointed, and at last himselfe vtterly vanquished and confounded;
his head shall be broke, and his power destroyed, his Purposes disappointed, and At last himself utterly vanquished and confounded;
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Here is strong comfort for Gods children: Yea, but this is spoken of Christ himselfe, he is the seed meant there:
Here is strong Comfort for God's children: Yea, but this is spoken of christ himself, he is the seed meant there:
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3102
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,
I answer, It is spoken of christ indeed, but withal understand that in the case of christ is Set forth the case of every believing soul,
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3103
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,
as christ being the head, and we the members, and Therefore that which is done by christ against Sathan, is done for us, on our behalf,
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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.
and to our benefit, Matthew 16.18. Thou art Peter, and upon this Rock will I built my Church, and the gates of hell shall not prevail against it.
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In the 16. verse Peter had made a glorious confession of sauing faith, Thou art that Christ the Sonne of the liuing God :
In the 16. verse Peter had made a glorious Confessi of Saving faith, Thou art that christ the Son of the living God:
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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,
In this 18. verse, our Saviour quits him, and Says, Thou art Peter, etc. as if he should say, Is it so Peter, that thou hast this faith in thine heart to make this Confessi of me? Then I say unto thee, Thou art Peter, and up on this Rock, that is, not upon Peter's person,
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3107
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,
nor upon Peter's Confessi, but upon the matter of his Confessi, christ Iesus the Son of the living GOD, upon this Rock will I built my Church, that is, all true believers,
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3108
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;
and that so firmly and surely, that all the gates (that is, all the Powers of hell) shall never prevail against it to overthrow it. Hell hath many gates, the gates of sin, & death, and the devil;
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3109
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 ;
yet all these gates of hell, and all these Powers of darkness shall never be able to shake off this building from this Foundation, this Church from this Rock, to separate any one true believing soul from the love of God which is in christ Iesus our Lord;
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many other promises there are in the Scripture of this nature: yea, but these are but promises:
many other promises there Are in the Scripture of this nature: yea, but these Are but promises:
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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.
If these promises do not sufficiently confirm our distrustful hearts in the persuasion of this heavenly truth see it by experience, and let that confirm us
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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,
In Revel. 12.7 to 11. verse, where the holy Ghost sets it down as a thing already done, there is Set down a battle and the success, the battle in the 7. verse, Michael and his Angels fought against the Dragon,
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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:and the Dragon and his Angels fought. Here must needs be a great Battle; when all the world is divided into two parts, to fight one against Another:
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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,
What is the success? First, on the Dragons part, he prevailed not, verse 8. he was disappointed of his purpose, all his labour against God's children was lost,
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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.
and spent in vain, and in the 9. verse, he was cast out of Heaven, and his Angels with him; he had a shameful overthrow.
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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:
The success in respect of the believers what was that? First great joy and triumph in heaven, verse 10. and secondly, a glorious conquest, verse 11. they overcame him:
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how? by that blood of that Lambe, &c. This is the common estate of Gods Church and children,
how? by that blood of that Lamb, etc. This is the Common estate of God's Church and children,
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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.
and this every true believing soul shall surely find in particular in his greatest fight against sin and Sathan, from time to time, to the end of the world. The Reasons of this point.
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There are no reasons on our part, why Sathan doth not preuaile against vs, for we are ready to lye downe as beasts, There Are no Reasons on our part, why Sathan does not prevail against us, for we Are ready to lie down as beasts,
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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.
and to betray our own Souls, and to be taken of him At his pleasure: no, all our stay and safety is merely through God in christ.
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The first Reason is this, God by his power restrains and limits the power of Sathan,
The First Reason is this, God by his power restrains and Limits the power of Sathan,
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as we may see in Iob 1. and 2. Chapters;
as we may see in Job 1. and 2. Chapters;
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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.
when he lets him lose upon Job, it is with restraint still, all that he hath is in thy power, only upon himself put not forth thy hand, Job 1.12.
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And in the 2. Chapter and 6. Verse, Behold he is in thine hand, but saue his life.
And in the 2. Chapter and 6. Verse, Behold he is in thine hand, but save his life.
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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:
Now the power of God is more mighty to help us, then the power of Sathan is to hurt us, 1 John 4.4. He is greater that is in us, then he that is in the world:
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and except the Lord should thus limit and binde the power of Sathan, no man liuing could euer stand against him:
and except the Lord should thus limit and bind the power of Sathan, no man living could ever stand against him:
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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.
God restrains him and keeps him as a lion within bars and grates. Secondly, he restrains their rage and malice, as he did, Lycia 8.33.
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where he turned the rage of the Diuels, from the man that was possest with them, vnto the swine:
where he turned the rage of the Devils, from the man that was possessed with them, unto the Swine:
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Gods goodnesse is more able and ready to preserue vs, then Sathans malice is to destroy vs.
God's Goodness is more able and ready to preserve us, then Satan's malice is to destroy us
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Thirdly, God defeats the plots and purposes of these euill spirits, Zach. 3.1.2. his wisedome ouerreaches all their subtilties, and watches ouer vs more effectually to saue, then they with all their subtilties can doe to cast vs away.
Thirdly, God defeats the plots and Purposes of these evil spirits, Zach 3.1.2. his Wisdom overreaches all their subtleties, and watches over us more effectually to save, then they with all their subtleties can do to cast us away.
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Fourthly, God endues vs with grace and strength from aboue, to resist and stand fast, that they may not preuaile against vs;
Fourthly, God endues us with grace and strength from above, to resist and stand fast, that they may not prevail against us;
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for it is not our owne strength we stand by, but it is the power of God, 1 Cor. 12.9.
for it is not our own strength we stand by, but it is the power of God, 1 Cor. 12.9.
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His grace and his power is all-sufficient to preserue vs. His grace and his power is All-sufficient to preserve us
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The last maine Reason is from Christ himselfe, for he is Sathans vanquisher, and he is our Captaine and Protector,
The last main Reason is from christ himself, for he is Satan's vanquisher, and he is our Captain and Protector,
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and therefore it must needes follow that Sathan shall be ouerthrowne, and neuer preuaile; and that we shall neuer be ouerthrowne but euer preuaile:
and Therefore it must needs follow that Sathan shall be overthrown, and never prevail; and that we shall never be overthrown but ever prevail:
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That Christ himselfe is Sathans vanquisher and ouercommer, we may see in that, Gen. 3.15. Hee shall breake Sathans head, Rom. 16.20. He shall treade Sathan vnder our feet shortly, 1 Iohn 3.8. He it is that doth loose and vndoe the workes of the Diuell:
That christ himself is Satan's vanquisher and ouercommer, we may see in that, Gen. 3.15. He shall break Satan's head, Rom. 16.20. He shall tread Sathan under our feet shortly, 1 John 3.8. He it is that does lose and undo the works of the devil:
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he foyled the Diuell hand to hand in all his temptations, Math. 4.11.
he foiled the devil hand to hand in all his temptations, Math. 4.11.
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And he it was that rebuked the Diuell, and cast out those foule spirits in his life,
And he it was that rebuked the devil, and cast out those foul spirits in his life,
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as appeares in many stories of the Gospell: And at his death, he it was that destroyed them, Heb. 2.14. He destroyed through death, him that had the power of death, that is the Diuell, saith the Apostle;
as appears in many stories of the Gospel: And At his death, he it was that destroyed them, Hebrew 2.14. He destroyed through death, him that had the power of death, that is the devil, Says the Apostle;
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at his death he spoyled them, and triumphed ouer all the powers of darkenesse openly vpon the Crosse, Colos. 2.16. therefore Sathan must needs be ouercome, & can neuer preuaile.
At his death he spoiled them, and triumphed over all the Powers of darkness openly upon the Cross, Colos 2.16. Therefore Sathan must needs be overcome, & can never prevail.
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Secondly, Christ is our Captaine and Protector, and therefore we cannot be ouercome, but must needs preuaile, Luke 22.42. Sathan desires to winnow euery one of vs, that is, to destroy vs;
Secondly, christ is our Captain and Protector, and Therefore we cannot be overcome, but must needs prevail, Lycia 22.42. Sathan Desires to winnow every one of us, that is, to destroy us;
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but I haue prayed for you (saith our Sauiour) that your faith faile not.
but I have prayed for you (Says our Saviour) that your faith fail not.
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Sathan he is a daily Sutor to God against vs, Christ Iesus hee supports vs, and is a continuall Sutor to his heauenly Father for vs;
Sathan he is a daily Suitor to God against us, christ Iesus he supports us, and is a continual Suitor to his heavenly Father for us;
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Now, if the Diuell shall be heard before Christ Iesus, then we may perish: But if Christ Iesus shall be heard in heauen before the Diuell;
Now, if the devil shall be herd before christ Iesus, then we may perish: But if christ Iesus shall be herd in heaven before the devil;
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then it is vtterly impossible that euer the euill Angels should preuaile against vs. The vses of this poynt are these. The first is for reproofe:
then it is utterly impossible that ever the evil Angels should prevail against us The uses of this point Are these. The First is for reproof:
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It serues to reproue an ouer-weening conceit that many men haue of a possibility of Sathans preuailing against Gods children, to cast them out of Gods fauour;
It serves to reprove an overweening conceit that many men have of a possibility of Satan's prevailing against God's children, to cast them out of God's favour;
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some hold it as a generall & common possibility against all Gods children, that Sathan may separate them from the loue and fauour of God,
Some hold it as a general & Common possibility against all God's children, that Sathan may separate them from the love and favour of God,
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and they plead hard for it too; but these are but the Diuels pleaders & proct•rs against God;
and they plead hard for it too; but these Are but the Devils pleaders & proct•rs against God;
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and wherein can they doe better seruice for the Diuell against God, and against his wisdome,
and wherein can they do better service for the devil against God, and against his Wisdom,
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and power, and mercy, and truth, and promises? what better Aduocates can there be for hell,
and power, and mercy, and truth, and promises? what better Advocates can there be for hell,
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then these Papists, and Arminians, and others, that hold this blasphemous errour, are? They doe highly aduance and magnifie the Kingdome of darkenesse,
then these Papists, and Arminians, and Others, that hold this blasphemous error, Are? They do highly advance and magnify the Kingdom of darkness,
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& ascribe more to it, then to the kingdome of light, ascribing a preuailing power to the kingdome of darknesse against the kingdome of light;
& ascribe more to it, then to the Kingdom of Light, ascribing a prevailing power to the Kingdom of darkness against the Kingdom of Light;
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for, is not euery true beleeuer a member of the kingdome of light? if therefore the euill Angels can separate any one true beleeuer from the loue of God in Christ,
for, is not every true believer a member of the Kingdom of Light? if Therefore the evil Angels can separate any one true believer from the love of God in christ,
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then the kingdome of darknes shal preuaile before the Kingdom of light: Oh blasphemous, impious, and odious conceit!
then the Kingdom of darkness shall prevail before the Kingdom of Light: O blasphemous, impious, and odious conceit!
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Secondly, It is for reproofe of some others, that are onely fearefull and timerous of their owne particular estate, that say in themselues, oh!
Secondly, It is for reproof of Some Others, that Are only fearful and timorous of their own particular estate, that say in themselves, o!
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surely I shall fall away from God;
surely I shall fallen away from God;
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though the Diuell be not able to plucke away others from God, yet he may pluck me away, the wicked fiend haunts me sore,
though the devil be not able to pluck away Others from God, yet he may pluck me away, the wicked fiend haunts me soar,
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and surely hee will plucke mee away from God before he hath done with me:
and surely he will pluck me away from God before he hath done with me:
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Poore soules, they would faine come neerer to God, and be better perswaded of their estate,
Poor Souls, they would feign come nearer to God, and be better persuaded of their estate,
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but they dare not be so bold, or cannot be so strong: Well, come and let vs reason together:
but they Dare not be so bold, or cannot be so strong: Well, come and let us reason together:
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Sathan thou saiest will neuer let thee alone, he is alwaies tempting thee, and therefore hee will at last surely plucke thee away from God:
Sathan thou Sayest will never let thee alone, he is always tempting thee, and Therefore he will At last surely pluck thee away from God:
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Oh thou of little faith, why doest thou thus vexe and wrong thy selfe? why wilt thou giue sentence with thine enemy against thy selfe? Is it not enough for the Diuell to bragge and boast that he can pull thee out of Gods hands,
O thou of little faith, why dost thou thus vex and wrong thy self? why wilt thou give sentence with thine enemy against thy self? Is it not enough for the devil to brag and boast that he can pull thee out of God's hands,
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but thou wilt beleeue him, and giue sentence on his side, and say as he saith? Tell me, hath not God kept thee from him hitherto? and wilt thou distrust him now, whose truth and sauing mercy thou hast had so long experience of? Doest not thou thinke in thy conscience that the Diuell hath alwaies done his worst against thee, euer since thy first conuersion? and yet through Gods mercy he hath not preuailed hitherto, to separate thee from the loue of God in Christ Iesus, but thou art still preserued;
but thou wilt believe him, and give sentence on his side, and say as he Says? Tell me, hath not God kept thee from him hitherto? and wilt thou distrust him now, whose truth and Saving mercy thou hast had so long experience of? Dost not thou think in thy conscience that the devil hath always done his worst against thee, ever since thy First conversion? and yet through God's mercy he hath not prevailed hitherto, to separate thee from the love of God in christ Iesus, but thou art still preserved;
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why then doest thou distrust that he shall preuaile hereafter? God is as strong to vphold thee as euer he was;
why then dost thou distrust that he shall prevail hereafter? God is as strong to uphold thee as ever he was;
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thy selfe, if thou beest a true beleeuer, doest daily grow in grace and so art more able to stand fast euery day then other,
thy self, if thou Best a true believer, dost daily grow in grace and so art more able to stand fast every day then other,
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though happily thou feelest it not;
though happily thou Feel it not;
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and the diuell is weaker and more hartlesse euery day then other against thee, as hauing laboured in vain all this while,
and the Devil is Weaker and more heartless every day then other against thee, as having laboured in vain all this while,
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why therfore art thou thus discouraged? beleeue not Sathan, checke thy selfe for this vnbeleeuing heart,
why Therefore art thou thus discouraged? believe not Sathan, check thy self for this unbelieving heart,
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and gather better spirits, and put on more comfortable resolutions, cast thy soule and state confidently on the Lord in faith in Christ,
and gather better spirits, and put on more comfortable resolutions, cast thy soul and state confidently on the Lord in faith in christ,
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and in obedience to his will, assure thy selfe, that thou being a beleeuing soule, God hath set his marke vpon thee,
and in Obedience to his will, assure thy self, that thou being a believing soul, God hath Set his mark upon thee,
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and therefore rest thou vpon him, and all these euill Angells shall neuer be able to plucke thee out of the protection of his loue in Christ.
and Therefore rest thou upon him, and all these evil Angels shall never be able to pluck thee out of the protection of his love in christ.
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The second vse is for comfort, here is matter of sound and singuler consolation to all true beleeuers. First, against euill Angels themselues; secondly, against their temptations; thirdly, against our sinnes:
The second use is for Comfort, Here is matter of found and singular consolation to all true believers. First, against evil Angels themselves; secondly, against their temptations; Thirdly, against our Sins:
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Sathan is the euill Angell, his temptations are his instruments whereby he workes, and sin is his worke;
Sathan is the evil Angel, his temptations Are his Instruments whereby he works, and since is his work;
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here is our comfort, that neither Sathan himselfe, nor his instruments, nor his works, shal euer preuaile against vs, to plucke vs away from God.
Here is our Comfort, that neither Sathan himself, nor his Instruments, nor his works, shall ever prevail against us, to pluck us away from God.
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First, here is matter of comfort against Sathan himselfe, and all the aduantages he hath against vs feare them not,
First, Here is matter of Comfort against Sathan himself, and all the advantages he hath against us Fear them not,
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for they shall neuer be able to cast thee out of the estate of grace, and of Gods loue.
for they shall never be able to cast thee out of the estate of grace, and of God's love.
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Lift vp thy heart and consider how God hath furnished thee with particular comforts against al the particular aduantages that the euill spirits haue against thee:
Lift up thy heart and Consider how God hath furnished thee with particular comforts against all the particular advantages that the evil spirits have against thee:
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First, thou wilt say, the euiil Angels are very many;
First, thou wilt say, the euiil Angels Are very many;
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true, but what then? Did not Christ euen with one word cast out a Legion of Diuels at once out of one man? Marke 5.8. then neuer feare them for their multitude;
true, but what then? Did not christ even with one word cast out a Legion of Devils At once out of one man? Mark 5.8. then never Fear them for their multitude;
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that one onely God is infinitely more than innumerable Diuils; Yea, but secondly, they are very strong:
that one only God is infinitely more than innumerable Devils; Yea, but secondly, they Are very strong:
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It is true, Sathan is the strong man indeed, but Christ is a stronger man, Luke 11.22. and ouercommeth him;
It is true, Sathan is the strong man indeed, but christ is a Stronger man, Lycia 11.22. and Overcometh him;
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The Diuell is a roaring Lyon;
The devil is a roaring lion;
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it is true, yea, but Christ is a Lyon too, & a ruling & raigning Lyon, he is the Lyon of the Tribe of Iudah, the royall Tribe, he rules all,
it is true, yea, but christ is a lion too, & a ruling & reigning lion, he is the lion of the Tribe of Iudah, the royal Tribe, he rules all,
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and he makes that other Lyon the Diuell when he comes in presence to crie out and roare for feare and anger, Luke 4.33.34. an vncleane Diuell cryed out with a loud voyce, saying, Oh! what haue wee to doe with thee? &c. therefore neuer feare them for their strength;
and he makes that other lion the devil when he comes in presence to cry out and roar for Fear and anger, Lycia 4.33.34. an unclean devil cried out with a loud voice, saying, Oh! what have we to do with thee? etc. Therefore never Fear them for their strength;
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Yea, but thirdly, they are very malicious against vs, what then? God is very louing and gratious to vs:
Yea, but Thirdly, they Are very malicious against us, what then? God is very loving and gracious to us:
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If the King fauour any man, and carry a speciall loue towards him, what though the subiect hate and maligne him, the Kings fauour will keepe him farre enough out of the reach of their malice;
If the King favour any man, and carry a special love towards him, what though the Subject hate and malign him, the Kings favour will keep him Far enough out of the reach of their malice;
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and is not the loue and fauour of God to his children a farre greater shelter from the Diuels malice? Fourthly,
and is not the love and favour of God to his children a Far greater shelter from the Devils malice? Fourthly,
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yea, but they are very subtile; what though they be? There is no subtilty can stand against God:
yea, but they Are very subtle; what though they be? There is no subtlety can stand against God:
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Christ is our wisdome 1 Cor. 1.30. and therefore what need we feare their subtilty? Yea, but they are very actiue and nimble, they can speedily passe from one place to another;
christ is our Wisdom 1 Cor. 1.30. and Therefore what need we Fear their subtlety? Yea, but they Are very active and nimble, they can speedily pass from one place to Another;
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what then? God is alwaies present in all places alike;
what then? God is always present in all places alike;
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whersoeuer thou art, God is there present and ready to keepe thee, before euer the Diuell can come at thee to annoy thee:
wheresoever thou art, God is there present and ready to keep thee, before ever the devil can come At thee to annoy thee:
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Yea, but sixtly, they are very busie and watchfull they sleepe not: It is true, behold also, He that keepeth Israel neuer slumbreth nor sleepeth.
Yea, but sixthly, they Are very busy and watchful they sleep not: It is true, behold also, He that Keepeth Israel never Slumbereth nor Sleepeth.
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The Diuell alwayes watcheth ouer vs for euill, and not for good;
The devil always watches over us for evil, and not for good;
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but our heauenly Father alwaies watcheth ouer vs for good, and not for euill, therefore feare them not:
but our heavenly Father always watches over us for good, and not for evil, Therefore Fear them not:
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Yea, but seauenthly, they are very well prouided and appointed against vs; It is true, but I hope heauen is better appointed & furnished then hel:
Yea, but seventhly, they Are very well provided and appointed against us; It is true, but I hope heaven is better appointed & furnished then hell:
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What is all their prouision, to the prouision of the Lord of hostes, that hath all Creatures of heauen and earth at his full command? Yea,
What is all their provision, to the provision of the Lord of hosts, that hath all Creatures of heaven and earth At his full command? Yea,
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but eightly, they haue very much experience:
but Eighth, they have very much experience:
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Yea, but what is their experience which they haue gotten in some fiue or sixe thousand yeares, to match with the knowledge and wisedome of God, which hath beene from all eternity? The Diuell knowes vs,
Yea, but what is their experience which they have got in Some fiue or sixe thousand Years, to match with the knowledge and Wisdom of God, which hath been from all eternity? The devil knows us,
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and our fashions and dispositions, but as a spie, and as a captious censurer:
and our fashions and dispositions, but as a spy, and as a captious censurer:
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but God knowes vs as our maker and Ruler, and gracious disposer of all our wayes;
but God knows us as our maker and Ruler, and gracious disposer of all our ways;
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Why therefore should we feare Sathan for his long experience? Yea, but lastly, they are very dangerous:
Why Therefore should we Fear Sathan for his long experience? Yea, but lastly, they Are very dangerous:
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It is true, where Sathan rules hee is so, but God will plucke his children out of their pawes and clutches,
It is true, where Sathan rules he is so, but God will pluck his children out of their paws and clutches,
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as a prey to himselfe, and make them dwell safely vnder the shadow of his wings;
as a prey to himself, and make them dwell safely under the shadow of his wings;
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why then should we be discomforted at the dangerousnesse of these enemies? Therefore feare none of these aduantages, which the euill spirits haue against vs,
why then should we be discomforted At the dangerousness of these enemies? Therefore Fear none of these advantages, which the evil spirits have against us,
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for we see wee haue particular comforts in Scripture against them all.
for we see we have particular comforts in Scripture against them all.
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Wherefore, all you that are true beleeuers, comfort your selues in God, your estate is good,
Wherefore, all you that Are true believers, Comfort your selves in God, your estate is good,
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and your saluation sure through Gods mercy, euen against all the diuels in hell;
and your salvation sure through God's mercy, even against all the Devils in hell;
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And therefore let vs bee perswaded resolutely of it, and comforted throughly by it, and blesse God for euer for it, through Iesus Christ. Secondly.
And Therefore let us be persuaded resolutely of it, and comforted thoroughly by it, and bless God for ever for it, through Iesus christ. Secondly.
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This serues also to comfort vs against the temptations of Sathan, which are his engines and instruments,
This serves also to Comfort us against the temptations of Sathan, which Are his Engines and Instruments,
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surely we are in safety against these also;
surely we Are in safety against these also;
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for if the euill spirits themselues cannot plucke vs from God, but that wee are in safety against them,
for if the evil spirits themselves cannot pluck us from God, but that we Are in safety against them,
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then comfort your selues, ye are in safety also against all their engines too; all their temptations shall not doe it;
then Comfort your selves, you Are in safety also against all their Engines too; all their temptations shall not do it;
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I doe not say, that Gods children shall not be tempted at all;
I do not say, that God's children shall not be tempted At all;
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for they must neuer looke to be free from temptation while they are on the earth, if they be Gods children;
for they must never look to be free from temptation while they Are on the earth, if they be God's children;
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but I say, here is a warrant for vs that we shall neuer be vtterly ouercome by Sathans temptations.
but I say, Here is a warrant for us that we shall never be utterly overcome by Satan's temptations.
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Tell me, thou true-beleeuing soule, that hast true faith, though it be but little, art thou perswaded that God loues thee in Christ? Thou wilt say yes, I am;
Tell me, thou true-believing soul, that hast true faith, though it be but little, art thou persuaded that God loves thee in christ? Thou wilt say yes, I am;
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why, then tell me further, if God doe loue thee, canst thou euer thinke that God will euer suffer thee to bee cast away by a scuruy temptation of a cursed diuell? I aske it thee againe;
why, then tell me further, if God do love thee, Canst thou ever think that God will ever suffer thee to be cast away by a scurvy temptation of a cursed Devil? I ask it thee again;
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if God doe loue thee, canst thou euer thinke that he will suffer thee to be cast away by any scuruy temptation of a cursed diuell? No, he cannot, nor he will not;
if God do love thee, Canst thou ever think that he will suffer thee to be cast away by any scurvy temptation of a cursed Devil? No, he cannot, nor he will not;
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it is as impossible, as for heauen to be swallowed vp of hell;
it is as impossible, as for heaven to be swallowed up of hell;
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God knowes how to deliuer his (saith the Apostle,) either God will preuent the temptation, that wee shall not be tempted at all;God knows how to deliver his (Says the Apostle,) either God will prevent the temptation, that we shall not be tempted At all;
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or if we be, God will quallifie the temptation, that it shall not be too strong against vs;
or if we be, God will qualify the temptation, that it shall not be too strong against us;
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or else he will giue vs strength against the strongest temptation, that it shall not be too hard for vs;
or Else he will give us strength against the Strongest temptation, that it shall not be too hard for us;
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or if we be ouer-matched with the temptation for a while, yet God will recouer vs by his spirit,
or if we be overmatched with the temptation for a while, yet God will recover us by his Spirit,
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and make vs to take better hold of him for the time to come, and so the issue shall be good:
and make us to take better hold of him for the time to come, and so the issue shall be good:
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All this God hath past his word for, 1 Cor. 10.13.
All this God hath passed his word for, 1 Cor. 10.13.
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God is faithfull, which will not suffer vs to be tempted aboue that we are able, God is faithful, which will not suffer us to be tempted above that we Are able,
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but will euen giue an issue with the temptation, &c. God hee pawnes his faithfulnesse for the confirmation of it,but will even give an issue with the temptation, etc. God he pawns his faithfulness for the confirmation of it,
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therefore let vs embrace this heauenly truth, and build surely vpon it, and take sound comfort in it,
Therefore let us embrace this heavenly truth, and built surely upon it, and take found Comfort in it,
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and then we shall most surely be safe against all Sathans temptations.
and then we shall most surely be safe against all Satan's temptations.
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Thirdly, it is comfort to vs against our sinnes, they are the Diuels workes, and these shall not seperate vs from GOD wholly:
Thirdly, it is Comfort to us against our Sins, they Are the Devils works, and these shall not separate us from GOD wholly:
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For some man might say, Paul thou tellest vs all this while that the euill Angels shall not seperate vs from God;
For Some man might say, Paul thou Tellest us all this while that the evil Angels shall not separate us from God;
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But what comfort is this? Our sinnes they doe separate vs from God, Isay 59.2.
But what Comfort is this? Our Sins they do separate us from God, Saiah 59.2.
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What sayest thou to them? But the Apostle knew what he said, for if we be safe from the euill Angels themselues,
What Sayest thou to them? But the Apostle knew what he said, for if we be safe from the evil Angels themselves,
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then surely we are safe from their workes; if any thing can separate vs from God, then sinne can;
then surely we Are safe from their works; if any thing can separate us from God, then sin can;
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and if sinne can, then the euill Angels can: But the euill Angels cannot, & therfore sinne which is their worke cannot:
and if sin can, then the evil Angels can: But the evil Angels cannot, & Therefore sin which is their work cannot:
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So farre as sinne preuailes, so farre it may separate vs;
So Far as sin prevails, so Far it may separate us;
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if it preuaile for a time, then it separates vs for a time from God, that is, in our sence and feeling,
if it prevail for a time, then it separates us for a time from God, that is, in our sense and feeling,
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but such breaches are made vp by daily repentance, faith, and Christs intercession; but if it preuaile for euer, then it will separate vs for euer from God,
but such Breaches Are made up by daily Repentance, faith, and Christ Intercession; but if it prevail for ever, then it will separate us for ever from God,
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but they cannot preuaile ouer the faithfull for euer: But when the Apostle tels vs the euill Angels shall neuer separate vs from God;
but they cannot prevail over the faithful for ever: But when the Apostle tells us the evil Angels shall never separate us from God;
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it is as much, as if he had said, that God will not suffer vs to be wholly ouer-come of sinne, 1 Iohn 3.9.
it is as much, as if he had said, that God will not suffer us to be wholly overcome of sin, 1 John 3.9.
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nor to fall into those sins that may separate vs wholly from him, for then the euill Angels may separate,
nor to fallen into those Sins that may separate us wholly from him, for then the evil Angels may separate,
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if sinne may, which is their worke, Here is the loue of God in Christ;
if sin may, which is their work, Here is the love of God in christ;
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first, Gods loue, and loue couers a multitude of sinnes, it is so with men, much more with God;
First, God's love, and love covers a multitude of Sins, it is so with men, much more with God;
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and secondly, Christ Iesus he takes away our sinnes, and hath pulled downe the partition-wall of our sinnes, that they cannot separate vs from God:
and secondly, christ Iesus he Takes away our Sins, and hath pulled down the partition-wall of our Sins, that they cannot separate us from God:
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So wee see that neither the euill Angels themselues, nor their temptations, nor sinne can euer seperate vs from God.
So we see that neither the evil Angels themselves, nor their temptations, nor sin can ever separate us from God.
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These comforts God affoords vs in his word for his children, and therefore let vs take hold of them:
These comforts God affords us in his word for his children, and Therefore let us take hold of them:
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And now that wee are to come to the Sacrament, what vse are we to make of it? The Sacrament is a seale of Gods word;
And now that we Are to come to the Sacrament, what use Are we to make of it? The Sacrament is a seal of God's word;
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then make this vse of it, to seale vp that word to our soules that we haue now heard:
then make this use of it, to seal up that word to our Souls that we have now herd:
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the Sacrament seales & sweares to vs that all is true that God saith in his Word;
the Sacrament Seals & swears to us that all is true that God Says in his Word;
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the Sacrament is a pledge and token that God giues vs of the truth of his Word:
the Sacrament is a pledge and token that God gives us of the truth of his Word:
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Hast thou heard then that all the euill Angels with all their power and malice, shall neuer be able to seperate thee from the loue of GOD in IESVS CHRIST? then now receiue the Sacrament as a seale thereof, that as verily as thou receiuest the Bread and Wine,
Hast thou herd then that all the evil Angels with all their power and malice, shall never be able to separate thee from the love of GOD in JESUS CHRIST? then now receive the Sacrament as a seal thereof, that as verily as thou receivest the Bred and Wine,
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so truely dost thou receiue the Body and Blood of Christ, that is the benefit & the merits thereof, the loue and mercy of God in Christ,
so truly dost thou receive the Body and Blood of christ, that is the benefit & the merits thereof, the love and mercy of God in christ,
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and therefore take Christ here, and take all things with him;
and Therefore take christ Here, and take all things with him;
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He that giues thee Christ in the Sacrament, giues thee all things with him, grace, mercy, peace, comfort, forgiuenesse of sinnes, and what not? Therefore let vs now make vse of the Sacrament to seale vp the truth of Gods word to vs, that we haue now heard,
He that gives thee christ in the Sacrament, gives thee all things with him, grace, mercy, peace, Comfort, forgiveness of Sins, and what not? Therefore let us now make use of the Sacrament to seal up the truth of God's word to us, that we have now herd,
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and let vs intreat God to stirre vp our hearts to a holy vse of it, that so it may assure vs of the certainety of our saluation,
and let us entreat God to stir up our hearts to a holy use of it, that so it may assure us of the certainty of our salvation,
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and let vs not lissen to Sathan, but let vs hearken to God in his word and Sacrament, that so we may stand fast,
and let us not lissen to Sathan, but let us harken to God in his word and Sacrament, that so we may stand fast,
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and hauing fought a good fight, and finished our course, wee may enioy the Crowne of life, which God will giue vs at that day.
and having fought a good fight, and finished our course, we may enjoy the Crown of life, which God will give us At that day.
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The last Vse is for Instruction, teaching vs to vse the meanes, for the procuring and enioying of this safety;
The last Use is for Instruction, teaching us to use the means, for the procuring and enjoying of this safety;
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for though it be certainely confirmed, that the euill spirits shall neuer preuaile against vs,
for though it be Certainly confirmed, that the evil spirits shall never prevail against us,
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neither by themselues, their temptations, or sinnes, to seperate vs from the loue of God in Christ Iesus ;
neither by themselves, their temptations, or Sins, to separate us from the love of God in christ Iesus;
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yet such meanes must of necessity be vsed whereby this end may be attained vnto:
yet such means must of necessity be used whereby this end may be attained unto:
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and take this for a warning, that they that are not carefull to vse the meanes in some true measure, may iustly suspect that as yet they haue not any knowne interest in this priuiledge:
and take this for a warning, that they that Are not careful to use the means in Some true measure, may justly suspect that as yet they have not any known Interest in this privilege:
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And therefore here we must learne, first, what wee are to auoyde; secondly, what wee are to doe, that so we may enioy this safety:
And Therefore Here we must Learn, First, what we Are to avoid; secondly, what we Are to do, that so we may enjoy this safety:
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and thirdly, the meanes to helpe vs in both these. First, what wee are to auoide;
and Thirdly, the means to help us in both these. First, what we Are to avoid;
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and first, doe not thou dare-them nor prouoke them;
and First, do not thou dare-them nor provoke them;
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It is not good to prouoke Waspes and Hornets, but it is much worse to prouoke Diuels.
It is not good to provoke Wasps and Hornets, but it is much Worse to provoke Devils.
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Some rude people will dare the Diuell, and challenge, and bid the wicked fiend to come if he dare, aqd to doe his worst, &c. Silly wretches, the Diuell laughes at them, to see how foole-hardy they are against him, that hath them in his clutches already:
some rude people will Dare the devil, and challenge, and bid the wicked fiend to come if he Dare, aqd to do his worst, etc. Silly wretches, the devil laughs At them, to see how foolhardy they Are against him, that hath them in his clutches already:
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Nay beloued these enemies are eager enough against vs of themselues, they need no prouocation;
Nay Beloved these enemies Are eager enough against us of themselves, they need no provocation;
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as long as he is the challenger of vs, and giues the onset on vs, we haue our warrant to fight against him,
as long as he is the challenger of us, and gives the onset on us, we have our warrant to fight against him,
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and a promise of protection and deliuerance:
and a promise of protection and deliverance:
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But when we are the challengers, and giue the on-set vpon him, if euer we be foyled,
But when we Are the challengers, and give the onset upon him, if ever we be foiled,
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as vsually it so fals out, it was our owne seeking, and wee haue our mends in our owne hands.
as usually it so falls out, it was our own seeking, and we have our mends in our own hands.
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Secondly, raile not at him, nor reuile him; though he come against thee as Goliah, rayling against the liuing God, cursing & blaspheming,
Secondly, rail not At him, nor revile him; though he come against thee as Goliath, railing against the living God, cursing & blaspheming,
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yet doe thou goe against him as Dauid, peaceably, and holily, in the name of the Lord of hostes,
yet do thou go against him as David, peaceably, and holily, in the name of the Lord of hosts,
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and then be sure of victory;
and then be sure of victory;
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Learne of the Arch-Angel, Iude 9. Not to raile against the Diuell, but say as hee said, the Lord rebuke thee ;
Learn of the Arch-Angel, Iude 9. Not to rail against the devil, but say as he said, the Lord rebuke thee;
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and if it be spoken in faith, it is the soarest sneape, that thou canst giue him:
and if it be spoken in faith, it is the soarest sneap, that thou Canst give him:
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not I defie thee, avaunt cursed fiend, and such like; these are but bug-beares:
not I defy thee, avaunt cursed fiend, and such like; these Are but bugbears:
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but this, the Lord rebuke thee, being vttered by faith on earth, and answered by audience in heauen, quailes him soundly.
but this, the Lord rebuke thee, being uttered by faith on earth, and answered by audience in heaven, quails him soundly.
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Thirdly, reason not with him, if once he can bring thee to parlee with him, as hee did Eue, then he hath halfe catcht thee already;
Thirdly, reason not with him, if once he can bring thee to parlee with him, as he did Eue, then he hath half catched thee already;
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he is a cunning Sophister, he will put many trickes and fallasies vpon thee: And hee is a strong reasoner;
he is a cunning Sophister, he will put many tricks and fallasies upon thee: And he is a strong reasoner;
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no man is able to answere him in reason, though he should vse no deceit.
no man is able to answer him in reason, though he should use no deceit.
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Fourthly, beleeue him not, whatsoeuer he saith, wilt thou beleeue a common lyer? he is the common father of lyes, and of lyers too;
Fourthly, believe him not, whatsoever he Says, wilt thou believe a Common liar? he is the Common father of lies, and of liars too;
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though he speake truth, beleeue him not in the speaking of it, for he hath some sinister intent in it,
though he speak truth, believe him not in the speaking of it, for he hath Some sinister intent in it,
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and so he lies euen in speaking truth.
and so he lies even in speaking truth.
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This is the first Inlet of Sathan into the heart, to beleeue his suggestions, and therefore beleeue nothing that comes from him, hold him not parlee,
This is the First Inlet of Sathan into the heart, to believe his suggestions, and Therefore believe nothing that comes from him, hold him not parlee,
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and hee shall neuer hurt thee. Lastly, giue no way to him, no, not in the least passage;
and he shall never hurt thee. Lastly, give no Way to him, no, not in the least passage;
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he is a subtile serpent, if hee get in but the head, but the fastening of an euill motion vpon thee, he will soone winde in the whole body.
he is a subtle serpent, if he get in but the head, but the fastening of an evil motion upon thee, he will soon wind in the Whole body.
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Secondly, here we must learne what is to be done that we may be in safety against these euill spirits: First, we must stand fast. Secondly, we must resist;
Secondly, Here we must Learn what is to be done that we may be in safety against these evil spirits: First, we must stand fast. Secondly, we must resist;
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but you will say, what cares he for any resistance? yes, he doth, Iames 4.7. Resist the Diuell, and he will flye from you. 1 Pet. 5.8.9. Your aduersary the Diuell, as a roaring Lyon walketh about seeking whom he may deuour.
but you will say, what Cares he for any resistance? yes, he does, James 4.7. Resist the devil, and he will fly from you. 1 Pet. 5.8.9. Your adversary the devil, as a roaring lion walks about seeking whom he may devour.
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Thirdly, here we must learne the meanes, both how to auoyde, and how to doe these things: The first is Resolution. The second is Strength. The third is weapons;
Thirdly, Here we must Learn the means, both how to avoid, and how to do these things: The First is Resolution. The second is Strength. The third is weapons;
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specially Sword and Buckler, the Word and Faith. The fourth is Skill. The fift courage. The sixt Watchfulnesse. The seauenth Prayer. The eight Patience. The ninth Perseuerance.
specially Sword and Buckler, the Word and Faith. The fourth is Skill. The fift courage. The sixt Watchfulness. The Seventh Prayer. The eight Patience. The ninth Perseverance.
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