The Abridgment of the Gospel, Sermon 4
THE FOVRTH SERMON.
VERS. 70.
As he ſpake by the mouth of his holie Prophets, which were ſince the world began, ſaying, That he would, &c.
THe euidence of this worke of mans redemption commeth now next to be ſpoken of. In which, theſe ſeueral points muſt be handled. 1. That it is neceſſarie for the ſtrengthening of a mans faith, to obſerue the courſe and order and agreement of the Scripture. 2. That from the worlds beginning God foretold all things concerning Chriſt. 3. That that which was deliuered by their mouth was ſpoken by God. 4. What the ſum is of that which they ſpake. Of theſe in their courſe.
So that the firſt doctrine now, is this:The 1. Doctrine. That for the grounding and confirmation of Faith, it is needfull to note the order & agreement of the Scriptures. For indeed, wherupon was Zecharie his faith built, but vponupon the courſes of holie writ? vponupon the accompliſhment of the ancient Prophets, which he now beheld. He was able to ſay to himſelfe; This which I now ſee to come to paſſe, I am ſure is no other, but that which formerly hath beene foretold; as the Prophets ſpake, ſo is it now fulfilled. To this very thing Chriſt exhorts: Search the Scriptures, they are they, which teſtifie of me mIoh. 5.39.. By this he endeuoured to ſettle his Diſciples faith: Hee began at Moſes, and all the Prophets, and interpreted to them in all the Scriptures, the things which were written of him nLuc. 24.27.. This was Pauls courſe for the eſtabliſhing of his hearers: Hee diſputed by the Scriptures oAct. 17.2.; hee ſaid no other things, than thoſe which Moſes and the Prophets did ſay ſhould come pAct. 26.22.. Theſe and the like ſayings we read often, That the Scriptures of the prophets might be fulfilled qMath. 26.56., This is done that the Scripture ſhould bee fulfilled rMar. 14.49., Thus the Scripture was fulfilled ſMark. 15.28.; which argueth the care and purpoſe which the Spirit of God had, to ground our iudgements vponupon the Scripture. So in our times when we ſee the ſame things happen, which wee read in Scripture to hauehave hapned; when we ſee ſuch things come to paſſe, as we find prophecied in Scripture, it is a great comfort, & a ſpeciall ſtrengthning vntounto faith. So did they to the Prophets, ſaith our Sauiour tMath. 5.12.; ſo it was Then, ſaith Paul uGal. 4.29. The Vſe..
This ſheweth what enemies they are to their own faith, and comfort, who are wilfully ſtrangers in the Scripture. Thou ſaieſt, thou doeſt beleeue in Chriſt; but how knoweſt thou that hee is the Chriſt in whom thou muſt beleeue; what aſſurance haſt thou, that hee is the perſon promiſed? When Satan, or the doubtings of thine own hart ſhall thus ſift thee, what certainty art thou able to allege? and what is become of thy faith, which is built vponupon ſuch a weake foundation? If thou didſt dwell in an eſtate of land, of which thou couldeſt ſhew no better euidence, thou wouldeſt thinke to bee quickly ſhut out of doores. The Lord hath preciſely ſet downe particulars, (ſuch hath beene his care to eſtabliſh our faith:) if wee let the Scripture lie like ſome needleſſe Hiſtorie, turning ouer (as too many doe) the cardes oftner than the leaues of the Bible, that wee might be able to ſay (as eueryevery Chriſtian ought) Thus it is written, and thus I beleeue; well may wee talke of faith, but, that faith ſhould be where there is ſuch little experience in the rule and life & ground of faith (which is the Scripture) it is vnpoſſible. Theſe things were written that we might beleeue xIoh. 20.31.. Doeſt thou not know what is written, how ſhouldſt thou then be able to beleeue?
The ſecond doctrine of the place is:The 2. Doctrine. That God from the worlds beginning foretold by Prophets all things concerning Chriſt. This is manifeſt out of the courſe of the place in hand, & is eaſily confirmed. Firſt in generall, it is ſaid, that vntounto Chriſt al the Prophets giuegive witnes yAct. 10.43.. Chriſt appealed to the Scriptures of the old Teſtament zIoh. 5.39., and in his diſcourſe with the two diſciples iourneying to Emmaus, he found in eueryevery of the prophets ſomething touching himſelfe aLuk. 24.27.. Secondly, if any ſhall exactly peruſe the old Teſtament, he ſhall finde eueryevery ſpecialty touching Chriſt diſtinctly ſet downe: as namely, when he ſhould be borne bGen. 49.10., where he ſhould bee borne cMic. 5.2., of what ſtocke dPſal. 132.11., of what kinde of woman eIſay 7.14., what maner of perſon, both God fIſay 19.6.and Man gGen. 3.15., how he ſhould bee entertained hIſay 53.2.3. &c., for what end hee ſhould come iIſa. 61.1.2.3., by whom he ſhould be betraied kPſal. 41.9., what maner of death he ſhould die lNumb. 21.9. with Ioh. 3.14., how he ſhould be vſed in his execution mPſal. 22. at large., where he ſhould be buried nIſay 53.9., how long hee ſhould abide in the graue oIoh 1.17. with Math. 12.40., that he ſhould riſe from death pPſal. 16.10., that he ſhould aſcend into heauen qPſal. 68.18. with Eph. 4.8.. Theſe & many more circumſtances than theſe, the Prophets from the worlds beginning did ſet downe very exactly: ſo that there was nothing befell Chriſt from the firſt moment of his conception, vntill the laſt period of his time heere on earth, (I meane of thoſe things which are reuealed to hauehave befallen him; and which befell him as our Mediatour) of which a man experienced in the Scripture might not truely ſaie, Thus and thus it hapned, as the Lord ſpake by his Prophets, &c. Beſides the ceremonies in the Temple and Tabernacle, in the daily Sacrifices and Sacrificers, all of them ſhadowing out ſomething or other in the Chriſt to come, who was the ſubſtance of eueryevery type, and the bodie of euerie repreſentation. It is woorthy any mans paines to marke and obſerue how the whole myſtery of Chriſt is lapped vp in the Prophecies of the old Teſtament, and how the ſame is explaned, laid open and vnfolded in the ſtorie and application of the new: The pith and marrow and ſubſtance of both being this, Ieſus Chriſt, yeſterday, to day, and the ſame for euer rHeb. 13.8.. The reaſon heereof on Gods part is twofold: Firſt the confirmation of our Faith: Theſe things were written that we might beleeue ſIoh. 20.31.. Our faith by this courſe is ſtrengthned after this maner: we ſee by this exact foretelling of the Prophets, that the whole courſe of our ſaluation is a matter framed by God, and the whole order thereof in eueryevery part and limme ſet downe in his eternall wiſedome and prouidence: out of which wee may gather and conclude the certeintie thereof, inaſmuch as a plot which God hath laid, all the power of Sathan cannot alter. Secondly, many baſe wrongs, many vile vſages, and indignities befell our Sauiour in the daies of his fleſh, the conſideration whereof might make a man to doubt whether he could be the Sauiour of mankinde. But when we ſee that euerie ſuch ſpecialtie is foretold by the Prophets, and ſo, that nothing came to paſſe but according to Gods appointment, and that for ſome ſpeciall end, that doubt is remooued, and thoſe particulars of his debaſement, become grounds of comfort and of reioicing vntounto vsus.
The Vſe.Now (for a vſe of this doctrine) wee ſee heere (as in a glaſſe) the care which God hath had in all ages, from the verie cradle (as it were) of the world, for the good and comfort of his Church. Hee hath not kept a word backe which might be for the neceſſarie information thereof. Euerie age hath beene furniſhed with Prophets, and euerie prophet furniſhed with gifts, to inſtruct the Church in the myſterie of Chriſt. It is a true ſaying, that the Lord did ſtill reueale his ſecrets to his ſeruants the Prophets tAmos 3.7.; And the Prophets were all (like Moſes) faithfull in all Gods houſe uHeb. 3.5., and like Paul, they kept nothing backe that was profitable, but ſhewed all the counſell of God xAct. 20.20.27.. Wherefore may not God then ſay, as of old, What could I hauehave done anie more yIſay 5.6.? If wee now remaine ignorant and vnſetled in religion, ready to bee caried about with eueryevery winde of doctrine zEphe. 4.14., Where is the fault, and againſt whom will yee plead? God hath not beene wanting to vsus, neither yet is: but heere is the miſerie of it, and that which will make hell euen readie to burſt with damned ſoules: My people will not heare my voice, Iſrael will none of me aPſa. 81.11.. Light is come, but men louelove darknes more than light bIoh. 3.19.. The Sermons of the Prophets are recorded, read, expounded, but we will not heare them: we ſay rather with thoſe wicked ones, Depart from vsus, we deſire not the knowledge of thy waies cIob. 21.14.. Let vsus remember what is ſaid, Ʋnto whomſoeuer much is giuen, of him ſhal be much required dLuk. 12.48.. We hauehave the myſtery of Chriſt, foretold by the Prophets, explaned by the Euangeliſts, applied and enforced by the writings of the Apoſtles, preſſed neerer to vsus and made more familiar by continual preaching; our ignorance is without excuſe, our blood will be vponupon our owne heads, our portion will bee deeper in the pit of hell, than the Indians and Moores and Tartars, which neuer had the like meanes of ſpirituall information.
The third inſtruction ſtands thus;The 3. Doctrine. That that which was vttered by the mouth of the Prophets God ſpake: ſo are the words: As he ſpake by the mouth, &c. The mouth of the Prophets deliuered thoſe things, but it was by direction and inſpiration from aboue. So it is generally ſaid of all the hoie Writ: Holy men ſpake as they were mooued by the Holie Ghoſt e2 Pet. 1.21.. All Scripture is giuen by inſpiration of God f2. Tim. 3.16.. In the old time God ſpake by the Prophets gHeb. 1.1.. I will bee with thy mouth, ſaid God to Moſes hExod. 4.12.. I hauehave put my words in thy mouth, to Ieremy iIer. 1.9.: The word of the Lord was in my toong, ſaid Dauid k2. Sam. 23.2.. The Holie Ghost ſpake by the mouth of Dauid ſaid Peter lAct. 1.16.. God doeth beſeech you through vsus, ſaith Paul m2. Cor. 5.20.. Theſe places ſhew, that the things vttered by theſe men, were not of their owne deuiſing, but came by ſpeciall authoritie from aboue. For the making of the beſt profit by this point, let vsus looke a little further into it. By the foretellings of the Prophets in this place, Zecharie (no doubt) vnderſtandeth the old Teſtament, which is there-therefore called, the Word of the Prophets n2. Pet. 1.19., and, The Prophets oAct. 26.27., and, The Scriptures of the Prophets pRom. 16.26.. They hauehave Moſes and the Prophets, that is, the Scriptures qLuk. 16.29.. Now that which is heere ſaid of the Prophets (that by their mouth God ſpake) is true alſo of thoſe which wrote the New Teſtament, according to that ſaying, that the whole Scripture is giuen by Inſpiration of God r2 Tim. 3 16.: and the Apoſtle ſpeaking of the Foundation of the Church, maketh it to be both Prophets (the old Teſtament) and Apoſtles ſEph. 2.20., the new Teſtament: the body and frame whereof, albeit it was not all compiled by Apoſtles, yet the doctrine was taught and preached by the Apoſtles, whoſe vnderſtanding Chriſt opened tLuk. 24.45., and with whom hee promiſed to be uMat. 28.20.. So that it is true of all the writers of the holy Scriptures, that God ſpake by their mouthes. Wherupon touching the Scripture wee are heere taught three things.
Three things noted touching the Scriptures by occaſion of this 3. Doctrine.The firſt is, the Maieſtie of it. For how muſt not that needs bee full of Maieſtie and of admirable excellencie which proceedeth out of the mouth of the moſt high? We ſee in experience when bookes come to our hands, which containe ſome briefes of the Orations and ſpeeches of the King, how apt we be to carie an higher eſtimation of them, than of other ordinarie writings; and al is, becauſe we meaſure the words by the worth and dignitie of the Author: ſo in the Scripture; it comming from a God of infinite Maieſtie, there muſt needs be in it more than ſteps or prints of excellencie. Heereupon they are called, the Great, or, Stately, or, honorable Things of the Law xHoſ 8.12.. Dauid calleth them the Wonders of the Law yPſa. 119.18. The Law of God ſeemed to him ſo full of many admirable things, and the ſame ſo full of heauenly brightneſſe and glorie, that his naturall eyes were euen dazled therewith, therefore hee deſireth God to doe a cure vponupon his ſight, that hee may be able to behold them: Open mine eies, &c. It is ſaid of Chriſt, that he taught as one hauing authoritie zMatth. 7.29; there was another maner of ſtate in his words, than in the Verball Sermons and Lectures of the Scribes; And ſo (whoſoeuer ſhall obſerue it,) ſhall ſee a kinde of Maieſtie in the word of God reuealed in the Scriptute, more than in any other writings.
The vſe heereof is,The Vſe of the 1. note touching the Scripture. to admoniſh vsus to beware of al ſlight and baſe and contemptuous vſing of Gods word. That which God hath ſpoken muſt needs be maieſticall. If the Scripture be ſuch an euidence of his eternall and incomprehenſible Maieſtie, who ſhall dare to vſe it without reſpect? The Maieſtie of the Scripture is drawn …undrie, waies into contempt: Firſt, if it be in preaching handled negligently and irreuerently. Secondly, if the phraſes and ſentences of it be drawne into common ſpeech: Thirdly, if it be heard, idlie, careleſly, ſcornfully, ſleepily, which is the ordinarie indignitie offred to the Maieſtie of Gods Word. If it were but one of Eſops fables, or a tale of Robinhood, it could not be heard with leſſe reſpect, or with more diſdaine, than it is by many. Yet, euen Eglon, though but a Heathen, was better than ſuch; who when hee was told by Ehud, that he had a meſſage to him from God, roſe out of his throne aIud. 3.20.. When Pilate heard of hauing to doe with the Sonne of God, he trembled bIoh. 19.8.. Well then, when the Miniſter addreſſeth himſelfe to the reading and to the opening of the Scriptures, remember wee, that that which wee ſhall heare is the voice of God: He ſpeaketh by Mans mouth; let vsus thinke with our ſelues how great Maieſtie muſt needs be in his words; and let vsus labour to make our behauiour in hearing, ſutable to the ſtate and excellencie of that which is deliuered.
The ſecond note touching the Scripture is the Authoritie of it. Is it Gods voice? Then of it ſelfe it is of ſufficient credit, and needs no other teſtimonie to confirme it: It is alſo an abſolute Iudge for the ouer-ruling of all doubts, and the determining of all caſes and queſtions in Religion. For who is higher than God? when his mouth and word hath giuen the ſentence, what exception ſhall wee make, or to whom ſhall wee appeale? Thus you ſee that heerupon is grounded the authoritie of the Scripture: of which authoritie of the Scripture you ſee alſo that there are two branches: One, that it is of ſufficient credit to it ſelfe: The other, that it is in matters of Religion the ſupreme Iudge. Touching the firſt, wee hauehave this proofe: I receaue not (ſaith Chriſt) the record of men cIoh. 5.34.. His meaning is, that hee was of credit enough of himſelfe, and needed no teſtimonie from any other, for the confirming of that which hee had d…red. That which is true of Chriſt, is true of the word of Chriſt, which is the Scripture: It is the voice of God, and needs no other witneſſe to avowe it. If wee receiue (ſaith S. Iohn) the witneſſe of men, the witneſſe of God is greater d1. Ioh. 5.9.. There is none greater or more certaine, than the diuine teſtimonie. This is enough, God hath ſpoken it; where ſhall we hauehave a witneſſe of better credit? Now for the ſupreme authoritie which the Scripture hath in iudgeing; it is the ſame in the Church that the Law is in the common-wealth: To the Law (ſaith God) and to the teſtimonie eIſay. 8.20.. Chriſt ſubmitted his doctrine to the deciſion of the Scripture fIoh. 5.39.: So did Paul gAct. 28.23.. An Vmpire for matters of Religion had need of three things. Firſt, it muſt be of that nature, that we may bee aſſured that the verdit thereof is true. Secondly, it muſt be ſuch, as from which it ſhall not be lawfull to appeale. Thirdly, it muſt be indifferent, and without partialitie. Now nothing hath theſe three properties but the Scripture, and therefore that onelyonly is fit to bee the ſupreme Iudge in matters of Religion.
This makes firſt againſt the Papiſts: Their opinion is,The Vſe of the 2. note touching the Scripture. that the Authoritie of the Scripture dependeth vponupon the Church, that is, that it is therefore Canonicall and of Diuine credit and authoritie, becauſe the Church, (that is, indeed, when the matter is well ſifted, the Pope) hath ſo determined. This one place is ſufficient to ouerthrow this fancie. The Scripture is the voice of God: ſhall not the voice of God bee of credit to it ſelfe? muſt men come in for a witneſſe to iuſtifie that vntounto vsus which God hath ſaid is true? God forbid. But, how ſhall I know (thou wilt ſay) that God hath ſpoken this or that? I anſwer; what, by the Church? Thou (perhaps) wilt ſay ſo: but I demand; How ſhall I know, which is the Church? The Church muſt prooue it ſelfe by the Scripture, and therefore the Scripture hath not its dependance vponupon the Church. Yet thou doeſt ſtill vrge, how thou ſhalt know the Scripture to be the voice of God. I anſwer: By it ſelfe: Therefore it is often called The Teſtimonie hIſay 8.20.; becauſe it b…witneſſe to it ſelfe. Thou ſhalt know it by the e…s: it is mightie in operation &c iHeb. 4.12., it will make thy heart to burne within thee kLuk. 24.32.. He that will not beleeue this witneſſe, will beleeue none. It is the Churches Miniſtry which commends the Scripture, but it is not the Churches authority which maketh it to be Canonicall. Another opinion of the Papiſts is, that the Scripture is not the abſolute Iudge in matters of Religion, but the Church, that is, by their interpretation, ſometimes the conſent of the Fathers; ſometime, the decree of a generall Councell; ſometime the verdict of the Pope, whoſe faith cannot faile. They accuſe the Scripture to bee obſcure, imperfit, the matter of contention, and therefore vnfit to bee a Iudge. But if that be true which is heere, that the Scripture is the voice of God, who ſhall be more fit to determine? But (thou ſaieſt) how ſhall we be certaine of the ſenſe? I anſwer: The Scripture is the interpreter of it ſelfe, as the Law of the Land is of it ſelfe: The Scripture is Light lPſal. 119.105.: As we ſee the light by the light, ſo the Scripture by it ſelfe. Who ſhall iudge what is Gods meaning but himſelfe? Scripture with Scripture muſt be conferred mThis is the meaning of the word foreign. Act. 9.22., and that is the way to find the truth. Secondly, this point may be fitly applied to our own occaſions: There is betwixt vsus and our Teachers controuerſie about ſundry things: Theſe and theſe things are vrged and perſwaded, as good & neceſſary: ſuch and ſuch things are cried out vponupon, as euill and vngodly. The Preacher draweth one way by exhortation, we draw cleane contrary by our conuerſation. He ſaith we muſt doe thus and thus, we thinke it to be more than needs: He ſaith this or that is a groſſe ſinne, and will bring vsus to hell if we continue in it; we ſuppoſe there is no danger in committing it. Heere is now a queſtion, and by whom ſhall it bee decided? If we will hauehave a Iudge which is able to giuegive an abſolute verdit, let vsus appeale to the Scripture, let vsus hearken what God ſaith; where ſhall wee finde a more ſufficient arbitrator …ee is the onelyonly Law-giuer nIam. 4.12.of his Church. Euerie action, eueryevery courſe muſt ſtand or fall at his determining. And where or whence ſhall we know what his will is, but in the Scripture? The Prophets and Apoſtles hauehave written and ſpoken, but God ſpake by their mouths: I would we could bee perſwaded to yeeld to the Lords verdit reuealed in the Scripture: What a notable reformation of ſundry groſſe euils would ſoone enſue? Touching thoſe things which wee goe about to perſwade, as, diligence in the worſhip of God, care to heare and to profit by the Word, ſanctifying the Sabbath, Chaſtitie, Sobrietie, MercieMercy, Peaceableneſſe and ſuch like, ſure we are, we hauehave the Scripture on our ſides, and men hauehave nothing but humour, and cuſtome, and obſtinacie to oppoſe. If wee will not yeeld to the iudgement of the Scripture now for our conuerſion, we ſhall ere long be forced to yeeld vntounto it for our confuſion.
The third thing touching the Scripture noted hence, is the Trueth of it: which followeth from hence neceſſarilie. God is the God of Trueth oPſal. 31.5.. How can there bee any vntrueth in that which hee hath deliuered? I remember that for confirmation this doeth often come in, The mouth of the Lord hath ſpoken it pIſay 1.20. and elſewhere.. Heerupon are thoſe commendations of the word of God: The iudgements of the Lord are truth qPſal. 19.9.; Thy word is truth rIoh. 17.17.; The word of truth, which is the Goſpel ſCol. 1.5.. And not without cauſe: For there is nothing related in it as done, but it was ſo, as is reported, with euerie circumſtance: There is nothing mentioned as a matter to be done, but it ſhall ſo come to paſſe, as is foretold. It is more eaſie that heauen and earth ſhould paſſe away, than that one tittle of the Law ſhould fall tLuk. 16.17. The Vſe of the 3. note touching the Scripture.. This is alſo a needful note. It is probable, that the greateſt part of men doe not thinke, that there is that abſolute trueth and certaintie in the ſcripture: but that they doe ſuppoſe it rather to bee an idle tale, or frightfull ſound to amaze fooles, full of terrible threatnings, but yet lighter than vanitie in performance. Therefore it is meet to hold this firme, that the Scripture is the voice of him who cannot lie; EueryEvery curſe written in it ſhall fall vponupon the vnrepentant; and eueryevery bleſſing promiſed therein, ſhall be made good to the ſoule of eueryevery true beleeuer.
The fourth generall point in this part touching the Euidence of redemption is, What the Prophets ſpake: Where we hauehave to note two things: 1. The ſumme of that which God by the Prophets promiſed to doe by Chriſt, verſe 71.2. The inducement or reaſon moouing God ſo to doe, verſ. 72.73.
Concerning the firſt, wheras mention is made of enemies and haters, we muſt inquire what and who they be. Touching their nature in generall, they are ſpirituall Enemies, or enemies in ſpiritual things, or for ſpirituall reſpects uEph. 6.12.. The chiefe of them is Sathan; He was the firſt, and is therefore ſtiled, A murtherer from the beginning xIoh. 8.44., and an Old Serpent yReu. 12.9.: hee deſireth vsus to winnow vsus zLuk. 22 31., and walketh about ſeeking to deuoure a1. Pet. 5.8.. Another enemie is ſinne, a dangerous enemie, lurking in our boſome, and ſtill labouring the ruine and ouerthrow of the ſoule: It fighteth againſt the ſoule b1. Pet. 2.11., and lusteth againſt the ſpirit cGal 5.17.. A third enemie is death, ſo entitled by the Apoſtle d1. Cor. 15.26, and is therefore ſaid to hauehave a Sting eVerſe 53., by which it wounds the ſoule, and bringeth it within the compaſſe of eternall miſery. A fourth enemie is the world; that is, wicked, vnregenerate, godleſſe men. Theſe be the enemies and haters of Gods people. The world hateth you, ſaith our Sauiour to ſuch fIoh. 15.19.; and, In the world you ſhall hauehave affliction gIoh. 16.33.; and, Yee ſhall be hated of all nations for my names ſake hMath. 24.9.. Now let vsus alſo ſee how true this is, that Chriſt bringeth Deliuerance from theſe Enemies: Firſt, for deliuerance from Sathan, it is plaine: For this purpoſe appeared the Sonne of God, that hee might looſe the works of the diuell i1. Ioh. 3.8.; and, God hath deliuered vsus from the power of darkneſſe kCol. 1.13.; Chriſt hath ſpoiled the principalities and powers lCol. 2.15.. Secondly, for deliuerance from ſinne, the words are expreſſe: The ſting of death is ſinne, &c. But thanks bee to God that hath giuen vsus victorie, through our Lord Ieſus Chriſt m1. Cor. 15.56.57.. Thirdly, for deliuerance from death; Death (ſaith the Apoſtle) is ſwallowed vp into victorie n1. Cor. 15.54.. Laſtly, touching deliuerance from the World: Be of good comfort (ſaith our Sauiour) I hauehave ouercome the World oIoh. 16.33.. Let vsus proceed yet further and enquire into the maner of this deliuerance: Concerning which, I will briefely open two things. 1. The ſubſtance and ground of the deliuerance: 2. The maner of declaring it. The ground of the deliuerance is the merit of Chriſts death. Hee was made ſinne p2. Cor. 5.21., and ſo died, and in death encountred with him, who had the power of death, the diuell qHeb. 2.14.. By being made ſinne, hee tooke away ſinne, by dying hee ouercame death: ſinne being aboliſhed, and death ſubdued, the kingdome of the diuell was vtterly ouerthrowne. As for the maner of declaring and manifeſting this deliuerance, it is either in this life, or heereafter. In this life he deliuereth from Satan, by reſtraining his rage, by limiting his malice, by not giuing vsus ouer to his aſſaults: I hauehave praied that thy faith faile not rLuc. 22.32.. He deliuereth from ſinne by ſanctifying vsus by his ſpirit, by killing the ſtrength of our corruption, by transforming vsus more and more into the image of God. Sinne ſhall not hauehave dominion ouer you ſRom. 6.14.. He deliuereth from death, by taking away the naturall feare of it, by aſſuring that it ſhall be a paſſage into glorie. Thus Paul knew, that being looſed he ſhould be with Chriſt tPhil. 1.23.. He deliuereth from the world, by ordering the rage of euil men, by giuing conſtancy to maintaine and profeſſe the truth vntounto the death. To you it is giuen to ſuffer for his ſake uPhil. 1.29.. In the day of iudgement he will further manifeſt this deliuerance; for then all teares ſhall be wiped away, there ſhall be no more death, &c. xReue. 21.3.. The diuell, with all his angels and wicked inſtruments, ſhall bee ſent away eternally into hell. The God of peace ſhall tread Sathan vnderunder our feete ſhortly yRom. 16.. Many things might heere be handled, as of the Excellencie of our redemption, farre exceeding that of Moſes, Deborah, Gedeon and others; of our ſecuritie, who hauing ſo many enemies, yet take no thought to withſtand them, and ſuch like points: But the chiefe thing obſeruable heere, is The certainty of the ſaluation of Gods choſen. The 4. Doctrine.If any thing could endanger them and worke their ruine, it muſt be one of theſe foure, Sathan, Sinne, Death, the World; no fift can be thought vponupon: But none of theſe foure can. The reaſon is; It was Gods intent, by Chriſt to deliuer them from all theſe: Thinke wee that God did faile in the proſecuting his intent? did he either not follow it, or in following it, did he not accompliſh it? Farre be it from vsus ſo to thinke. Hence commeth that boaſting vſed by the Apoſtle: Who ſhall lay any thing to the charge of Gods choſen? Who ſhall condemne? Who ſhall ſeparate vsus from the louelove of Chriſt zRom. 8.32.33.34.&c. Sathans head broken, ſinne deſtroied, death ſwallowed vp, the world vanquiſhed, the happieſt and moſt abſolute victory that euer was.
This is a point of much comfort to all the godly.The Ʋſe. Sathan rageth, ſinne ſtriueth, death looketh terrible, the world oppoſeth it ſelfe: fearefull are theſe things at the firſt beholding. Looke we to Ieſus the author and finiſher of our faith aHeb. 12.2., the Prince of our ſaluation bHeb. 2.10.: he hath to eueryevery of theſe giuen their mortall wound, and they ſhall neuer preuaile againſt any of his choſen. This doctrine is health to the nauell, and marrow to the bones cPro. 3.8., Yet, leſt any ſhould abuſe it, remember that one of the enemies is ſinne, and one of the deliuerances from ſinne, is from the dominion thereof. A ſlaue to ſinne, a ſeruant to his owne luſts, he which maketh a mocke of ſinne dPro. 14.9., he that taketh to himſelfe the liberty of groſſe euils, ſuch a one hath no right vntounto this comfortable deliuerance; his condemnation (without ſpeedy repentance) is as ſure, as the ſaluation of the elect is certaine.