Saint Pauls Triumph, Collection · Sermon 1

Saint Pauls Triumph · Collection · Sermon 1

p. 2THE FIRST SERMON.

ROMANS Chap. 8. Verſ. 38.39.

For I am perſwaded, (or I am ſure,) that neither Death nor life, nor Angels, nor Principalities, nor Powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature, ſhall be able to ſeperate vsus from the louelove of God, which is in Chriſt Ieſus our Lord.

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; It was therefore the ordinary practiſe of the Apoſtles, to miniſter comfort and conſolation to all Gods children, againſt all their ſufferings. Thus the Apoſtle here in this place to comfort himſelfe, and the faithfull againſt all afflictions, propounds two conſiderations: Firſt, what the afflictions are that may befall Gods children; Secondly what harme they can doe them. And this he doth from the 35. verſe. Firſt, what the afflictions are that Gods children are ſubiect to in this life; 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 vsus from any bodily dangers, (for therein wee are as p. 3other men) but they cannot endanger our ſpirituall eſtate, to depriue vsus of that, they cannot ſeperate vsus from the louelove of God, which is in Chriſt Ieſus our Lord, for ſo the queſtion intends, verſe 35. Who ſhall ſeperate vsus from the louelove of Chriſt? ſhal Tribulation, or Diſtreſſe? As who ſhould ſay, nothing can: No, they are ſo farre from doing vsus harme in our ſpirituall eſtate, as that contrariwiſe, we are much the better for them, in that kinde: In all theſe things wee are conquerors, and more then conquerors, through him that loued vsus, verſe 37. And hereupon the Apoſtle growes to a peremptory reſolution, and determines the matter clearely, both on his owne part, and on the part of all the faithfull, That neither life, nor death, nor Angels, nor Principalities, &c. ſhall euer ſeperate vsus from the louelove of God, which is in Chriſt Ieſus our Lord, verſe 38.39.

The parts of this Scripture are two: Firſt the Apoſtles reſolution, that neither life nor death, &c. ſhall euer ſeperate him from the louelove of God: Secondly, his proteſtation of this his reſolution, I am perſwaded (or I am ſure of it. Firſt, the Apoſtles reſolution, that nothing ſhall ſeperate him, &c. The ſubſtance and effect whereof is this; that true beleeuers can neuer fall away vtterly from grace; which he expreſſeth in theſe termes, that nothing can ſeperate vsus, &c. So long as God loues vsus, we can neuer vtterly fall away from grace: But God loues vsus alwayes; nothing can ſeperate vsus from his louelove: Therefore we can neuer vtterly fall away from grace. And that he might not ſeeme to ſpeake vnaduiſedly, or raſhly, he knowes not what, therefore he caſts vp his reckoning before-hand, as p. 4the 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, & then heartens himſelfe againſt them all, againſt death, againſt life, againſt Angels, &c. and againſt all commers; neuer ſhall any thing ſeperate vsus from the louelove of God, neither death, nor life, ſaith the Apoſtle: What danger ſoeuer befals vsus, it befals vsus either in our life, or in our death, but neither in death, nor in life, ſhall any thing ſeperate vsus, (ſaith the Apoſtle,) therefore nothing can: Yea, but yet wee may be ouermatched with mighty enemies, which are too ſtrong for vsus, as Angels, Principalities, Powers; the Apoſtle continues his reſolution, that God is infinitely more ſtrong and mighty to ſaue vsus, then all our enemies are to deſtroy vsus, and therefore ſaith, nor Angels, nor Principalities, nor Powers, ſhall euer preuaile againſt vsus: Yea, but though our preſent ſtate be good enough, yet things to come are vncertaine; We know not yet how hardly we may be beſtead hereafter vponupon 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; our louing God is not onelyonly for the time preſent, but for the time to come, euen for all eternity, his louelove neuer changeth: And therefore as our ſtate is good for the preſent, ſo it is for the time to come, God hath ſecured vsus for that too, neither things preſent, nor things to come: Yea, but there is a great height aboue vsus, we may bee ſnatched vp of that, and a great depth below vsus, wee may be ſwallowed vp of that: No, ſaith the Apoſtle, our God that loues vsus, rules in all things, both in p. 5the higheſt heights, and in the loweſt depths that are, and therefore it is neither the height of Heauen, nor the depth of Hell that can ſeparate vsus: Yea, but there are infinite Creatures in the world, and wee know not what miſchiefe they may doe vsus: 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, and therefore not any one of them can, nor all of them together ſhall, be able to ſeparate vsus, &c.

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: I doe not goe by thinkings and gueſſings, but vponupon a ſure ground, I am ſure of it, and here I make it knowne to all the world, bee it knowne to the faithfull, for their comfort and reioycing; be it knowne to the wicked, for their terrour and aſtoniſhment; be it knowne to the Angels in heauen; 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! Oh thou beleeuing Man or Woman whatſoeuer thou art, labour and ſtriue thou to get this perſwaſion into thy heart, 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 then Paul doth here aſſure thee, as himſelfe, that neither death, nor life, &c ſhall euer be able to ſeparate thee from the louelove of God in Chriſt Ieſus; for Paul doth not ſpeake this onelyonly in particular of himſelfe, but of vsus, putting it the caſe of eueryevery beleeuing Man and Woman: He ſaith not nothing can ſeparate mee, but p. 6vsus: that is, all the faithfull: and ſurely hee had the Spirit, and could not be deceiued, and therefore what was his caſe, is ours. I am ſure, not any thing can ſeperate me; and I am ſure not any thing ſhall ſeperate them, whoſoeuer they be, that hauehave ſauing faith: For I am perſwaded, ſaith the Apoſtle, that neither death nor life, nor Angels, &c. ſhall be able to ſeparate vsus from the louelove of God which is in Chriſt Ieſus our Lord.

Now for my more orderly proceeding, and your better vnderſtanding, I will caſt this Scripture into this mould; The whole ſubſtance of the Text doth ſpend and empty it ſelfe into theſe ſeauen particulars: Firſt, is a matter of Implication, and that is, that there is a Communion or Coniunction betwixt God and the faithfull; Separation preſuppoſeth Coniunction: when the Apoſtle ſaith, nothing can ſeparate vsus from God, it is neceſſarily implyed, that there is a Coniunction betwixt God and vsus: for things that were neuer ioyned together, cannot be ſaid to be ſeparated one from the other. Then ſecondly, he expreſſeth the Bond of this Coniunction, and that is the louelove of God. Thirdly, he ſhewes the ground and foundation of this Bond and Coniunction, and that is, Chriſt Ieſus our Lord. Fourthly, he declares a ſpeciall Intereſt that the faithfull hauehave 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 vsus: and this hee enlargeth in many particular dangers, euen the greateſt that can be imagined, Death, life &c. Sixtly, he proteſts his Confidence which hee hath p. 7concerning this their ſafety, as being the vndoubted truth of God, I am perſwaded, (or I am ſure, &c.) Seauenthly, he beares vp himſelfe boldly vponupon this aſſurance, againſt all afflictions and dangers that euer did, 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: Why doth he inſult ouer all theſe? Becauſe hee is ſure, and bold againſt them all.

Now to the particulars,Doct. and firſt for the matter of Implication: The Doctrine is this. All true beleeuers are ioyned to God in Chriſt, and hauehave a gracious and an holy and ſpirituall Communion and fellowſhip with him. The point is but implyed here, and therefore I muſt not be very large in it; 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. 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: I ſay it is hard to be vnderſtood, but it is harder to be beleeued, but hardeſt of all to be practiſed; we will ſpeake ſomewhat of it therefore; firſt, by way of Explication, that ſo we may the better vnderſtand it: 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.

Firſt, for Explication,Explication. there is a twofold Communion with God, one generall, the other ſpeciall: the generall is common to all the Creatures; all hauehave communion with God, they in him, and he in them; they p. 8in him as their Creator, he in them, as his Creatures: And this communion they hauehave with God in Chriſt too, who is the firſt begotten of eueryevery Creature, 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: the Creatures hauehave communion with Chriſt, for hee is the firſt begotten of eueryevery Creature, and in him all conſiſt; and ſo conſequently, all the Creatures hauehave ſome kinde of Communion with God. The ſpeciall Communion is twofold, either that Communion which the Angels hauehave with God▪ or that men hauehave with God; the firſt wee will let paſſe as not ſo incident to the point in hand: For the ſecond, the Communion which men hauehave with God, it is of two ſorts alſo, generall or ſpeciall: Generall, which all men hauehave with God by nature, as men, for Chriſt hauing taken vponupon him the whole nature of mankinde, all men doe Communicate with him; as he is man they partake with him, and he with them, as man with man, as the Apoſtle-ſhewes, Heb. 2.14. For as much as the Children were partakers of fleſh and bloud, hee alſo himſelfe likewiſe tooke part with them, &c. The ſpeciall Communion is that which we hauehave with God through Chriſt by grace, and this likewiſe is of two ſorts, either in the outward meanes, or in the inward truth of grace: In the outward meanes of grace, and this is the caſe of all Profeſſors of the Goſpell, that are outwardly called to the Communion of the word and of the Sacraments, they hauehave Communion with God in Chriſt, in reſpect of the outward meanes of grace, and are reputed members of Chriſts Body, and this they hauehave, as Chriſt p. 9is head of the Church viſible. In the inward truth of grace; and this is proper and peculiar to the faithfull onelyonly, that are effectually called, and by faith truely ingrafted into Chriſt; and this Communion they hauehave with God in Chriſt, as Chriſt is the head of the Church inuiſible, that is, of the whole company of Gods choſen, and this is the true Communion here intended: Vnderſtand it thus; God loues his choſen freely in Chriſt Ieſus; and in his louelove, giues his Spirit to his choſen; by his Spirit, hee workes faith into their hearts; by faith Chriſt dwels within them, and is made one with them, and they with him, and ſo in him they are made one with God: ſo then, if yee aske me what this Communion is, I ſay it is our vniting or ioyning to God; If yee aske me who are the perſons that are ioyned? they are true Beleeuers, all they, and none elſe; If ye aske me, in whom they are ioyned? I ſay in Chriſt Ieſus. Laſtly, if yee aske mee what manner of Communion this is? I ſay, it is by grace, and by the Spirit, and therefore it is a ſpirituall and holy Communion: and ſo you hauehave the whole Doctrine, and eueryevery branch of it plainely cleared and opened. So much for Explication.

Now ſecondly for Confirmation,Confirmation. 1. By Scriptures. and that ſhall be both by Scriptures and Reaſons: Firſt by Scripture, 2 Pet. 1.4. We are made partakers of the godly (or diuine) nature, &c. True Beleeuers are not onelyonly made partakers of Gods bleſſings, or of his guifts, but of Gods nature and being: And how? not by way of partition, as if ſome part of the godly Nature were taken from God, and giuen to vsus, for that is impoſſible, the diuine nature can neuer be deuided; but by p. 10way of Communion, as communicating in the nature of God by a bleſſed vnion, 1 Cor. 6.17. Hee that is ioyned to the Lord, is one Spirit. The Apoſtle here affirmes two things of eueryevery true beleeuer; Firſt, that eueryevery true Beleeuer is ioyned or glewed to the Lord, as the word ſignifies; Secondly, the proceede of it, and that is this, that they are one Spirit: EueryEvery true Beleeuer is ioyned or glewed to the Lord; there is our Coniunction: EueryEvery Beleeuer that is ioyned to the Lord, is one Spirit; there is the proceede of this Coniunction, euen to an holy and ſound Communion. The Scripture ſpeakes yet more particularly, affirming, that we are not onelyonly ioyned to Gods being and nature, but to eueryevery perſon in the God-head: This bleſſed Communion is made betwixt vsus and the whole bleſſed Trinity, the Father, Sonne, and holy Ghoſt, as in the 1 of Iohn 1.3. Our fellowſhip is with the Father, and with his Sonne Ieſus Chriſt, there is our Communion with the Father, and with the Sonne. 1 Cor. 1.9. Yee were called vntounto the fellowſhip of his Sonne Ieſus Chriſt: there is our Communion with the Sonne: and in the 2 Cor. 13.13. The Communion of the holy Ghoſt be with you all, &c. there is our Communion with the holy Ghoſt: We hauehave this Communion therefore with God the Father, God the Sonne, and God the holy Ghoſt. In preciſe tearmes take it thus; wee hauehave a Communion with God in Chriſt, through the Spirit: God the Father is the ſubiect to whom wee are vnited; Chriſt is the Mediator in whom we are vnited; the Holy Spirit is the worker by whom we are thus ioyned and vnited. God loues vsus freely, and in his louelove, giues vsus his Spirit, p. 11and thereby workes faith in our hearts, and by Faith, and by the Spirit, Chriſt is made one with vsus, and we with him, and in him wee are made one with God. So much for proofes by Scripture.

The Reaſons why there is ſuch a Communion of the faithfull with God, are theſe. The firſt reaſon is,Confirmation by Reaſons. Reaſon 1 the LoueLove of God to them. Ezek. 16.8. When I paſſed by thee, and looked vponupon thee, behold thy time was the time of louelove, and I ſpread my skirt ouer thee, and couered thy nakedneſſe, yea I ſware vntounto thee, and entred into a couenant with thee, ſaith the Lord God, and thou becameſt mine. What is the reaſon that the Lord did all this for his people? It was his louelove, it was the time of louelove, and therefore he did ioyne them to himſelfe, and made them his. Yet further, our Communion with God in Chriſt, is compared to a Marriage, in Scripture, Hoſea 2.19.23. Epheſ. 5.31.32. Now why doth a Man marry a Woman? Is it not becauſe he loues her? elſe hee diſſembles; but God cannot diſſemble: And therefore the maine reaſon why God marries vsus, and makes vsus one with himſelfe, is this, becauſe he loues vsus.

Secondly, the mediation of Chriſt makes this Communion, God is in Chriſt, and the Beleeuer is in Chriſt, and there is the Communion, the Beleeuer is one with God in Chriſt: Chriſt by his Incarnation makes this Communion, by his interceſſion he procures it, and by his death he doth purchaſe it, and by our ſanctification, he applyes it, and makes it ours. By his Incarnation hee makes it: For Chriſt being God, and comming downe, and taking our nature vponupon him, and becomes man, then there is Emanuel, p. 12God with vsus, Matth. 1.23. not onelyonly God with Chriſt, as hee being made one with God, but God with vsus, as we through Chriſt being made one with God, and he with vsus. Secondly, in his Interceſſion, he procures it, as Ioh. 17.20.21.22. Neither pray I for theſe alone, but for them alſo that ſhall beleeue in me through their word, that they may all be one, as thou Father art in mee, and I in thee, that they alſo may be one in vsus: 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 onelyonly betwixt themſelues, but betwixt them and God alſo, and ſurely Chriſts prayer was neuer denyed, but God heares him alwaies, Iohn 11.42. therefore if he hath prayed for it, he hath procured it. Thirdly, by his death he purchaſed it, Reu. 5.9. Thou haſt redeemed vsus to God by thy blood, &c. Chriſt hath bought vsus, and paide dearely for vsus, euen his owne precious bloud, and whom hath he bought vsus to? to God, that we might be his, that is, that hee may own vsus as his people, and that we may own him as our God. Fourthly, he applyes it to vsus, and makes it ours in our Sanctification, Heb. 2.11. For both hee that ſanctifieth, and they which are ſanctified, are all one: Til we are ſanctified we are neuer truly ioyned to God, but when once we are ſanctified, that is, when we begin to be truly holy in our harts, & in our liues, then are we already admitted into this bleſſed Communion with Chriſt, and ſo with God; then hee that doth ſanctifie, and they that are ſanctified, are all one.

Reaſon 3 Thirdly, the Bond of the Spirit is another reaſon of it: Gods Spirit hath a ſpeciall intercourſe, and doth p. 13mannage this whole buſineſſe betwixt God and vsus, Gal. 4.6. God hath ſent forth the Spirit of his Sonne into our hearts, crying Abba Father: God ſends his Spirit into our hearts, thereby God Communicates with vsus, as with his Sonnes: By this Spirit we cry Abba Father, and thereby we Communicate with God as with our heauenly Father, there is Gods Communion with vsus, and ours with him: All the exerciſes of Gods Communion with vsus, are carried by his Spirit: If he teach vsus, hee doth it by his Spirit, if he comforts vsus, he comforts vsus by his Spirit, if hee adopt vsus, he adopts vsus by his Spirit, if hee ſeales vsus, if he ſanctifies vsus, hee doth it by his Spirit; whatſoeuer God doth to vsus in this Communion, hee doth it all by his Spirit: And on the other ſide, all the exerciſes of our Communion with God, are carried by his Spirit; If we pray, we pray by the Spirit; if we beleeue, we doe it by the Spirit; if we louelove God, if wee obey God, we doe it by the Spirit; that wee pray to God, that we beleeue in God, that we hope in God, louelove, and obey God, it is all by the Spirit of God, there is one and the ſame Spirit in God, and in vsus: therefore the Bond of the Spirit is one ſpeciall cauſe of this Communion which we hauehave with God.

The laſt Reaſon is from the nature of faith, which Reaſon 4 is of this Nature, that it vnites and ioynes the ſubiect or perſon beleeuing, to the obiect or thing beleeued, and makes them one, By faith we are ingrafted into Chriſt, Rom. 11.19.20. As a Syence is ingrafted into a Stocke, and as that growes to be one with the ſtocke, ſo is the ſoule that is ingrafted into Chriſt, it growes one with Chriſt; Chriſt dwels in our hearts p. 14by faith, Epheſ. 3.17. And that is a bleſſed Communion and coniunction betwixt Chriſt and the true beleeuer. If we beleeue, preſently we hauehave poſſeſſion of Chriſt in our hearts, an holy and an heauenly gift: By faith we eatethe fleſh of Chriſt, and drink his blood, Iohn 6.47.54. And whoſoeuer eateth Chriſts fleſh, and drinketh his blood, he liues in Chriſt, and Chriſt in him, verſ. 57. Here is an holy and an heauenly Communion. See the liuely experience of this vniting power of faith in the caſe of Thomas, Ioh. 20.27.28. he would not beleeue, our Sauiour perſwades him to be ruled by him, and not to be obſtinate, not to be faithleſſe, but faithfull; ſo ſoone as euer he beleeued, he cryes out, My Lord, and my God; ſo that by beleeuing in God, God becomes our God, and by beleeuing in the Lord, the Lord becomes our Lord; he is ours, and we are his; this makes the vnion: And ſo much be ſpoken for matter of Confirmation.

Now laſtly we come to ſpeake ſomewhat, by way of Application, for the practiſe of Chriſtians, and the vſes for Application are of two ſorts: the firſt ſort of vſes are for all men in generall; the ſecond ſort, are for thoſe that hauehave found this fauour at Gods hand, 2to attaine vntounto his bleſſed Communion. Firſt, in generall for all men,Vſes in generall to all men. and that is for reproofe; It ſerues to 1reproue a common errour amongſt vsus: generally men thinke, we ſhall be ſaued by Ieſus Chriſt, as he is without vsus; for thus we imagine, that Chriſt came downe from heauen, and tooke our nature vponupon him, dyed for Sinners, and is aſcended into Heauen to make interceſſion for the Church, and whoſoeuer beleeues thus of him, ſhall ſurely be ſaued by him: A graceleſſe p. 15conceit, ſuch as hardens many thouſands in their ignorance, vnbeleefe, and diſobedience, and carries them ſmooth to hell: Oh my Brethren! let vsus not be deceiued, Chriſt Ieſus indeed is a Sauiour and a perfect Sauiour, but he neuer ſaued any but ſuch as had Communion with him, that were in him and he in them; they in him by faith, hee in them by his Spirit, elſe they can neuer be ſaued. 2 Cor. 5.17. Except we be in Chriſt, we hauehave no part in his Reſurrection, and Rom. 8.1. There is no condemnation to them that are in Chriſt Ieſus: Till we be in Chriſt, wee are moſt damnable wretches; if euer we will eſcape damnation, we muſt be in Chriſt, and Chriſt muſt bee in vsus, elſe we are Reprobates, 2 Cor. 13.15. Hearken thou carnall Profeſſor, that thinkeſt to be ſaued by Chriſt, as he is without thee, but the Holy Ghoſt tels thee plainely, that except Chriſt be in thee, thou art but in the ſtate of a Reprobate: If any man hauehave not the Spirit of Chriſt, the ſame is none of his, Rom. 8.9.10. To hauehave Chriſt within vsus, is to hauehave his Spirit within vsus, ſo that Chriſt muſt be in vsus by his Spirit, if we will hauehave any part in him: It were a merry world for carnall Profeſſors, if they might be ſaued by Chriſt, as he is without vsus; Then the vnclean man, the proud man, the malicious, the couetous man, and the drunkard, and ſuch like, might take their fill in ſinne, and yet ſit downe and bleſſe themſelues, and ſay, Oh there is a Sauiour in Heauen, Chriſt Ieſus, who ſits at the right hand of God, he will be mercifull vntounto vsus, and forgiue vsus and ſaue vsus: No, no, thou godleſſe and graceleſſe perſon, there is no ſuch way to Heauen; Chriſt Ieſus muſt be in thee by his Spirit, elſe he p. 16will neuer ſaue thee; thou muſt hauehave Chriſt thy Sauiour in thy heart, elſe thou haſt no Chriſt thy Sauiour in heauen; Chriſt Ieſus muſt be in thee to mortifie thy vncleanneſſe, couetouſneſſe, pride, &c. and to make thee repent of thy ſinnes, and forſake them, and to cauſe thee to leade a new life, or elſe hee will neuer take away thy ſinnes: Deceiue not thy ſelfe; thou thinkeſt that thou art in a good caſe, and ſhalt be ſaued; I tell thee thou art in a damnable ſtate, except Chriſt be in thee; It is very true that Ieſus Chriſt in his owne perſon, as he is without vsus, hath done and ſuffered all things that may cauſe and procure our ſaluation; and it is as true that Chriſt Ieſus muſt come and dwell within our hearts by his Spirit, to apply theſe his doings and ſufferings to our hearts, elſe we can neuer hauehave any ſauing benefit by him; as for example, Chriſt Ieſus hath in his owne perſon, by ſacrificing himſelfe on the Croſſe, offered a ſweet ſmelling ſacrifice to God his Father for my ſinnes; but yet except Chriſt come downe into my Soule, by his Spirit, and perſwade mee to beleeue it, and apply it to my ſelfe, I can hauehave no ſauing part in that his Sacrifice.

Vſe. 2 The ſecond Vſe is matter of Examination, to teach vsus to examine our ſelues concerning this point,To all men. whether Chriſt be in vsus, 2 Cor. 13.5. Proue your ſelues whether you are in the faith; Examine your ſelues, ſaith the Apoſtle. Enter into a ſerious conſideration with your owne Soules, and ſee whether you hauehave any part in this bleſſed Communion with God or not: This be ſure of, that whoſoeuer hath not in ſome true meaſure, this bleſſed Communion with p. 17God, hee hath an accurſed Communion with the Diuell, there is no middle betwixt them: Therefore lay thy hand vponupon thy heart, and examine thy ſelfe what Communion thou haſt with God in Chriſt, what knowledge & what faith thou haſt: Doſt thou know God in Chriſt? doſt thou beleeue in God through Chriſt? doſt thou worſhip God in Chriſt? and all this in truth of thy heart? then thou mayeſt be well aſſured that thou art ioyned to God in Chriſt, elſe thou art without Chriſt, and ſo without God. To giuegive you a ſure and true Rule for this Tryall, which if you doe duely conſider, will neuer deceiue you; there are two infallible Euidences of this Communion, the Spirit, and the fruits of the Spirit: Firſt, the Spirit, 1 Iohn 4.13. Hereby wee know that we dwell in him, and he in vsus, becauſe he hath giuen vsus of his Spirit: The Apoſtle makes this a certain Note of our Communion, and therefore if wee hauehave the Spirit we are ſure of it: Yea, but we may flatter our ſelues, that we hauehave the Spirit when we hauehave it not? that is true, but that is their owne Errour and preſumption that doe ſo: but yet if thou doeſt make a Trade of this Examination, thou ſhalt finde in time, that thou doeſt know it of a Truth: Hee that hath the Spirit indeed, knowes it as certainly, as he knowes he liues; onelyonly by practiſe, experience, and prayer, this is brought to paſſe. Secondly, the fruits of the Spirit, (I will name but two,) Mortification, and Quickning; Mortifying the old man, & quickening of the new man, theſe are two infallible Euidences of our Communion with God: Firſt, Mortification, Gal. 5.24. They that are Chriſts hauehave crucified the p. 18fleſh with the affections and luſts; Secondly quickening, Rom. 8.11. But if the ſpirit of him that raiſed vp Ieſus from the dead dwell in you, he that raiſed vp Chriſt from the dead, ſhall alſo quicken your mortall bodies, by his ſpirit that dwelleth in you: And both theſe in the 10. verſe: If Chriſt be in you, the body is dead becauſe of ſinne; but the Spirit is life for Righteneſſe ſake: Now examine thy ſelfe by theſe Rules: Thou ſayeſt thou hopeſt to be ſaued by Chriſt, then ſhew that thou haſt the Spirit, and the fruits of the Spirit: Looke well therefore into thy heart, what portion of the Spirit haſt thou, Doth the Spirit of God beare witneſſe to thy ſpirit that thou art Gods? Againe, examine thy ſelfe what fruits of the Spirit are in thee; what mortification haſt thou? doeſt thou ſtriue againſt thy corruptions? doeſt thou mortifie thy earthly luſts? doeſt thou finde that ſin dyes, and thy ſecret corruptions waſte and conſume daily in thee? If thou doeſt, then haſt thou a bleſſed Communion with Chriſt Ieſus in his death; for it is by the power of his death that this is wrought in thee. Secondly, what quickening haſt thou? what newneſſe of heart and life? what zeale for Gods glory? what delight in Gods Commandements? what comfort haſt thou in prayer? what care and conſcience haſt thou to leade a godly life? &c. If thou findeſt theſe things in thee, then thou haſt a bleſſed Communion with Chriſt in his reſurrection; for this is our Communion with Chriſt, to communicate with him both in his death and in his Reſurrection, and both theſe hauehave we by his Spirit; but if thou doſt not finde theſe things in thee, certainely as yet thou art in a miſerable caſe.

p. 19The ſecond ſort of Vſes for thoſe that hauehave attained this fauour at Gods hands,4. Vſes to the faithfull onelyonly. to enioy this 1bleſſed Communion, are theſe. Firſt, we that hauehave found this, ſhould carry our ſelues worthy of it: Hath God admitted vsus to this happy Communion with himſelfe? and will not we carry our ſelues anſwerably? If ſome great man ſhould admit vsus into fellowſhip with him, we would be carefull how wee carry our ſelues, we would be ruled by him, louelove that he loues, &c. then let vsus doe ſo with God, He hath admitted vsus into fellowſhip with himſelfe; let vsus therefore be Ruled by his Spirit; Let vsus be carefull to pleaſe him, fearefull to offend him; Let vsus doe his will, and not our owne wills, Let vsus louelove that which he loues; Let vsus louelove his children and his Religion, and Righteouſneſſe and Holineſſe, becauſe God loues them: And let vsus hate that which he hates; Let vsus hate our ſinnes and corruptions, 1 Iohn 1.6. If we ſay wee hauehave fellowſhip with him, and walke in darkeneſſe, we lye: The Spirit giues them the lye in their face that ſay they hauehave fellowſhip with God, and yet liue in ſinne. Before we enter into this league and Communion with God, wee are at our owne hands, happily we eate and drinke with the drunken, we ſmite our fellow ſeruants, wee walke in the luſts of our owne eyes, we prophane the Sabboth, and ſuch like: but when once we are admitted into fellowſhip with God, then we are bound to our good-behauiour, our Eyes, Hands, Sences, Limbes, all the parts of our Bodies, and powers of our Soules, are wholly conſecrated and deuoted to Gods ſeruice; As the Apoſtle ſpeakes of Fornication, 1 Cor. 6.11.15. (A p. 20common Sinne in the Church of Corinth, and too common amongſt vsus;) So we may ſay of eueryevery ſinne, for ſo the force of this Reaſon extends it to all other ſinnes, as well as to that: Shall we take the members of Chriſt and make them the members of an Harlot, God forbid. So we ſay of Pride, Drunkenneſſe, and other ſinnes; Shall I take the members of Chriſt, and make them the members of a Drunkard, or of a proud perſon? God forbid; No, if any be in Chriſt, let him be a new Creature: Old things are paſſed, and behold all things are become new, 2 Cor. 5.17. If any man hauehave beene a Drunkard, let him now learne to liue ſoberly; If any man hauehave beene a Sabboath breaker, or a ſwearer, or a lewd liuer, now that he is in Chriſt, he muſt be a new Creature: Away with all thy olde ſinnes, and ſee that all be new within thee: Decke thy ſelfe with all ſpirituall graces, Faith, and Repentance, and LoueLove, &c. keepe them alwayes in exerciſe, that ſo thou maiſt be alwaies gracious in Gods eyes, euer hauing your Lamps burning, & thus we ſhall walke worthy of this bleſſed Communion.

Vſe 2 Foure things to be practiſed for the increaſe of this Communion.Secondly, this teacheth vsus 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 vntounto thee, ſaith the Prophet, or make my 1heart one with thee: and Iohn 17.20. Our Sauiour prayes for his Diſciples that they might hauehave this Communion; Now Dauid and the Diſciples had this Communion before, but yet they pray for the 2increaſe of it; and if we aske, we ſhall receiue. Secondly, wee muſt ſeeke to maintaine and increaſe this Communion by the Miniſtery of the Word, 1 Pet. p. 212.2.3. 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. Thirdly, the Sacraments are forcible 3meanes to maintaine this Communion, eſpecially the Lords Supper, for there God admits vsus to his owne Table, feedes vsus with the pretious Body and Blood of his owne Sonne; 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 vntounto vsus, to our our hands, and to our mouthes: Then as the hand takes hold, and the mouth receiues the outward Elements, ſo let the heart take hold on Chriſt crucified, for our further Communion with him; wee neuer ſauingly meditate on Chriſt, but we eate Chriſt, but when we come to the Lords Supper, there we doe more ſenſibly feede vponupon him: We hauehave the Signes, the Bread and Wine, and the Miniſters ſpeciall Application; This is my Body which was broken for thee, my bloud which was ſhed for thee, &c. this is a great helpe to vsus: 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. Laſtly, eueryevery of vsus that comes to this Sacrament, muſt renew his Couenant with God, and binde himſelfe to be a truer ſeruant to God then euer before, elſe he can hauehave no Communion with Chriſt in this Sacrament. Fourthly, that wee may maintaine and grow vp in this happy Communion, wee muſt make much of the ſmalleſt portion thereof; the leaſt p. 22reliſh of Gods fauour, the leaſt motions of this Spirit, the leaſt degree of Sanctification, the leaſt meaſure of true grace: make much of that little thou haſt, and vſe it well, and be ſure thou ſhalt hauehave more, Math. 23.21.23. the Seruant that doth imploy his little well ſhall be made Ruler ouer much.

Vſe 3 The third Vſe is, to teach vsus Thankefulneſſe: We muſt acknowledge, admire, and be rauiſhed with the thought of the infinite goodneſſe of God, in aſſuming thee and ioyning thee to himſelfe. 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; or the baſeſt woman that is to be his Spouſe; for here the great God of heauen and earth, the King of Kings, makes vsus his Fauourites, and his Spouſe, his owne aſſociates, both in grace and glory. Let vsus therefore conſider this aright, and poure forth our ſoules in thankefulneſſe to God for this infinite mercy. To prouoke vsus the more to thankefulneſſe, let vsus ſolace our ſelues in this Garden of Eden, (for this is the Paradice of God.) Let vsus behold and admire the particular paſſages betwixt God and vsus in this bleſſed Communion; God knowes vsus, and we know God; he walkes and talkes with vsus, and we with him; he couenants with vsus, and we with him, Hoſea 2.23. he loues and honours vsus, and we louelove and honour him; he liues, and dwels, and delights in vsus, and we liue, and dwell, and delight in him. In admiration of this great mercy of God, let eueryevery one of vsus breake forth and ſay; 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!

p. 23The laſt Vſe is for Comfort, and for ſingular conſolation Vſe 4 to all true beleeuers. It is a great comfort to vsus, that God is with vsus, and wee with him: But that God ſhould be in vsus, and we in God; that he ſhould be one with vsus, and wee one with him, this is the comfort of all comforts: For being thus with vsus, then if afflictions, temptations, perſecutions, death, men, or Diuels, can preuaile againſt God and Chriſt; then may they preuaile againſt vsus: But if God and Chriſt be ſtronger then all the aduerſary powers, that are or can be againſt vsus, then ſurely they ſhall neuer preuaile againſt vsus, that are one with God in Chriſt Ieſus.

FINIS.