Saint Pauls Triumph, Collection · Sermon 5
THE FIFTH SERMON,
VponUpon 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 hauehave proceeded thus farre: Firſt, wee hauehave ſhewed the dependance of the verſes with the former; then we ſhewed the meaning of the words in themſelues: After that we caſt this Scripture, for our better inſtruction and memory, into this mould, and ſhewed that it did empty it ſelfe into theſe ſeauen particulars. Firſt, that which is implyed, namely, that there is a Communion betwixt God and the faithfull: Secondly, that which is expreſt, namely, the bond of this Communion, and that is the louelove of God: Thirdly, the Apoſtle ſhewes the ground of this Communion, and of this bond too, and that is Ieſus Chriſt: Fourthly, hee ſhewes that the faithfull hauehave a neere intereſt in Chriſt Ieſus, and this he ſets forth by a terme of neere Relation, our Lord: Thus farre we hauehave proceeded already. The fifth point is, that the Apoſtle auoucheth the ſafety of all the faithfull in the middeſt of all dangers that they are ſubiect to; nothing ſhall ſeperate vsus from the louelove of God. And this he inlargeth in many particulars, as by and by we ſhall ſee.
This is the fifth thing then that we are to conſider of, namely the ſafty of the State of Gods children in the midſt of all dangers; wee will propound the the Doctrine thus:
The hould that the faithfull hauehave in the louelove of God through Ieſus Chriſt, it is a ſure hould:Doctrine. the eſtate of grace that they are in, is an vndefeaſable eſtate, nothing can void them, nothing can depriue them of it. Conſider well the words of the obſeruauation; the very words whereof are in effect the very words of this Scripture; and the whole matter of the obſeruation, is the whole matter of this Scripture; For that which we hauehave ſpoken heretofore touching our Communion with God, the bond of it Gods louelove, the ground of both Ieſus Chriſt, &c. hauehave beene but preparations to this Truth; and theſe points which follow touching the Apoſtle his certainty he hath, and the vſe he makes of it, are but inferences from this truth. This is the truth it ſelfe, that is here peremptorily and preciſely affirmed: that nothing ſhall ſeperate the faithfull from the louelove of God to them in Ieſus Chriſt, nor from the eſtate of grace that they are in: And this the Apoſtle contents not himſelfe onelyonly 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 vsus: Death ſhall not, nor life ſhall not, nor Angels, &c. nor any other creature, nothing ſhall ſeperate vsus; not any one of theſe dangers aſunder; no, nor all of them ioyned together, no nor any other added to them, nor any other Creature, put what you will to them, nothing ſhall ſeperate vsus from the louelove of God, which is in Chriſt Ieſus, and to put the matter out of all ſhew of doubt, he ſaith, not onelyonly they ſhall not ſeperate vsus, but he puts it vponupon an impoſſib…lity, they ſhall not be able to ſeperate vsus; let them ioyne all their powers together, and doe what they can, they ſhall neuer be able to doe it: Thus we ſee the Doctrine is naturally raiſed, and the Apoſtle preſſeth it as the maine matter of the Scripture.
Explication.I will ſpeake ſomewhat, as our order is, for Explication of the Doctrine, and therein I will handle but this one point: Becauſe the Doctrine ſpeakes of the louelove of God, and of the ſtate of grace; we muſt know what it is to be in that ſtate of the louelove of God, and the eſtate of grace; for either it hath been our ſtate, or now is, or hereafter ſhall be our eſtate, elſe we can neuer be ſaued: therefore before we ſhew that wee cannot fall away from this ſtate, it is needfull to ſhew what it is to be in it. The eſtate of the louelove of God, and the ſtate of grace, is to be throughly reconciled to God, through the precious bloud of Ieſus Chriſt; whereby we are iuſtified from all our ſinnes, and entred into a courſe of true ſanctification: It is called the eſtate of Gods louelove, 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 vponupon vsus in mercy, and receiues vsus freely into his louelove through Ieſus Chriſt, and ſo wee are tranſlated out of the eſtate of Gods wrath, into the eſtate of his louelove; It is called the eſtate of grace, in oppoſition to the ſtate of ſinne, that we are all in, Rom. 3.28. All hauehave ſinned, &c. In this ſinfull ſtate the Lord lookes downe from Heauen in mercy vponupon vsus, and in Ieſus Chriſt beſtowes vponupon vsus the ſauing grace of Iuſtification, forgiuing vsus all our ſinnes; and the grace of Sanctification making vsus new creatures, and ſo tranſlates vsus out of the ſtate of ſinne into the ſtate of grace: Theſe things wee muſt feele in our ſelues in ſome meaſure; elſe wee were neuer in the ſtate of grace. To open the point more fully and familiarly; the eſtate of the louelove of God, and the eſtate of grace, conſiſts in certaine mutuall paſſages betwixt God and man: On Gods part to man, there are two chiefe paſſages, Gods louelove, & the perſwaſion of Gods louelove: and on mans part, there are alſo two chiefe paſſages; Faith, and LoueLove: All thoſe that God will ſaue, he loues them from all eternity in Ieſus Chriſt; there is Gods louelove, and in due time he acquaints them with it, and perſwades them by his Spirit to beleeue it, and to accept of it, and to returne louelove and obedience for it: there is his perſwaſion. On mans part, man being ouercome with the ſence of this louelove, and the force of his perſwaſion, he yeelds to God, and imbraceth this louelove, and beleeues the promiſe of grace, and applies it to himſelfe; here is our faith: and withall is carryed after that good God, with the whole bent of his Nature, and ſtreame of his affections, that ſo dearely loued vsus; here is our louelove. Take it thus, thoſe whom God in mercy doth purpoſe to ſaue, he will come vntounto; commonly vponupon the hearing of the Word, or elſe in ſome ſpeciall affliction, at the leaſt in ſome good imployment, and takes vsus aſide, and drawes vsus into ſome ſerious meditation of our eſtate, and he breakes with vsus to this effect: as if he ſhould ſay, Ah poore ſinfull ſoule, thou art in a miſerable, a fearefull, and a damnable caſe, led away eueryevery day into ſinne in a fearefull manner, and eueryevery houre of the day thou haſt deſerued my wrath and fearefull curſe to fall vponupon thee, if thou go on in theſe ſinfull courſes, hell and damnation is thy portion for euer; but I hauehave pitty vponupon thee, and would hauehave thee to hauehave pitty vponupon thy ſelfe; I doe not deſire thy death, but that thou doe repent and liue; and out of my infinite louelove to mankinde, I hauehave giuen my owne deare Sonne Chriſt Ieſus to die for ſuch poore wretched ſinners as thou art: and now I come to tell thee, and doe tell thee by my Spirit, that thou poore ſinfull ſoule, art one of theſe ſinners that CHRIST hath purchaſed by his moſt pretious bloud: therefore my Sonne hearken vntounto my voyce; Oh my Sonne giuegive me thy heart, turne thy louelove and thy affections wholly vponupon me, beleeue thou in me, and beleeue in my Sonne Chriſt Ieſus, beleeue his Spirit, his truth, his promiſes; caſt away all thy ſinnes, neuer let them enter into thy heart againe, and giuegive thy ſelfe to promiſe and performe a holy life, be perſwaded by my aduiſe, hold faſt by me, and I will hold faſt by thee; doe thus and I will be thy Father, and thou ſhalt be my childe for euer: Thus God wooes, and thus hee winnes eueryevery ſinfull ſoule: And this perſwaſion of his is not only a bare tender of grace, as if God ſhould ſay, thou ſhalt be ſaued if thou wilt: but it is Gods operatiue work of grace; which he perſwades vsus and makes vsus able & willing to do; he bids vsus beleeue and withall he giues vsus his Spirit, and cauſeth vsus to beleeue in Chriſt; he perſwades vsus to ſet our louelove vponupon him, and withall hee ſheds forth his louelove into our hearts by his holy Spirit, and makes vsus able and willing to louelove him. This is the right ſtate of ſauing grace, or of the louelove of God, and when this knot of grace is knit betwixt God and the beleeuing Soule, it can neuer be diſſolued by all the powers of hell. So we ſee the Doctrine explained, that the hould which the faithfull hauehave in the louelove of God through Ieſus Chriſt it is a ſure hould; the eſtate of grace that they are in, is an vndefeaſible eſtate, nothing can voide them, nothing can depriue them of it.
The proofes of this Doctrine are theſe,Proofes. Pſal. 125.1. They that truſt in the Lord ſhall be as mount Sion, that cannot be remoued, but remaineth for euer: The perſons there ſpoken of are the ſame that we ſpake of in the Doctrine; they that truſt in the Lord, the faithfull ſay wee, that by faith and confidence hauehave gotten ſure hould of God in Chriſt; ſecondly, the eſtate there ſpoken of, is the ſame we ſpeake of; a ſure and firme eſtate, by way of compariſon, is ſet downe to be as mount Sion, the ſurety whereof is ſet downe by negation, it cannot be moued, and by affirmation, but remaineth for euer: The ſubſtance of the ſpeech is this, mount Sion is ſo firmely ſetled as it can neuer be remoued; But all they that truſt in the Lord are in ſuch a ſtate, therefore all they can neuer be remoued, but ſtand faſt for euer. Some obiect and ſay, it is true that the faithfull, ſo long as they truſt in the Lord, are vnmoueable; but they may ceaſe to truſt in the Lord, and ſo may be remoued. I anſwere, this is a meere illuſion of the place, and this Scripture cannot be ſo deluded; for if they that truſt in the Lord may ceaſe quite from truſting in him, then they may looſe their hold in him, but the place ſaith, they can neuer looſe their hold in God, for then Mount Sion may be remoued; but ſaith the Text, Mount Sion can neuer be remoued, therefore they can neuer quite ceaſe to truſt in God: the Prophet concludes as well the ſureneſſe of their truſt, that it ſhall neuer faile, as the ſureneſſe of Mount Sion, that it ſhould neuer faile: he affirmes as well the ſureneſſe of their faith, as the firmeneſſe of the hold they hauehave in God. Matth. 7.24.25. whoſoeuer heareth of mee theſe words, and doth the ſame, I will liken him to a wiſe man that builded his houſe vponupon a Rocke: This wiſe builder is eueryevery true beleeuer, and the houſe there built, is the Reſt that he ſets himſelfe vponupon, how hee lookes to be ſaued, the grounding of this houſe vponupon a Rocke, is the relying of the Beleeuer, truely and wholly vponupon Chriſt Ieſus by a true and liuely faith in his bloud; the raine fell, and the flouds came, and the windes blew, &c. Theſe are his tryals by afflictions, temptations, perſecutions, &c. The beſt beleeuer is ſure to hauehave tryals enough, euen to the vttermoſt, as much as he can ſtand vnderunder, and not more; but here is his comfort, his houſe ſhall neuer fall, becauſe it is built vponupon a Rocke: the true beleeuer hath gotten ſure hold on God by faith in Chriſt, and therfore he can neuer fall, Ioh. 3.36. He that beleeues in the Sonne, hath euerlaſting life, &c. Theſe are the words of Iohn Baptiſt, and are confirmed by our Sauiour, and that by tearmes of aſſeueration, Ioh, 6.47. Verily, verily, I ſay to you, hee that beleeueth in mee hath euerlaſting life: Here is a true Beleeuer, and what is his portion? euerlaſting life, and he ſaith not, he ſhall hauehave, but he hath it, hee is ſure of it, hee is poſſeſſed of it: but a man may looſe that which hee hath: yea, but this is eternall life, and therefore cannot be loſt, for if it could be loſt it were not euerlaſting. This appeares further by the nature of the phraſe, to hauehave life; which is not to hauehave riches, or goods, or poſſeſſions, but to hauehave life is to liue that life which a man hath, as hee that hath naturall life, liues that life, and he that hath ſpirituall life, liues a ſpirituall life; and ſo hee that hath eternall life, liues eternally; ſo that his meaning is, that true beleeuers begin now to liue that life, that they ſhall liue for euer, begun here in grace, and continued for euer hereafter in glory; if they that thus beleeue could fall away quite from God, then they muſt dye for euer, 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. Iohn 10.27.28.29. My ſheepe here my voice, and I know them, and they follow mee; and I giuegive vntounto them eternall life, and they ſhall neuer periſh, neither ſhall any plucke them out of my hand: Here our Sauiour ſpeakes of his Sheepe, not onelyonly of Profeſſours but of true Beleeuers: Sheepe that hauehave true hearted ſoules to Chriſt their Shepheard, for ſo they are deſcribed, they heare his voice and follow him; they deale thus with him; But how deales he with them? Hee giues them eternall life, and if Chriſt giuegive it, who ſhall take it away from them? And he ſaith not I will, but I doe giuegive it them: eueryevery true Beleeuer at the firſt Act of his conuerſion hath eternall life; he beginneth then to liue eternally, and he ſhall neuer periſh; 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 that ſeperates vsus from God muſt tugge with Chriſt Ieſus himſelfe, and be too hard for him too, elſe they can neuer plucke vsus out of his hand: 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 none is able to take them out of my fathers hands: If any ſhould queſtion my power, yet none will queſtion my Fathers power; 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: 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 in the 29. Verſe, none can take them out of his Fathers hands, they neither ſhall nor can: So that the Doctrine is cleere, that the hould that the faithfull hauehave in the louelove of God through Ieſus Chriſt is a ſure hould, 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; there is no reaſon from man for this, for there is nothing in, nor of our ſelues, but it is contrary and againſt this truth: all the reaſons muſt be fetcht from God. 2 Cor. 1.21. It is God which eſtabliſheth vsus with you in Chriſt; Now looke vp to God, and all is for this truth, that wee cannot fall; Firſt, his LoueLove is for vsus, and that is euerlaſting: Secondly, his Power is for vsus, and that is almighty: Thirdly, his Grace is for vsus, and that is all ſufficient: Fourthly, his Will is for vsus, and that is vnreſiſtable: Fifthly, his Promiſe is for vsus, and that is vnchangeable: and laſtly, Chriſt his prayer is for vsus, and that is vnfallible. A threefold cord is not eaſily broken, but here is a ſixe-fold cord, platted with Gods owne hand, and eueryevery one as ſtrong as God himſelfe, binding vsus faſt to the louelove of God in Chriſt, and therfore this can neuer be broken.
Firſt, Gods LoueLove is for vsus, and that is euerlaſting: We muſt be in the louelove of God, or elſe this that is here ſpoken concernes vsus not; Now his louelove is euerlaſting, Ier. 31.3. and therefore it cannot be remoued. Iohn 13.1. Whom he loues once, he loues for euer, euen vntounto the end he loueth them. God cannot louelove vsus to day, and hate vsus to morrow, as wee doe, that louelove a while and leaue at laſt; farre be it from any of vsus, euer to imagine that God can louelove any man as his deare Childe for a fit, and a ſpurt, and yet afterwards hate him, as the Childe of the Diuell, for euer; but this God muſt doe if euer any true Beleeuer ſhould be caſt off, or fall away; but this God cannot doe, becauſe his louelove is euerlaſting, and therefore no Childe of God can become a caſt-away.
Secondly, his Power is for vsus, and that is almighty, Iohn 10.29. My Father is greater then all, and none is able to take them out of my Fathers hands. Gods greatneſſe and his almightineſſe lyes at pawne for it, 1 Pet. 1.5. Wee are kept by the power of God through faith vntounto ſaluation; the originall ſignifies, that we are kept by the Guard of Gods power, by the ſtrongeſt and ſureſt, and chiefeſt power that God hath; as the Kings Guard is his ſtrongeſt power hee hath about him: And what? is this for a time? no, for euer to ſaluation, ſaith the Apoſtle, to the full accompliſhment of our ſaluation.
Thirdly, Gods grace is for vsus; and that is all-ſufficient, 2 Cor. 12.9. My grace is ſufficient for thee, &c. which is an effectuall ſufficiency, elſe it could hauehave beene no comfort to Paul; 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, and therefore he beſought the Lord for this; and God giues him this anſwere to ſatisfie and to pacifie him withall, my grace is ſufficient for thee: though thou haſt no power nor grace to ſtand againſt this fiery temptation, yet be of good comfort, my grace is, and ſhall be, ſufficient for thee. But you will ſay, this was Pauls particular caſe, but what is that to me, or to another? I anſwere, it is true, it was his particular caſe, but yet ſo as it is exemplary, 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, vntounto the example of them which ſhall in time to come beleeue in him vntounto eternall life; He receiued mercy, that all the Children of God might lay hold vponupon it as hee did, in truth, though not in the ſame meaſure.
Fourthly, Gods will is for vsus, and that is vnreſiſtable: His will is for vsus, Luke 12.32. Feare not little flocke, it is my Fathers will to giuegive you a Kingdome; 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, but ſhould raiſe it vp at the laſt day; now the will of God is vnreſiſtable, Rom, 9.19. Who hath reſiſted his will? And therefore the faithfull cannot fall away.
Fiftly, Gods promiſe is for vsus, and that is vnchangeable: God not onelyonly promiſeth grace but perſeuerance in grace, as Ier. 32.39.40. And I will giuegive them one heart, I will make an euerlaſting Couenant with them, I will put my feare into their hearts, and they ſhall not depart from me: Here is a promiſe, not of grace onelyonly, but of perſeuerance in grace; and Gods promiſe is vnchangeable, 2 Cor. 1.20. they are yea, and Amen: 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 euer we ſhould fall away.
Laſtly, Chriſts interceſſion is for vsus, and that is vnfaillable, Luke 22.32. I hauehave praide that thy faith may not faile; that is, that thou maiſt neuer fall from faith. But this is particular for Peter; 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, but for them alſo that ſhall beleeue in me through their word; he prayes for all beleeuers: now Chriſts prayer is alwayes heard, Iohn 11.4. Father, I know that thou heareſt me alwaies: therefore the faithfull cannot fall away.
The firſt Vſe of this point is matter of confutation, againſt thoſe that hold that the Saints may vtterly fall from grace; It is held both by the Papiſts, and the Lutherans, as alſo by the Arminians both at home and abroad; they hold that Saints may vtterly fall away from grace: 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; then I anſwere them, that we can ſhew many expreſſe places to the contrary, directly affirming the impoſſibility of falling away, and they hauehave not one for the poſſibility of it, therefore wee may quickly iudge where the truth is. 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. I anſwere, ſuch exhortations there are, and they are directed to mixt congregations that conſiſted as well of Hypocrites that might fall away, as well as of true Beleeuers that might not fall away; and ſo they are not in vaine in reſpect of theſe Hypocrites, neither were they in vaine in reſpect of Gods Children, but of ſingular vſe in reſpect of them too, for thereby they were ſtirred vp to ſhake off ſecurity, and to be more di…igent in the wayes of God, for if wee fall into ſinne, and negligence, and ſecurity, it is the highway of falling from God. Yea, but ſay they, there are many examples, as of Hymeneus, Phile…us, and Demas, &c. that were true beleeuers, and yet fell away. I anſwere, they can ſhew me neuer one example of any that fell away finally, but ſuch as were hypocrites; I will ſay confidently, that he that fals vtterly away from grace, was neuer but an hypocrite; no true beleeuer can fall away; I dare ſay it becauſe Chriſt hath ſaid it before me, Math. 7.26.27. The fooliſh man built his houſe vponupon the ſands, and when the ſtormes came, it fell. Doeſt thou ſee a man build him an houſe, and it fall? certainely that man built vponupon the ſands, that is, onelyonly vponupon the profeſſion of ſauing faith; hee had neuer true ſauing faith in CHRIST, but his owne fooliſh perſwaſion; the true beleeuer builds vponupon the Rocke CHRIST, and therefore his houſe can neuer fall. To eſtabliſh our Iudgements herein, let vsus hould faſt theſe two poſitions: Firſt, that hypocrites and counterfeits, may and doe fall away finally, Matth. 13.21. But true beleeuers can neuer fall finally from GOD: Both theſe are affirmed, 1 Iohn 2.19. They went out from vsus, but they were not of vsus, for if they had beene of vsus, they would no doubt hauehave continued with vsus. Secondly, that true beleeuers may fall from the ſence of GODS louelove, and from the exerciſe of Faith and LoueLove, and obedience, and other graces; from ſome degree of Faith, and from ſome degree of GODS louelove, and from the exerciſe of grace, as in the caſe of ſpirituall deſertion, temptation, ſpecially by ſinne, but they can neuer fall from faith, nor from the louelove of GOD it ſelfe, nor from the life of grace, or at the leaſt where they doe fall, they neither fall wholly nor finally: the whole power that is in them is not carryed after ſinne, but there is ſome reſiſtance: 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; nor he cannot fall finally, becauſe that ſeede is immortall, 1 Pet. 1.23. and therefore can neuer die. 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 hauehave the guidance of Gods Spirit, whereby they are preſerued from euill, and fitted for eueryevery good dutie, ſo that they cannot fall wholly nor finally. And yet they may hauehave ſuch falles as are fearefull, and which they may rue for euer, as wee may ſee in Dauids fall, Pſalme 51. Theſe two poſitions well conſidered are a ſufficient preſeruatiue to keepe vsus from this errour.
Vſe. 2 The ſecond Vſe is for reproofe of thoſe that abuſe this Doctrine, to Gods diſhonour, and their owne deſtruction: Some abuſe it to carnall Security: They heare this Doctrine, that true beleeuers cannot vtterly fall away, and therefore they grow ſecure and careleſſe of their wayes, 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; 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. A child that hath a good father, whom he knowes will not ſee him want nor periſh; 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: a good and true-hearted child to his father would neuer doe it. It was the diuels temptation to our Sauiour, Luke 4.9.10. that he ſhould caſt himſelfe downe headlong: An impudent perſwaſion to the Sonne of God: What is his reaſon whereupon he perſwades him thus to caſt away himſelfe? forſooth becauſe he had the promiſe of Gods protection, for, they ſhall beare thee in their hands, ſo that thou ſhalt not daſh thy foote againſt a ſtone; as if he ſhould ſay, thou maiſt doe what thou liſt, thou art ſure to be ſafe. Shall we giuegive our ſelues ouer to ſinne, to deſperate and wicked courſes, becauſe wee hauehave Gods promiſe not vtterly to fall from grace? God forbid. This was the Diuels Diuinity, and it is a diuelliſh practiſe whoſoeuer imitates it, and ſo let vsus eſteeme of it and abhorre it in our ſelues and others: Oh beloued we muſt conſider that the ſame grace of God whereby we are ſaued, the ſame grace doth preſerue vsus from ſinne, and quickens vsus vp to good duties. It is the Apoſtles words, Titus 2.11.12. The ſame grace of God that brings Saluation to vsus, makes vsus alſo deny all vngodlineſſe, and wordly luſts, and to liue ſoberly, &c. Therefore whoſoeuer thou art that profeſſeſt thy ſelfe to be a beleeuer, 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: They hauehave 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; for hereby they robbe God of the honour of their ſaluation, to aſcribe it to themſelues. And it is an vſuall and iuſt thing with God to recompence ſuch abhominable pride with a ſhamefull fall: 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, yet he would not, yea, though he dyed with him, hee would not forſake him; which was iuſtly recompenced with that ſhamefull and fearefull fall, that he was the only man that not only forſooke him, but denyed him, and forſwore him too: that Peter might after be warned, and we by his example, neuer to thinke of ſtanding by our owne ſtrength, but wholly and onelyonly on the power of God, who is all in all in it. Let vsus waite vponupon God in the humbleneſſe of our ſoules, and by faith and confidence put him in truſt with our ſtate; and let vsus doe the beſt we can to keepe in the ſtate of grace, but yet let vsus giuegive the whole glory of our preſeruation to God alone.
Vſe. 3 The third Vſe, is matter of exhortation, to ſtirre vp Gods children to hould faſt by God; Hould faſt till I come, ſaith our Sauiour: It is not a vaine exhortation, for what God bids vsus do, he makes vsus willing and able to doe in ſome meaſure; therefore we are to hould faſt by God, and to goe on cheerefully in the ſtate of grace, and neuer be daunted with a ſeruile feare for any enemy; we muſt hould faſt by God: notwithſtanding his promiſe that we ſhall perſeuere, which is the cauſe of our ſtanding, yet we muſt hould faſt by faith, as the inſtrument and meanes vnderunder God whereby we ſtand, for this doth not acquit vsus from, but binde vsus more firmely to doe our beſt endeauour to maintaine our ſtate; Where Gods promiſe and mans endeauour are ioyned together, that being the cauſe, and this the foundation and meanes, how ſweetly doe they concurre and worke together? And therefore we muſt vſe all meanes for the eſtabliſhing of our ſelues in grace, when we are once entred into that eſtate; which ſtate we muſt labour to be ſure that we are in, and not flatter our ſelues; and then we muſt labour to vſe all good meanes to be eſtabliſhed in it: Firſt,Meanes to bee vſed that we may perſeuere in grace. we muſt lay a ſure foundation or ground, if euer wee will hold out in the eſtate of grace, elſe wee ſhall quickely decay: See that thy ſaith in Chriſt be true and ſound, grounded on the Word and promiſes of God, and the infallible teſtimonies of Gods Spirit, that cryes, Abba, Father, within thee; And let thy repentance be vnfained, not a few teares, but euen the breaking of thy heart; And let thy conuerſion be through, be not halfe a Chriſtian, and ſee all thou doeſt be done in truth, 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 ſo if wee will hauehave our building ſtand firme with GOD, wee muſt digge deepe, we muſt be men of deepe meditations on our owne miſeries, and on Gods mercies and promiſes, and in Chriſts ſufferings and merits; Wee muſt hauehave a deepe forrow for our owne ſinnes, and not a ſlight and ſhallow remembrance of them; and then wee will not willingly be drawne to ſinne againe while we liue; therefore we muſt hauehave a deepe ſorrow for ſinne, and a deepe ſighing for grace; and a deepe Impreſſion of the Word in our hearts; we muſt not be hearers and ſpeakers of it, and rememberers of it onelyonly, but it muſt dwell plentifully in vsus, it muſt transforme our hearts into the obedience of it; 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, becauſe it had no depth of earth: Our ordinary hearers are quicke and apt to ſpeake of that they heare, but the Word hath no depth of rooting in their hearts, and therefore they quickely fall away: be ſure therefore that thou dig deepe, and that that which thou buildeſt vponupon be deepe in thy heart. Secondly, that we may hold out in the ſtate of grace, there muſt be a firme reſolution in vsus to ſtand faſt whatſoeuer come of it, and for lacke of this, many hauehave fallen ſhamefully away, In Act. 11.23. Barnabas exhorted all, that with purpoſe of heart they would continue in the Lord; we muſt be reſolute to deny our ſelues, to leaue our ſinnes, to fight againſt our corruptions, 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, but either they are paſſionate or colde, no maruell though ſuch reſolutions neuer hold out: many make reſolutions in a paſſion, and they will neuer hold, Deut. 5.27.29. The people ſaid vntounto Moſes, Goe thou neare and heare all that the Lord our God ſaith, and declare thou vntounto vsus, and we will heare it and doe it: But what ſaith God? Oh that there were ſuch an heart in my people, to feare mee, and to keepe all my Commandements alway: We make many good reſolutions; But▪ oh that there were ſuch an heart in vsus to doe as we ſay.Fiue rules to be obſerued in our reſolutions, that they may be firme. Now that our reſolutions may ſtand; Firſt, to doe them in the feare of God, as in Gods preſence, and hearing; Secondly, doe it heartily from thy heart. Thirdly, doe it from a mature deliberation, and not in a fit or paſſion, thou haſt felt the ſmart of ſinne, therefore reſolue deliberately▪ rather to be drawne in pieces, then to be drawne to ſinne againe; Fourthly, wee muſt make our reſolutions in confidence of Gods promiſes, and empty our ſelues of all power to doe any thing, as of our ſelues; Laſtly, wee muſt goe to God by prayer for his Spirit, that he may frame thy reſolutions within thee; Say, Lord thou haſt giuen mee theſe good reſolutions, let thy Spirit worke and confirme them in my heart, and then they ſhall ſtand ſure, and if we can preuaile with God by prayer, to frame theſe reſolutions in our hearts, they ſhall be ſure to ſtand. Thirdly, that we may be eſtabliſhed in grace and perſeuere therein, wee muſt daily rippe vp our hearts and our reines before God, wee muſt diſcouer our ſinnes and corruptions and infirmities, and wants to God, Pſal. 16.8. I hauehave ſet the Lord euer before me, becauſe he is at my right hand I ſhall neuer be moued; The way to keepe vsus from falling, is to walke openly and nakedly before the Lord, without diſſembling, reſeruations, circumloquutions; neuer bee either afraid or aſhamed to tell GOD what thou wanteſt, for ſo much as thou faileſt in making thy ſelfe throughly knowne to GOD, ſo much thou euer giueſt thy ſelfe to fall away from grace.
Fourthly, to preſerue vsus from falling from grace, we muſt watch continually ouer our owne hearts that we doe not fall. Matth. 26.41. Our Sauiour preſcribes it of purpoſe, as a preſeruation from falling: Thy heart is deceitfull aboue all things; watch thy heart therefore at eueryevery turne, leſt it fall away: But alaſſe, what will our watchfulneſſe doe? Yes, it is very effectuall when it is ioyned with prayer; Watch to keepe thy ſelfe, and pray to God to keepe thee, and thou ſhalt be well kept; Bring God vntounto thy watch by thy prayer, and then though thou be heauy and ſleepy, yet hee neuer ſlumbers nor ſleepes, he will ſurely keepe thee.
Fiftly, if thou beeſt fallen, riſe vp againe without delay, ſleepe not till thou recouer thy ſelfe, Reu. 2.5. Remember from whence thou art fallen, and repent: Haſt thou ſinned? oh what haſt thou done? Get thee to God, humble thy ſelfe before him, confeſſe and bewaile thy ſinnes with a broken heart, take hold on the promiſe of grace in Chriſt; renew thy vow, and promiſe to God, and ſee thou performe it, to be more careful for euer after, and this do ſpeedily; It is a great aduantage that ſinne gets of vsus, by reſting in vsus, like a ſore that is let alone, it feſters, and is harder to be cured.
Sixtly, if we will hold out in the eſtate of grace, we muſt labour to be conſtant in all duties of Rel…gion, in hearing the Word, meditating, conferring, & practiſing it, in receiuing the Sacraments, in companying with the godly; and this we muſt do, not in formality▪ and for faſhion or cuſtome, that is the very moath that eates out the life of all godlines, when we think if the duty be done, all is well, no matter how; but this makes a foule bracke in the eſtate of grace: but let vsus not do theſe things for cuſtome or formality ſake, but let vsus ſee that the life and power of godlineſſe be in vsus in the performance of them.
Laſtly, let vsus be ſure we be alwaies going forward, for ſurely our not going forward, is ſome degree or beginning of going backward, Phil. 3.13. We muſt forget thoſe things which are behinde, and reach forward to thoſe things which are before. Labour to weaken thy ſinnes, and to ſtrengthen thy graces, and to be more frequent in good duties, and ſo ſhall we goe forwards, and not fall away. And now we come to the Lords Supper, let vsus not be content to receiue it in the Elements, but let vsus ſee that the life and power of it be in our hearts; and then they ſhall be a powerfull meanes to keepe and helpe forward the beleeuing Soule in the ſtate of grace: Here the promiſe of God is ſealed vntounto vsus, for the forgiueneſſe of our ſinnes; and here we binde our ſelues to God for new obedience, and here we eate Chriſts fleſh▪ and drinke his bloud after a ſpirituall manner; and ſo ſhall neuer dye, (ſaith our Sauiour) but liue for euer. And ſo this Sacrament is a powerfull meanes to confirme vsus in this Doctrine, that the hould that the faithfull hauehave in the louelove of God through Ieſus Chriſt, is a ſure hould, &c.
FINIS.