Saint Pauls Triumph, Collection · Sermon 8
THE EIGHT SERMON,
VponUpon ROMANS 8. the two laſt Verſes.
For I am ſure, that neither Death, nor life, nor Angels, nor Principalities, &c.
THe ſeauenth and laſt head that we reduced this Scripture vntounto, was the comfort and ſupport that the Apoſtle hath in the louelove of God through Ieſus Chriſt, againſt all feares and terrours whatſoeuer: Wherein I obſerued two things. Firſt, the dangers of Gods children: Secondly, the comfort whereby they are ſuſtayned in them: Of both theſe I propounded to ſpeake firſt in generall, and then in perticular: I began with the dangers in generall, and ſhewed; That the dangers which Gods children are ſubiect vntounto, are not onelyonly ſuch as they are ſubiect to with the reſt of the world, but alſo ſuch as they alone are ſubiect vntounto, as perſecution for Chriſts ſake, &c. Now in the next place; wee are to ſpeake in generall of the comfort which Gods children are ſupported withall againſt all dangers; and that is the true and holy aſſurance which they hauehave of the louelove of God to them in Chriſt Ieſus. Now this comfort the Apoſtle doth extend and ſtretch out here, vponupon a double ſtraine; firſt by way of ſuppoſition; ſecondly, by way of inſultation and triumph: Firſt, by way of ſuppoſition, for ſo his ſpeech is to be taken, as if he ſhould ſay, ſuppoſe, or put the caſe, that death, or life or Angels, &c. ſhould ſet themſelues againſt vsus to ouerthrow vsus, yet in the ſtrength of my aſſurance which I hauehave of the louelove of God in Chriſt Ieſus, I am comforted & ſupported againſt them all: Secondly, the Apoſtle ſpeaks by way of inſultation or triumph, for, that the Apoſtle ſo intends it, appeares partly by his manner of ſpeech in the 35. Verſe, Who ſhall ſeperate vsus? as if he ſpake theſe things ſleighting them, and inſulting ouer them; and more plainely in the 37. Verſ. in all theſe things wee are more then Conquerours, &c. and thence be infers his proteſtation, for I am ſure that neither death nor life, &c. ſo that he ſpeakes theſe words as a Conquerour, by way of Triumph: ſo that this comfort which he hath in this aſſurance, is not a weake comfort, but a marueilous ſtrong comfort, ſuch a comfort that in the ſtrength thereof, hee may and doth inſult and triumph ouer all dangers whatſoeuer. Theſe circumſtances conſidered, the Doctrine ariſeth naturally thus, namely;
Let vsus propound to our ſelues what dangers ſoeuer may befall vsus,Doctrine. yet notwithſtanding the true and holy aſſurance that we hauehave of the louelove of God towards vsus in Chriſt Ieſus, ſhall be able to comfort and ſupport our hearts againſt them all: euen to a holy inſultation and triumph ouer them. There are two Queſtions to be conſidered of in the practiſe of the Apoſtle, and ſo in this Doctrine: The firſt queſtion is; Whether it be lawfull, or fit, for Gods Children to propound feares and dangers to themſelues in their owne meditations? Secondly, how it can ſtand with diſtreſſed Beleeuers, that they ſhould triumph & inſult ouer their afflictions? For the firſt queſtion, ſome will ſay, hauehave we not ſenſible feares & dangers enough vponupon vsus daily, euen as much as we can ſtand vnderunder, & ſhal we increaſe our burthen, & propound more and greater feares and dangers to our ſelues. I anſwere, yes, they may do it, & they ought to doe it, & it is no increaſing, but a lightning of our burthen. If a man hauehave a grim and ſterne aduerſary to fight withall, is it not wiſedome for that man, firſt to take a view of that aduerſary, & to looke him in the face, to ſee how he can brooke him before he vndertake to fight with him: Oh beloued, Gods children hauehave many grim & ſterne enemies to fight withal. Perſecution is a grim & ſterne aduerſary, and all that will liue godly in Chriſt Ieſus, muſt ſuffer perſecution. Temptation is a grim and ſterne enemy, & Gods children muſt be tried with many hideous & feareful temptations, Death is a grim & ſterne enemy, & we muſt paſſe through the terrors, and ſorrowes, & bars of death, to the ioyes of life. Hell is a grim & ſtern enemy, & we muſt make account to touch at the gates of hell, when we ſaile to heauen: The Diuel is a grim & ſtern aduerſary, & Gods children muſt fight with Diuels: If wee will be the good Souldiers of Ieſus Chriſt, we muſt wreſtle & fight, not with fleſh & bloud only, but againſt principalities & powers, euen againſt the Diuel himſelfe: And therfore hauing ſo many, & ſo grim, & ſterne enemies, that we muſt fight againſt, hauehave we not iuſt cauſe then to propound ſuch things to our ſelues, in our meditations, to ſee how we can brook them; & to hearten our ſelues againſt the feare & euill of them? Yet herein we muſt obſerue two cautions; wee muſt not propound to our ſelues vaine and friuolous matters, without reaſon or ground, (that were to fight with our owne ſhadow) but ſerious thoughts and grounded meditations of true dangers, ſuch as may or will befall vsus, more or leſſe, firſt or laſt. Secondly, we muſt not propound to our ſelues any thoughts of ſinne, for ſin is a defiler, and the leaſt thought or apprehenſion of ſinne will infect vsus; Sathan is ſo ſtrong and ſubtle, we are ſo weake and ſimple, that if euer he get vsus into any contemplation of ſinne, as it is ſinne, though it be not with any intent to commit it; nay, though it be with a contrary intent, euen to hate it, and preuent it, yet vſually hee will infect vsus with it before wee be aware, ſo that it will leaue a ſtaine behinde: therefore take heede of any ſpeculations or propoſitions of future ſinnes, for that is not the way to eſcape them, but rather to be intangled with them, ſpecially meditate not on the materials of ſinne, for that is exceeding dangerous; we may conſider how hatefull it is to God, and how hurtfull to our own ſoules, but we muſt not meddle with the materials of ſinne. The ſecond queſtion is, how it can ſtand with the diſpoſition of diſtreſſed Beleeuers, that they ſhould inſult and triumph ouer their afflictions? Alas (may ſome ſay) Gods children are humbled, and mourne, and ſigh, and groane vnderunder the burthen, and yet doe they inſult and reioyce ouer them? Yes they do, their mourning and inſultation may ſtand well together; they mourne for their preſent paine & griefe, but they inſult ouer them in the aſſurance of victory, and of the good they ſhal hauehave by them. They mourne for their ſins that brought their afflictions on them; But they reioyce becauſe they know that by Gods hand theſe afflictions ſhall be made a meanes to cure thoſe very ſinnes that hauehave procured them; they mourne for the periſhing of the outward man by them, but they inſult that thereby the inward man is renewed daily: In a word, they mourne in themſelues, but they reioyce in God: Carnall inſultation doth not befit Gods children, this is an holy inſultation, and it becomes them well. They inſult not, firſt in reſpect of their owne ſtrength (ſuch reioycing is not good) but meerely and onelyonly in the ſtrength of God; and ſecondly, not ſo much for their owne good and ſafety, but much more for the honour and glory that God ſhall hauehave by their afflictions, and by their deliuerance; and this is a holy and good inſultation: And this is the godly and Chriſtian inſultation of ſtrong Beleeuers againſt all dangers, for that is the reach of the Text; ſtrong Beleeuers may doe it, weake Beleeuers may doe ſo too, but not with that ſence as the other may: Chriſt Ieſus was ſo weake that hee was not able to beare his Croſſe, yet when he was nailed on that Croſſe, he did then openly triumph ouer all his enemies.
Now come we to the proofe of the obſeruation thus cleared. And firſt we will proue it in the ſtate of the faithfull: Secondly, you ſhall ſee it in the practiſe of the faithfull: And thirdly, you ſhall ſee it in the warrant that Gods children hauehave for it. Firſt, ſee it proued from the ſtate of the faithfull, Pſal. 112.7.8. He will not be afraid of euill tidings: and why? for his heart is fixed and beleeueth in the Lord; And for the more certainty hee doubles vponupon it in the 8. verſe, His heart is ſtabliſhed, therefore hee will not feare, &c. Who is it that the Prophet ſpeakes of here? Of a true Beleeuer, that is, of him that beleeues in the Lord, and reſts himſelfe ſecurely vponupon the Lord for protection: And what is the effect that his Faith ſhall worke in him? ſtrong aſſurance and comfort, it confirmeth and fixeth his heart; And what then? He ſhall not be afraid of euill tidings: Againe in the 8. verſe, His heart is eſtabliſhed; How farre? Euen to the ſeeing of his deſire vponupon his enemies, to the ſubduing and triumphing ouer, and the ſetting of his feet on the neckes of them. See it alſo in the practiſe of the faithfull, how they propound and hearten themſelues againſt all dangers that may befall them. It is the practiſe of all the faithfull as well as of Paul, and ſome other. It was the practiſe of the whole Church, Pſal. 46.1.2.3. God is our hope and ſtrength, and helpe in troubles, ready to be found. Firſt, the Church there layes downe this holy aſſurance for the ground of their comfort, and this is a ſure ground, that God is our hope and helpe in troubles, &c. and then ſecondly, they propound to themſelues dangers that may befall them, and ſtrange and fearefull ones too; The mooning of the Earth, the falling of the Mountaines into the midſt of the Sea, the raging of the Waters, in the 2. and 3. verſes, ſuch dangers as did not come to paſſe in their times; But if they did, what then? Why then laſtly, they gather to themſelues out of this aſſurance matter of conſolation againſt al theſe dangers, verſe 2, as who ſhould ſay, Let them roare when they will, we will not feare them, becauſe the Lord is our hope, and ſtrength, and helpe in troubles, ready to bee found. So Pſal. 27.1.2.3. it was Dauids practiſe in his particular, the matter of the ſpeech is this; The Lord is Dauids light, and his ſaluation, and the ſtrength of his life: This he beleeues and is well aſſured of, and therefore he feares nothing; and this hee inlargeth, propounding to himſelfe in the 3. verſe, a matter of great feare: What if a whole hoaſt were pitched againſt him? what though warre bee raiſed againſt him? yet he would not be afraid, he would neuer be put to ſuch a feare as to vnſettle his aſſurance in God: Alas, what is Dauid alone to a whole hoaſt of men? Nothing in himſelfe, but in his confidence and aſſurance that he hath in God, they are nothing to him, they ſhall neuer be able to deſtroy him: And if you marke the manner of his ſpeech, he deliuers it by way of inſultation too, The Lord is my light, whom ſhould I feare? as ſetting his aduerſaries at nought, and his heart triumphing in God againſt them all: And that no man ſhould thinke this was a matter peculiar to Dauid by prerogatiue, he makes it the caſe of eueryevery true beleeuer, & calls vponupon them for the ſame practiſe in the 14. verſe, Hope in the Lord, and be ſtrong, and hee ſhall comfort thine heart, &c. As if hee ſhould ſay, It is not my caſe alone, but yours too; get you a ſure faith in God, and ſound aſſurance as I hauehave, and thereby you ſhall bee comforted againſt all dangers, as I am. Thirdly, behold this in the warrant that Gods children hauehave for it; they hauehave good warrant for it, euen from God himſelfe, Iſa. 41.10. Feare not thou, for I am with thee, be not afraid, for I am thy God, I will ſtrengthen thee, and helpe thee, &c. And in the 12. verſe, All their enemies ſhall bee as nothing, and the men that warre againſt them as a thing of nought. The drift of the Prophets ſpeech, is this; The Lord would hauehave his children to take heart to themſelues, and to be feareleſſe of dangers; What muſt they do then? Why, let them get ſound aſſurance in God, and in his power, helpe, and louelove, and then all their oppoſites ſhall be as a thing of nought, they may ſcorne them. And ſo Iſa. 43.1.2. Thus ſaith the Lord, that created thee (oh Iacob) and hee that formed thee (oh Iſrael,) I hauehave redeemed thee, and hauehave called thee by thy name, thou art mine. When thou paſſeſt through the waters I will be with thee, and through the flouds, that they doe not ouerflow thee; when thou walkeſt through the fire thou ſhalt not be burnt, &c. It may bee they ſhall neuer fall into theſe dangers, but it is ſpoken by way of ſuppoſition, as if God ſhould ſay; If thou ſhouldeſt fall into theſe or any other dangers, yet in the aſſurance that God ſaith vntounto vsus, thou art mine, we ſhall ſafely and triumphantly paſſe through the fire, and through the water, and through all dangers that euer can be imagined, & ſo, that we ſhall receiue no dammage by them in regard of our ſpirituall eſtate, and we ſhall hauehave comfort in them in regard of our outward eſtate. And ſo Pſal. 91. from the firſt to the laſt verſe; Who ſo dwells in the ſecret of the moſt high, ſhall abide in the ſhadow of the Almighty, &c. One would thinke at the firſt ſight that this were a repetition of one and the ſame thing; for, what is it to dwell in the ſecret of the moſt high, but to abide in the ſhadow of the Almighty? It ſeemes to bee the ſame, but it is not ſo: The former part of the verſe ſhewes the aſſurance that Gods children hauehave in the louelove of God, they dwell or repoſe themſelues in God; the latter part ſhewes their ſafety and ſecurity that by his aſſurance they attaine vntounto, they abide in the ſhadow of the Almighty, that is, they are ſafe ſheltered vnderunder the ſhadow of the Almighty. And theſe two the Prophet enlargeth in the reſt of the Pſalme: their aſſurance in the 2. verſe, I will ſay vntounto the Lord (oh my hope and my fortreſſe) hee is my God, in him will I truſt; Here is the repoſe of the children of God; but what is their ſafety? it followes in the reſt of the Pſalme, ſafety againſt ordinary dangers, The noiſome peſtilence, the flying arrowes, &c. in the 3.5. and 6. verſes. Againſt ſuppoſed dangers, verſe 7. A thouſand ſhall fall as thy ſide, and ten thouſand at thy right hand, but it ſhall not come neere thee; And againſt likely dangers in the verſes following. And in the 13. verſe, hee ſtretcheth out the ſafety of Gods children euen to inſultation, Thou ſhalt walke vponupon the Lyon and the Aſpe, the young Lyon and the Dragon ſhalt thou treade vnderunder foote. Seeing then that this Doctrine agrees ſo fitly with the ſtate, practiſe, and warrant of the faithfull, then it muſt needs be an vndoubted truth, that let vsus propound to our ſelues whatſoeuer dangers may befall vsus, yet our holy and true aſſurance of Gods louelove to vsus in Chriſt Ieſus, is able to comfort and ſupport our hearts againſt them all, euen to an holy inſultation and triumphing ouer them.
Reaſon 1 The Reaſons how it comes to paſſe that this true and holy aſſurance of the louelove of God in Chriſt Ieſus, doth ſo fortifie the hearts of Gods children againſt all dangers; I ſay the reaſons thereof are many. Firſt this holy aſſurance tells vsus that God is on our ſide, and then what, or who, can be againſt vsus? It is our Apoſtles owne reaſon, Rom. 8.31. If God be on our ſide, who can be againſt vsus, that is, to doe vsus harme? God doth not turne out his children ſingle to the battell to ſhift for themſelues, but he goes forth with vsus himſelfe, and helpes vsus, and comforts vsus, and ſtrengthens vsus, and incourageth vsus, and teacheth vsus, and maketh vsus to fight, and fights himſelfe for vsus, and gets the victory for vsus, and this our faith aſſures vsus of, and this comforts the hearts of Gods children, and makes them confident againſt all dangers. In the 2. Kings 6.15, 16, 17. when the Prophet Eliſha his ſeruant ſaw the great hoaſt that compaſſed the City, he was much terrified, and cries out▪ Alas Maſter, how ſhall wee doe? The Prophet anſweres him, Feare not, they that be with vsus are more then they that be with them. This is like our caſe, when Gods children looke about them, and ſee a whole hoaſt of afflictions, dangers, perſecutions, and temptations compaſſe▪ them about on eueryevery ſide, they cry out in their weakeneſſe, Alas! what ſhall wee doe? Our Faith that anſwers; Feare not, there be more with vsus then there is againſt vsus. Is not God more then all the world? God is with vsus, and this aſſures and comforts our hearts. How ſweetly doth Dauid caſt himſelfe vponupon God in his greateſt dangers? Pſal. 23.4. Though I walke through the valley of the ſhadow of death, I will feare none euill: why? for thou art with me, thy Rod and thy Staffe they comfort me. God is not only with him, but he is with him to comfort him, & therfore he will not feare.
Reaſon 2 Secondly, this holy aſſurance tells vsus, that God loues vsus in Chriſt, and what ſhall hurt Gods darlings? Thoſe whom God loues are as tender to him as the Apple of his eye, Zach. 2.8. now we know that the Apple of a mans eye is moſt tender to him, hee will ſee that that take no harme; and ſo are they to God: and therefore whatſoeuer goeth to wracke, they ſhall hauehave no harme, the bare perſwaſion of Gods louelove to vsus is comfort enough to eſtabliſh vsus in any trouble; but faith doth not only perſwade vsus that God loues vsus, but perſwades vsus further, that becauſe he loues vsus, therefore hee will keepe vsus, and ſaue vsus. And this fills our hearts with comfort and confidence in all dangers, for can God louelove vsus, and yet giuegive vsus ouer as a prey vntounto his and our enemies? No, it is not poſſible.
Reaſon 3 Thirdly, our holy aſſurance tells and warrants vsus that our ſinnes are forgiuen vsus, and therefore all ſhall be well with vsus: If euer any thing do vsus a miſchiefe, it is our ſinnes will doe it; all the euills in the world cannot hurt vsus, except our ſinnes hurt vsus: Nothing can ſeparate vsus from the louelove of God in Chriſt; yea, but our ſinnes ſeparate betwixt vsus and our God, Iſaiah. 59.2. but the beleeuing heart hath aſſurance, that all his ſinnes are freely and fully forgiuen him by the mercies of GOD in IESVS CHRIST, and ſo our faith concludes, that therefore they cannot ſeparate vsus, and ſo that nothing can ſeparate vsus from God. I ſay not, but that though our ſinnes bee forgiuen vsus, yet ſtill wee are lyable to dangers and troubles of all ſorts, to grieue vsus, torment vsus, and to take vsus away; but this I ſay, that no affliction can hurt vsus, as ſin can hurt vsus, that is, to condemnation, they cannot put vsus out of the fauour of God, they ſhall neuer be able to ſeperate vsus from the ſtate of grace here, nor glory hereafter: and this is fulneſſe of comfort to the ſpirituall man, that can well reliſh it; wee hauehave no further priuiledge (from the warrant of the word) by the charter of our freedome in Chriſt, but this, that our afflictions ſhall neuer hurt vsus, in regard of our ſpirituall eſtate, they ſhall neuer impeach our ſpirituall ſafety, ſo long as our ſinnes are forgiuen; for our ſinnes are the poiſon and venome of all our afflictions; when God ſhootes the Arrowes of his iudgements againſt vsus, dipt in the venome of our ſinnes, they are deadly Arrowes, they will poyſon vsus, to our euerlaſting deſtruction: But when they are dipt in the death and blood of Ieſus Chriſt, whereby our ſinnes are forgiuen and taken away, then though his Arrowes doe wound vsus, it is a good wound, a comfortable wound, and ſuch as he will heale himſelfe with his own hand; ſo that they cannot hurt vsus but comfort vsus: And if we be taken away by ſuch an Arrow, God takes vsus to himſelfe, and that is beſt of all.
Fourthly, our faith tels vsus, That all things ſhall Reaſon 4 worke together for our good, Rom. 8.28. How ſhall I know this but by faith? A true Beleeuer ſees his enemies, prophane, wicked, and carnall men, buſie to doe him hurt, deuiſing and plotting how to worke ſome miſchiefe againſt him; he ſits downe and ſmiles at the folly of the wicked, and ſaith, Alas poore men, little doe they thinke that they take all this paines to effect my greateſt good, to doe me good by this affliction: ſometimes our dangers are ſo great, and our afflictions are ſo bitter, that we thinke it impoſſible that euer any good ſhould come out of ſo great euils; but our faith ſtands vp and layes the power of God, and the promiſe of God together, and ſaith, God is able to helpe me, for hee hath power enough, and he is willing to helpe me, for ſo he hath promiſed; and therefore he will in the end turne all my afflictions to my good; and ſo wee reſt ſecure whatſoeuer comes.
Reaſon 5 Laſtly, we put on the ſpirituall armour by faith, Eph. 6.10. to the 17. we hauehave all the parts of this ſpirituall armour, and that makes him that is ſpiritually minded to be conſecrated wholy to the ſeruice of God, and hauing on this armour, nothing can hurt vsus.
Vſe 1 The Vſes are theſe; firſt, this ſhewes the reaſon why the righteous are ſo bold and ſo confident in all their proiects and courſes, as Salomon ſpeakes, Pro. 28.1 The righteous are bold as a Lyon: The reaſon is in the Doctrine, his faith aſſures his heart that he belongs to God, and perſwades him of Gods louelove, fauour, protection, and ſaluation: And that is the reaſon that the Prophet Iſa. 28.16. ſaith, He that beleeues makes not haſte; he that hath found aſſurance of Gods louelove in Chriſt, makes not haſte, is not diſquieted or diſtempered, nor carried out of his Spirit, by any euill or danger whatſoeuer▪ but reſts vponupon the might and power of God, and neuer flyes out for the matter, but abides it with much boldneſſe, and keepes himſelfe within his Spirits, and reſts ſoundly and ſweetly on God for his deliuerence. It is admirable to conſider what wonderfull courage, conſtancy and comfort Gods children ſtand out withall in great afflictions and diſtreſſes, and meerely vponupon this aſſurance, how boldly hauehave they bearded thoſe Tyrants that hauehave inſulted ouer them? how hauehave they runne to the fire? embraced the Croſſe? deſpiſed the ſhame? ſcorned all paine that hath beene inflicted on them, loſt all? and meerely vponupon the ſtrength of this aſſurance, Hebr. 11.35. The Apoſtle ſaith, that they would not accept deliuerance, becauſe they were ſure to obtaine a better reſurrection: In Dan. 3.16.17. the three children were queſtioned before the King, hee tels them if they would not fall downe and worſhip the Image that he had ſet vp, they ſhould be caſt into the hot fiery furnace: What doe they anſwere? They were poore captiues, yet ſee how they bearded the Tyrant: Oh King, we are not carefull to anſwere thee in this matter; ſee how they ſleight him; our God is able to deliuer vsus, and hee will deliuer vsus, doe thou what thou canſt: If not (marke how bold they are) yet bee it knowne to thee oh King, that we will not worſhip thy God, &c. What is the ground of their reſolution and courage? It is this, That God whom they ſerue, is able to deliuer them, & he will deliuer them. And ſo Luther, when he was ſent for by his enemies, was diſſwaded not to goe; yes ſaith hee, if there were ſo many Diuels there, as there are Tyles vponupon their houſes, yet I would not feare them, grounding himſelfe vponupon the aſſurance of Gods protection. There is no true courage to be found, but in true beleeuers; there may be counterfeit and carnall courage in hypocrites; neither is there any true courage in beleeuers, but as they are made partakers in ſome meaſure of this holy aſſurance of the louelove of God to them in Chriſt: this will appeare when it comes to the tryall, for then the boiſterous hypocrite will faile, when the feeble true beleeuer will ſtand faſt.
Vſe 2 And ſecondly this ſhewes the Reaſon, why the wicked are ſo fearefull that they flye when none purſues them, Pro. 28.1. and that they call for the mountaines to fall vponupon them, to hide them from the preſence of God, Reu. 6.16.17. Why? the Reaſon is becauſe their harts are deſtitute of this holy aſſurance, and therefore they wanting this comfortable perſwaſion and aſſurance of the louelove of God to warme their hearts, therefore they are ſo cold at the heart, and therefore they are ready to runne into Rockes and holes to hide themſelues: Some wicked men before trouble comes, ſet a good face on it, & thinke highly of themſelues, & ſay they hauehave as good a faith in God as any of them all; but when it comes, & that they ſee they cannot put it off by ſports and ſtarting holes, as they did before, then their hearts faile them, and then they grow to fearefull and deſperate outrages. Oh Beloued, a man that truely feare God, needes feare nothing elſe; EueryEvery true beleeuer hath this true feare of God, and that makes him feareleſſe of any thing elſe: an vnbeleeuer hath none of this feare of God; and therefore hee hath iuſt cauſe to feare all things elſe: And it is the iuſt iudgement of God to giuegive them ouer to theſe baſe and ſlauiſh feares of all things elſe, becauſe they regard not the true feare of God. It is true that the ſtrongeſt beleeuer hath his feares, but they are naturall, and are ſubdued by the Spirit of God, and the power of faith in him; But the wicked are neuer endued with the Spirit of God to worke faith in their hearts, and therefore they are ſlaues to the moſt ſlauiſh feares.
The third Vſe teacheth vsus what wrong men doe to themſelues, in that they doe not labour for this holy aſſurance: They depriue themſelues of the greateſt comfort that they can poſſibly hauehave in life or in death. This therefore is for reproofe of many Profeſſors, that will pretend to hauehave faith, but they care not for this aſſurance of faith; if God giuegive it, well and good, if not, they will not labour for it, they thinke they hauehave faith enough to ſaue their owne ſoules. There are diuers cauſes of this ſinne,Seauen cauſes why men labour not for aſſurance. that men will not labour for this aſſurance of faith; Firſt, ſome account it altogether needleſſe, & therefore they looke not after it: Will not ordinary aſſurance, ſay they, ſerue the turne? Is it needleſſe? This is ſtrange; Can any man be too ſure of his owne ſaluation? Can we be more ſure then needs of eternall life? It cannot be. Vſually ſuch perſons as theſe, either liuing or dying finde the want of it, and rue it, to their great diſcomfort; I hauehave ſeene the woefull experience of that which I ſpeake, and I hauehave obſerued the righteous Iudgement of God vponupon them: Time will come when we ſhall hauehave more neede of it then we are aware.
Secondly, others pretend modeſty, they ſay they dare not be ſo bold as to determine reſolutely vponupon their ſaluation: It is Gods ſecret, and they may not ſearch into it. I anſwere: It is a ſecret indeed, but yet ſuch a ſecret as God reueales ordinarily to the humble, and to his familiars. God will ſay to his ſoule, I am thy ſaluation, and therefore this is a ſimple, and a ſinfull modeſty, not to be ſo bold as to ſeeke and accept that that God offers vsus and bids vsus ſeeke and take, and which if we ſeeke, we are ſure to find; and therefore this is a curſed modeſty, to ſay, what ſhall I be ſo bold as to ſearch into this? This is ſomewhat like the vnprofitable ſeruant, that hid his talent and ſaid he was afraid to vſe it, Matth, 25.24.25. But ſee what followes; This wicked and ſloathfull ſeruant muſt be caſt into vtter darkeneſſe, where ſhall bee weeping and gnaſhing of teeth, verſe 26. to 30.
Thirdly, others are lazy and lumpiſh, and ſluggiſh, and louelove their owne eaſe, and therfore they will not quicken themſelues to get this aſſurance: What doſt thou louelove thine owne outward eaſe, more then the greateſt inward comfort of thy ſoule? A grieuous ſinne that a mans owne eaſe ſhould keepe him from heauen; Heauen was neuer made for any ſuch ſluggards to be receiued into it: And therefore if thou doeſt not quicken vp thy ſelfe, and doe thy beſt endeauour to looke, and to labour for this aſſurance, thou ſhalt be caſt into Hell: We ſee (as before) what became of that ſloathfull ſeruant that would not imploy his Talent, Matth 25.26 30. Caſt ye that vnprofitable ſeruant into vtter darkeneſſe, &c.
Fourthly, others pretend that they hauehave no time, at leaſt not time enough to get it; It is a long time in getting, ſay they, and you will not deny but that ordinarily, it is gotten by long practiſe; God ſometimes giues it extraordinarily at an inſtant, but ordinarily it is a long time in getting, and wee hauehave no time to labour for it. I would aske them that thus pretend want of time: why God did giuegive them all their time; Did he not doe it of purpoſe, that thou mightſt learne to know him, and to beleeue in him, and to obey him, and to get aſſurance of his louelove and fauour in Chriſt? And haſt thou time for all things elſe, and not for this? Haſt thou time to eate and to drinke, and to doe other worldly buſineſſes, yea to learne Religion too, ſo farre as thou doſt affect it; and yet haſt thou no time to acquaint thy ſelfe with the promiſes of God, that thou maiſt get this aſſurance? This thou doeſt not affect nor deſire, and therefore thou haſt no time to get it; If thou hadſt a deſire to get it, and if thou didſt know the comfort of it, thou wouldſt ſerue thy ſelfe vponupon all times and ſeaſons, both Sabboth day and weeke dayes, and vponupon all exerciſes, not onelyonly ſpirituall, but euen eueryevery buſineſſe thou takeſt in hand, to helpe thee forward to get this aſſurance of ſaluation.
Fiftly, others ſay, it is impoſſible, or at leaſt very difficult to begotten, they will not trouble themſelues about it. I anſwere, it is not impoſſible to be had, Iob: and Dauid, and Paul, and others had it: If it be impoſſible with men, yet it is not impoſſible with God, and it is the worke of God, and not of man; I grant it is hard and difficult to be got, but ſo are all ſpirituall and heauenly things; neuer thinke to come to heauen but through many difficulties; Oh poore ſoule! if thou didſt know the admirable comfort and ſweetneſſe that this aſſurance will bring vntounto thy ſoule both here and for euer, thou wouldeſt endure and paſſe, by all difficulties to attaine it.
Sixtly. Others they cheriſh and fauour in themſelues ſome knowne ſinne, and if they doe, let them take this for a rule, they ſhal neuer get this aſſurance: the leaſt knowne ſinne cheriſhed and fauoured in a man, and aſſurance of ſaluation, can neuer ſtand together, no more then fire and water, and therefore either leaue thy ſinne, or els thou muſt leaue the aſſurance of thy ſaluation. This many hauehave proued true by experience, & therfore they, like the Gadarens, had rather leaue Chriſt, then looſe their ſwine; ſo theſe had rather deſperately looſe the Aſſurance of their ſaluation, then leaue their filthy ſinnes; and ſo they preferre their ſwyniſh ſinne before the ſweeteſt comfort of the ſoule: A fearefull practiſe.
Seauenthly. Others compare their faith with the faith of the ordinary ſort of profeſſors: They ſay they ſee not ſuch ſtrong aſſurance in them, and therefore they lift not to be ſingular, they will ſtay in that they hauehave: But firſt tell mee, how doeſt thou know that others hauehave not ſuch a ſtrong aſſurance? they may hauehave it for ought thou knoweſt; and therefore to thee this is a falſe ground. But ſecondly, ſay they hauehave it not, ſay that the world be deſtitute of it; this is no excuſe to thee, ſeeing God will hauehave thee to hauehave it, thou muſt not liue by mens examples, but by Gods lawes. Thirdly, if thou wilt needs follow the example of men in this; follow the example not of the worſt, but of the beſt, as Abraham, Iob, Dauid, Paul, &c. follow theſe, for theſe hath God of purpoſe propounded, and ſet downe in Scripture as patterns for vsus to imitate, euen in this grace of aſſurance: And know, that ſeeing all the ancient Fathers had it, and it was their greateſt grace, therefore it is a ſhame for vsus that we hauehave it not in ſome meaſure. All theſe and ſuch like, are but gulls and deluſions of Sathan to depriue men of their greateſt comfort in life and death, and of the ſtrongeſt proppe of the kingdome of grace. Let vsus therefore examine our ſelues, and ſee whether eueryevery one of vsus be not guilty of all or ſome of theſe; and if wee be, no maruell then if wee hauehave ſo little aſſurance.
Laſtly,Motiues to moue vsus to looke that our aſſurance be true & ſound. ſeeing this aſſurance is of ſuch excellent Vſe 4 vſe; then let vsus labour to ſee that the aſſurance wee hauehave be true and ſound, and to preſſe vsus hereunto, conſider theſe things: Firſt, that thy aſſurance muſt beare a great burthen; it muſt beare all thy afflictions in life, and in death, therefore ſee it be true and ſound. If the principalls of a houſe be not ſound timber, the houſe muſt fall. Thou art ſure to be ſifted and tryed to the vttermoſt, either liuing, or dying, therefore ſee that thy aſſurance, that muſt beare theſe trialls, be ſound and good A man that hath good euidences for his Land, dare bide tryall of his Title againſt all enemies; but if they be counterfeit, hee dare not bide the triall. And ſo, if our aſſurance be ſound and good, we dare bide the triall of all afflictions; if not, we will neuer ſtand to the triall.
Secondly, conſider Sathans pollicy, when he cannot draw vsus away from ſeeking ſound aſſurance, then he will put a tricke vponupon vsus, & he will labour to make vsus beleeue wee hauehave it, when indeed wee hauehave it not: And therefore let vsus ſee that it be true and ſound, and let vsus take heed wee miſtake not the Diuels aſſurance for Gods; a ſhamefull miſtake. Yea, but how ſhall I know that my aſſurance is ſound and true, or no?4. Wayes how a man may know whether his aſſurance be true and ſound. I anſwer, thou ſhalt deſcerne it clearely by theſe foure obſeruations: Firſt, by the cauſe of our aſſurance: Secondly, by the Riſe of it: Thirdly, by the nature of it: And fourthly, by the fruit of it.
Firſt, by the cauſe of our aſſurance, how it was wrought in thee; Was it wrought by the word and by the ſpirit? Hath God made thee well acquainted with his promiſes reuealed in his word, that hee will neuer faile thee, nor forſake thee? Doeſt thou finde the ſpirit of God to incline thine heart to remember them, and to beleeue them, to reſt vponupon them, and to apply them to thine owne heart as the vndoubted truth of God; and that heauen and earth ſhall faile, but not one tittle of them ſhall faile? Doeſt thou find that thou haſt thy part in them, and that they do belong to thee being in Chriſt, as well as to any beleeuer? If it be ſo with thee, then thy aſſurance is ſound and good, elſe it is not ſound, except it ariſe from this cauſe; for Gods word is the word of truth, his ſpirit is the ſpirit of truth, and they teach and worke no lye, but looke whatſoeuer grace they teach and worke, the ſame is a true grace without exception: therefore if thy aſſurance ariſe from theſe, it is ſound and good, Pſal. 119.49. Remember thy promiſe made to thy ſeruant, wherein thou haſt cauſed me to truſt. When the Lord acquaints vsus with his word and promiſes, and cauſeth vsus by his ſpirit to put our truſt in them, this is a ſound and true aſſurance that ſhall ſtand in remembrance before God for euer: The contrary, counterfeit aſſurance and vaine preſumption, is fetcht and doth ariſe from other cauſes, as maintenance, welfare in outward things, ſelfe-louelove, Sathans flattery, ſoothings vp of men, and ſuch like; but this is preſumption, and neuer comes from the word and ſpirit. An hypocrite may ſay he doth apply the promiſes of God to himſelfe, and that his aſſurance ariſeth from thence, and may hauehave ſome places of Scripture running in his head ſometimes tending to that effect; yet indeed he miſ-vnderſtands the word, and miſ-applyes the promiſes, and they are not ſeconded by Gods ſpirit in their hearts, cauſing them to put their truſt in the promiſes.
Secondly, looke into the Riſe of our aſſurance, and what is that? It is when our aſſurance is gotten and doth ariſe vponupon and after hearty and vnfained repentance for ſinne, and vponupon hearty praier to God: oh, when a poore ſinnefull ſoule findes that hee is ouerladen with ſinne, and hath the ſence of the burthen thereof in his heart, and goes to God, and humbles himſelfe for it throughly before the Lord, with ſighes and groanes vnſpeakeable, and hath bedewed himſelfe with the teares of a troubled head, and a broken heart, and hath pleaded effectually the pardon of all his ſinnes in the death of Chriſt, and the grace of reformation by his ſpirit, then is that ſoule in a fit caſe to receiue this aſſurance. And vſually in this caſe God ſtirres vp the heart to begge this aſſurance, and in this caſe vſually God giues it, Pſal. 51.1.2.3.8.12. Dauid pleads hard for the forgiueneſſe of his ſinnes, for iuſtification, and ſanctification; and he addes this petition more, Reſtore to me the ioy of thy ſaluation, ſtabliſh mee with thy free ſpirit; and vponupon this petition God gaue it him: Counterfeit aſſurance, and vaine preſumption hath no ſuch riſe; but it ariſeth from a benummed conſcience, and from a dead ſpirit. I neuer doubted (ſay ſome) but hauehave good aſſurance of Gods louelove in Chriſt, and all ſhall goe well with mee: True, becauſe thou haſt a dead conſcience, and art paſt feeling, and art not ſenſible of thy danger, as a dead man feeles no hurt, becauſe he is dead, and ſo it is with thy dead and benummed conſcience.
Thirdly, we may know whether our aſſurance be ſound & good from the nature of it: True aſſurance is humble and lowly, and ſtands not vponupon its owne ſtrength, but it ſtands vponupon the ſtrength, power, and goodneſſe of God; They came about me like Bees (ſaith the Prophet) Pſal. 118.11.12. but in the name of the Lord I ſhall deſtroy them: Dauid neuer makes mention of his owne ſtrength, but of Gods. Goliah was confident in himſelfe, but hee had a ſhamefull fall; Dauid was confident in God, and had a glorious victory. Let vsus therefore humble our ſelues in the conſideration of our owne weakeneſſe, and let vsus reſt vponupon the ſtrength of God in Chriſt, and that is true aſſurance.
Laſtly, let vsus looke vponupon the fruit of our aſſurance: Is it ioyned with a godly life? The ſame ſpirit that is the ſpirit of adoption, to aſſure vsus of our ſaluation, is alſo the ſpirit of ſanctification to renew vsus, and to make vsus liue a godly life; and none can hauehave this aſſurance but he that leads a godly life, 1. Iohn 3.3. He that hath this hope in him purgeth himſelfe. If therefore thou ſayeſt thou haſt this aſſurance, and art not purged from thy ſinnes, thou art a lyer: When we ſinne, eſpecially againſt conſcience, our aſſurance much decayes, as fire when water is caſt vponupon it: But if thou beeſt purged from thy ſinne, it will make thee more ſure, 2 Pet. 1.9, 10. Hee that hath not theſe things, &c. hath forgotten that hee was purged from his olde ſinnes; but he that doth theſe things, he that endeauours to leade a godly life, and to ſtand it out to death, he ſhall neuer fall.
FINIS.