The Sum of Sacred Divinity, Book 2 · Chapter 9 (2 of 3)
To come to the other notes, whereby wee may aſſure our owne ſoules, and giuegive good teſtimonie vntounto other, that we are of the number of thoſe which are ſanctified through Chriſt: Next vntounto Prayer, is the qLuke 21. 9.patient bearing of afflictions. Our Sauiour calleth it, The rMat. 16. 24.taking In your patience poſſeſſe your ſoules, Col. 1. 11. That yee may bee ſtrengthened vntounto all patience and long ſufferance with ioy.vp of our Croſſe, which being ſo hard a Leſſon to take out, and ſHeb. 10. 36.Patience a thing that wee hauehave ſpeciall need of, the Scripture vſeth many Arguments to perſwade vsus thereunto: Taken from the cauſes of affliction, both principall in GOD; and ſecondarie in our ſelues, from the end, from the effects, and laſtly, from the things that doe accompanie and are adioyned to it.If any man will come after mee, let him denie himſelfe, and take vp his Croſſe and follow me.
For firſt, the conſideration of this, that God is the Authour of all iudgements, hath a ſingular vſe for the quieting of our mindes in the ſtormes and tempeſts of afflictions: for whether the ſame come immediately from God, without the hand of man, wee are to remember him that ſaid, tPſal. 39. 10.I am dumbe, I opened not my mouth, becauſe thou haſt done it. Or if hee plague and ſcourge by men, we are taught not to bee impatient, nor to rage againſt the meanes, but to looke vp vntounto God, as the chiefe working cauſe. This made the holy man of God to ſay, IEHOVAH uIohn 1. 21.gaue and IEHOVAH hath taken; bleſſed be the Name of IEHOVAH. And Dauid, when rayling Shimei threw ſtones at him, and curſed him to his face, Let x2. Sam. 16. 11him alone: for IEHOVAH hath commanded him to curſe DAVID. How could Ioſeph hauehave borne with patience the malice of his Brethren, throwing him out of his fathers houſe, and ſelling him into a ſtrange Countrie; had not this perſwaſion preuayled with him, that it was the Lord that did it? It yGen. 45. 8.is not ye that ſold me into Egypt, but God that ſent me hither.
Secondly, God hath from euerlaſting purpoſed and decreed vsus to this end, to glorifie his Name, by ſuffering of afflictions: For zRom. 8. 29.whom hee hath fore-knowne, them hee hath alſo predeſtinate, to bee (this way) conformed to the Image of his Sonne. And therefore being his will and purpoſe, the Lord forbid that any man ſhould be found ſo hardie, as to oppoſe againſt it: for Gods Counſels are alwayes beſt. Whereupon the a1. Theſſ. 3. 3, 4Apoſtle ſaith, Let no man bee mooued with theſe afflictions: for your ſelues know, that hereunto we are appointed.
Thirdly, Not onelyonly they come from God, according to his euerlaſting purpoſe, but the ſame is in his louelove and fauour towards vsus: For bPro. 3. 12.whom the Lord loueth, hee chaſteneth, euen as a father doth the ſonne in whom hee taketh pleaſure: or as the Apoſtle to the Hebrewes hath it, rendring the ſence, not incumbring the wordes, And hee cHeb. 12. 6.ſcourgeth eueryevery ſonne, whom he doth imbrace.
Fourthly, Affliction, as dIob 5. 6.Eliphaz telleth IOB, commeth not out of the dust, neither doth tribulation ſpring from the Earth, but man is borne vntounto trouble, as the little ſparkes do flye vpward: that is, it commeth not by chance or fortune, neither are we to lay the fault vponupon any other, but to impute vntounto our ſelues the iuſt deſert of our offences, that eLeu. 26. 23, 24becauſe we walke raſhly with God, therefore hee alſo walketh raſhly with vsus; and therefore to fMicah. 7. 9.beare the indignation of IEHOVAH, becauſe we hauehave ſinned againſt him. As alſo the Prophet teacheth, Why gLament. 3. 39 40, 41, 42.ſhould a liuing perſon keepe a wruling? a man, when he is chaſtized for the puniſhment of his ſinnes? Rather let vsus ſift our wayes, and ſearch and returne vntounto IEHOVAH, lifting vp our heart We know, that to them that louelove God, all things worke together to good.with both hands to the mightie God of Heauen, ſaying, We hauehave falne away and rebelled: thou pardoneſt not, &c.
Fiftly, The end of them is, for our hRom. 8. 28.good and profit, iHeb. 12. 10.as the Apoſtle ſpeaketh, that we may partake his Holines: and that as kDeut. 8. 16.Moſes ſaith, hee may doe good vntounto vsus in the end: for when l1. Cor. 11. 31.wee are iudged, wee are chaſtized of the Lord, that we ſhould not be condemned with the World.
Sixtly, They worke mHeb. 12. 11.at the leaſt the peaceable fruites of Righteouſneſſe, to thoſe that are exerciſed thereby, Rom. 5. 3, 4. Affliction worketh Patience, and Patience Experience, and Experience Hope, and Hope maketh not aſhamed. PAVL by this Leſſon was taught, not to n1. Cor. 1. 9.trust in himſelfe, but in God that rayſeth vp the dead. And againe, That o2. Cor. 12. 1.I might not be lift vp by the excellencie of Reuelation, there was giuen vntounto me a pricke in the fleſh (ſome exceeding affliction) the meſſenger of Satan to buffet me, that I ſhould not be puffed vp. Yea, Chriſt himſelfe, pHeb. 5. 1.though he were the Sonne, yet he learned, by the things hee ſuffered, Obedience, and was perfited thereby. It is qPſal. 119. 7.good for me, ſaith DAVID, that I was afflicted, that I may learne thy Statutes. And ESAY, rEſay 26. 16.O IEHOVAH, in affliction they viſited thee, they powred out ſubmiſſe Prayers, when thy chaſtizement was vponupon them. So God, to whom our nature is beſt knowne, telleth afore-hand, Heb. 5. 5. In their affliction they will ſeeke mee early. An example whereof is to be ſeene, Pſal. 78. When ſPſal. 78. 34.he ſlew them, then they ſought vntounto him, and returned, and went earely vntounto the mightie God. And notable is that of Ieremie, I hauehave tIer. 31. 18, 19certainly heard EPHRAIM mourning to himſelfe, and ſaying, Thou hast chaſtized mee, that I might bee chaſtized: for I was an vntamed Hayfer▪ Conuert me, that I may be conuerted: for when I ſhall bee conuerted, it ſhall repent me, and after I ſhall be ſhewed my fault, I will clap vponupon the thigh (in ſigne of mourning.) I bluſh and am aſhamed, becauſe I beare the reproch of my youth.
Seuenthly, It is the way that leadeth vntounto Glorie: for if we ſuffer with him, we ſhall alſo be glorified together with him, Rom. 8. 17.
Eighthly, Affliction is a Crowne of Glorie, an excellent and a noble benefit, Philip. 1. 29. To you is this grace freely giuen, not onelyonly to beleeue in Chriſt, but alſo to ſuffer for him, 2. Cor. 12. 7. he boaſteth of it, as of a bountifull gift of God, that I might not be lift vp by the excellency of Reuelations, there was giuen vntounto me a prick in the fleſh.
Ninthly, It is the common lot of all Gods Children: For u2. Tim. 3. 12.whoſoeuer will liue godly in Chriſt Ieſus, ſhall ſuffer perſecution. And what xHeb. 12. 7, 8.ſonne is there (ſaith the Apoſtle to the Hebrewes) whom the Father doth not chaſtize? Therefore if ye be without chaſtizement, whereof all are made partakers, then are ye Baſtards, and not children. Therefore Ioha yReuel. 1. 9.calleth himſelfe, our brother and partner in affliction, and kingdome, and ſuffering for Chriſt Ieſus. And the ſpeech of our Sauiour Chriſt is generall, If any man will follow me, let him take vp his Croſſe, &c. For this cauſe is the Church called his zEſay 21. 10.threſhing, and the Sonne of his Floore. One whom he beateth and threſheth with afflictions, a… the Corne in the Barne is threſhed with the Flaile; and is compared to a aExod 3. 2.Buſh burning in the fire, and to bZach. 1. 8.Mirrh Trees that grow in a bottome, in a place expoſed to wind and weather, and to all ſtormes. A thing moſt neceſſary to be known, and thorowly diſgeſted, for preuenting of thoſe temptations that hauehave alwayes troubled the Saints of God, and held them as it were amazed. Inſomuch as comparing the happineſſe of the wicked, and the drunkenneſſe of their pleaſures, with their owne bitter potions, they, through the infirmitie of the fleſh, call many times in queſtion the prouidence of God, to ſay, How ſhould the mightie God know, or how can there be any knowledge in the moſt High? Behold, theſe are the wicked ones, and they proſper for euer, and multiply riches, but I am ſmitt…n all the day long, and my rebuke is eueryevery Morning: whereby they come almoſt to make a ſcoffe of the generation of GODS Children, as in the ſeuentie three Pſalme the Prophet Dauid ſheweth in his owne perſon, how theſe conflicts doe aſſault them; from which, he profeſſeth there, that hardly he could get out, till he went into the Sanctuarie of GOD, to the holy meetings, and aſſemblies of the Church, where he learned the the end of thoſe men, how the Lord had ſet them in ſlippery places, &c. The whole Pſalme is very notable, and full of many ſweet and heauenly Meditations, which are as the Wine and Apples ſpoken of in the cCant. 2. 5.Canticles, to ſtay and cheere vp the hearts of the faithfull, that they faint not vnderunder this temptation.
Another, an excellent man of God, and a Prophet ſanctified from his Mothers wombe, is bold to diſpute this queſtion with God, Why dIer. 12. 1, 2, 3.the way of the wicked proſpereth? why tranſgreſſours are at reſt? why they be planted, and alſo rooted, continue and bring forth fruit? In whoſe mouth God is nigh, but farre from their reines. At length he ſatisfieth his owne ſoule, by ſhewing firſt (in himſelfe) the ſingular good that aduerſitie bringeth to the godly: For thou, O IEHOVAH, knoweſt me, thou ſeest me; therefore thou tryeſt my minde to cleaue vntounto thee. Afterwards, the end of the proſperitie of the wicked, who are fed and fatted vntounto deſtruction: Thou pulleſt theſe away, as Sheepe vntounto the Butchery, and prepareſt them vntounto the day of ſlaughter. The Booke of Iob ſwarmeth with theſe complaints: and Salomon the wiſe thought it fit to arme men againſt it; If eEccleſ. 5. 7, 8.thou ſee the oppreſſion of the peere, and the wreſting of right, and Iuſtice in place of Iudgement; maruell not at this their will: for the High aboue, the High obſerueth, yea, the moſt High…nes (the eternall Father, Sonne and Holy Spirit) aboue theſe.
Tenthly, We are hereby made like to Chriſt, and conformed to his Image, Rom. 8. 29. Whom he hath foreknowne, them hee hath predeſtinate to bee conformed to the Image of his Sonne. And againe, Ʋerſe 17. If wee ſuffer together with him. Now fCol. 1. 24.doe I fulfill, ſaith PAVL, in my fleſh, the remainders of the ſufferings of Chriſt, who hauing before ſuffered in his owne perſon, as the Head, doth now ſuffer in the daily infirmities of his members; which is it the Apoſtle calleth, To g1. Cor. 4. 10.carrie about vsus alwayes in our bodie, the dying of the Lord Ieſus. And this Argument Peter h1. Pet. 4. 13.ſpecially taketh vp, to perſwade vsus not onelyonly to heare, but to reioyce in afflictions: In as much as ye partake of the afflictions of Chriſt, reioyce, that when his glorie ſhall be reuealed, ye may reioyce and be glad. And the reaſon is great and ſingular: for if, as the Apoſtle ſaith, Heb. 2. 10. to bring many children into Glorie, it was neceſſary to conſecrate the Prince of their ſaluation, through afflictions, whereupon hee is not aſhamed to call vsus Brethren: who is he that would ſticke to goe thorow fire and water with ſuch a Brother, eſpecially when it is to obtayne ſo great a Garland?
Eleuenthly, God is able, and will deliuer vsus, and ſend a gracious iſſue out of all, whereof wee hauehave a promiſe, Pſal. 50. 15. Call vponupon mee in the day of trouble, and I will deliuer thee: ſo ſhalt thou glorifie mee. And 1. Cor. 10. 13. No temptation hath laid hold vponupon you, but that which befalleth vntounto men. Now God is faithfull, and will not ſuffer you to be tryed aboue that you are able, but together with the temptation will make an iſſue, that you may bee able for to beare. For the Church of God, howſoeuer it be in continuall floate, tumbling, and toſſed with contrarie windes, yet can neuer be ſunke, but is like to a iExod. 3. 2.Buſh burning in the fire, but not conſumed: and to the kZach. 1. 8.Mirrh Tree, which, though it grow in a bottome, in a place that lyeth open to all kind of tempeſtuous weather, yet is euer greene and flouriſhing, full of fruit, ſweete and edoriferous: God ſo tempering their afflictions, that euen lEſay 42. 25.then when hee is angry with vsus for our ſinnes, yet hee doth but ſprinkle vponupon vsus a few drops, and letteth out a ſmall quillet of his wrath, that hee might not waſte vsus with the extremitie of the heate (as he doth his mEſay 66. 15.foes) but diſple vsus with the ſhaking of his Rod, to bring vsus home vntounto himſelfe. Whereupon the Apoſtle ſaith, n2. Cor. 4. 8, 9.In all things we are preſſed, but not distreſſed; doubting, but not despayring; perſecuted, but not forſaken in it; caſt downe, but periſh not. This is it which maketh ſo large a difference betweene Gods Children and the vngodly; that whereas a little trouble amazeth the one, that their heart, with o1. Sam. 25, 37Nabal, is as heauie as a ſtone, and readie to dye within them, the other ioyfully vndergoe whatſoeuer affliction; becauſe, come life, come death, come what will elſe, they know it is from God, who is able, and will ſet them free. The Pſalmiſt noteth that diuerſitie, when he ſaith, pPſal. 34. 20, 22Many are the afflictions of the iust, but IEHOVAH deliuereth them out of all; but one affliction killeth the wicked man. Againe, qPſal. 32. 7.Great and many are the ſorrowes of the wicked man: but he that truſteth in IEHOVAH, kindneſſe ſhall compaſſe him about. And Salomon in his Prouerbs, Though rPro. 24. 16.the righteous man fall ſeuen times, yet hee riſeth vp againe: but the wicked at one euill fall down-right. ſEſay 40. 30, 31Children, ſaith the Prophet ESAY, faint and are wearied, and young men fall downe flat: that is, whoſoeuer, either through childiſhneſſe, as Babes, ſeeke not vntounto GOD, or in a iollitie and vaine confidence of their owne ſtrength, as luſtie Youths, care not for him: but they that wait vponupon IEHOVAH, renew their ſtrength, they flye vp with the wing as an Eagle, which in ſwiftneſſe of flying vpwards, paſſeth all other Birds: ſo they ſpeedily get out and paſſe ouer all affliction, truſting in the louelove and fauour of God: They runne, and are not wearied; they goe forward, and doe not faint.
Twelfthly, Chriſt himſelfe is our ſupporter, and miniſtreth ſtrength vntounto vsus, Philip. 4. 13. I am able to doe all things through Chriſt that ſtrengtheneth mee.
Thirteenth, Wee hauehave innumerable Angels that attend to helpe vsus, Pſal. 34. 7, 8. The Angell of IEHOVAH pitcheth his Tents round about them that feare him. 2. Kings 6. 16, 17. Feare not, there be more with vsus then that are with them. Then praying to IEHOVAH, hee opened the eyes of his ſeruant, who looking ſaw, that behold, the Mountaine was full of Horſes and Chariots of fire, that is, of holy Angels round about ELISHA.
Fourteenth, There is no cauſe why wee ſhould …aint vnderunder this burden, ſeeing Prayer miniſtreth abundant comfort to vsus, which comming from Gods Spirit with ſo much the greater vehemencie, ſighes and grones, as the troubles that lye vponupon vsus are more preſſing and weightie, muſt needes bee effectuall for the working of ſome good bleſſing. To which purpoſe, the Apoſtle inforceth this Argument, Rom. 8. 26, 27.
Fifteenth, Howſoeuer it bee, no affliction can debaſe vsus, or make vsus poore: for hauing Chriſt, who is tHeb. 1. 2.Heire of all things, and Lord of Heauen and Earth, wee cannot but bee rich in him. By this Argument the Apoſtle uRom. 8. 31.there mollifieth the bitterneſſe of afflictions: He that hath not ſpared his owne Sonne, but for vsus all hath giuen him vp to death, how ſhall he not together with him giuegive vsus all good things?
I hauehave beene too long in theſe: The reſt of the markes that follow, to ſhut them vp ſhortly, are,
Firſt, Humilitie, Micah 6. 8. He hath ſhewed thee, O man, what is good: and what doth IEHOVAH require of thee, but to doe right, and to louelove kindneſſe, and to walke humbly with thy God?
Secondly, LoueLove of the Brethren: becauſe they are Brethren and Children of the ſame Father, 1. Iohn 3. 14. We know we are paſſed from death to life becauſe we louelove the Brethren. The practice of this one dutie to the members of Chriſt, for Chriſts ſake, caſteth ſuch a ſhining Light in the eyes of God and Man, that our Sauiour, Mat. 25. 35, 36. by it, our Faith, and conſequently the righteous iudgement of God in the ſauing of our Soules, ſhall be made manifeſt to all the World in the latter Day.
Thirdly, To louelove our Enemies, and to forgiue them their offences, Mat. 5. 44, 45. LoueLove your enemies: bleſſe them that curſe you: doe good to them that hate you and pray for them that moleſt you and perſecute you, that you may bee the children of your Father which is in Heauen, &c. Epheſ. 4. 32. Forgiue one another, as God in Christ hath forgiuen you.
Fourthly, Open profeſſion of Chriſt and of the Goſpell, Rom. 10. 10. With the heart men beleeue vntounto righteouſneſſe, and with the mouth confeſſion is made vntounto ſaluatition.
Fiftly, Humble confeſſion of our ſinnes, Prouerbs 25. 13. Hee that confeſſeth his ſinne, and forſaketh it, ſhall obtayne MercieMercy.
Sixtly, The vſing of good meanes to clenſe vsus from them, Pſal. 19. 1…. His ignorance who vnderſtandeth. O cl…nſe me from my ſecret ſinnes.
Seuenthly, Holily & religiouſly to ſanctifie the Sabbath Day: for this binding vsus to the good abearing, from following our owne pleaſures and profits, and the things that are ſo ſweete vntounto the fleſh, cannot rightly bee performed but of thoſe that indeed make a conſcience of their wayes: wherefore the xEſay 58. 13, 14Prophet ſetteth it as a ſpeciall marke vponupon the Childe of God, If thou wilt keepe backe thy foot on the Sabbath, from doing thine owne pleaſure in my holy Day, and ſhalt call the Sabbath, delight, holy to IEHOVAH, glorious, and ſhalt honour it, not to doe thine owne wayes, nor to find out thy pleaſure, nor to ſpeake a word; then ſhalt thou delight thy ſelfe in IEHOVAH, and I will make thee to ride vponupon the high places of the Land, and make thee to eate the Inheritance of thy Father IACOB. So yIer. 17. 14, &cIeremie 17. many ſweet and gracious promiſes are made to thoſe that keepe the Sabbath, and ſharpe andto the end of the Chapter. ſeuere Iudgements threatened to the contrarie. And ſeeing it pleaſeth God, to ſet ſuch a ſpeciall Memento vponupon this Commandement aboue the reſt, Remember thou keepe holy the Sabbath Day: it ſhould teach vsus what a deepe Roote the ſame ought to hauehave in our heart, and how it ſhould affect vsus. Of this that our Sanctification is here imperfect, two things doe follow; a Chriſtian Warfare, and Repentance.
Chriſtian Warfare is a Warre proclaymed of GOD himſelfe, for men to try all their ſtrength and valour in, when hee ſaith, I zGen. 3. 15.will ſet enmity betweene thee and the woman, and betweene thy ſeed, and betweene her ſeed. Meant principally of Chriſt the Seed of the Virgin, but withall comprehending all his members. Therefore heere is a Flag of defiance ſet vp, and a perpetuall and endleſſe Warre denounced, wherein we may take no truce, nor euer be weary of it. Of this it is written in the aReuel. 12. 7.Reuelation, that a great ſigne was ſeene in Heauen, MICHAEL and his Angels (meaning ſpecially the Saints vponupon Earth) fighting with the Deuill and his angels. And to this ſpirituall Combate the Scripture eueryevery-where doth incite vsus, b1. Tim. 1. 18.Fight that good fight. Let cHeb. 12. 1.vsus runne with patience the ſtrife that is ſet before vsus, and ſuch like. Whereupon, the Church of God in this life is called, The militant Church, and all Chriſtians d2. Tim. 2. 3.Souldiers: though principally the ſame be giuen to the Miniſters, whoſe part it is to goe before the people in this ſpirituall Conflict. So PAVL, Phil. 2. 25. maketh mention of EPAPHRODITVS his fellow-Souldier. And ſo doth hee and Timothy call Archippus in the eVerſe 2.Epiſtle to Philemon: being a Phraſe of ſpeech borrowed from the Law, where the Miniſtery of the Prieſts and Leuites is called a Souldierſhip, or fNum. 4. 3. & 8. 24, 25.Warfare.
In this ſpirituall Battaile, I conſider fiue things:
Firſt, The Enemies we are to fight with, Satan and all his brood: the name of Satan comprehending all impure ſpirits, of whom he is the Head, being not onelyonly, our gMat. 13. 39.enemy, that hateth vsus, and h1. Pet. 5. 8.goeth about as a roring Lyon, ſeeking whom hee may deuoure: but withall, our iReuel. 12. 10.accuſer that accuſeth vsus before our God day and night, and the k1. Pet. 5. 8.pleader againſt vsus. This the Apoſtle notably deſcribeth, Epheſ. 6. Put on the whole Armour of God, that ye may be able to ſtand againſt the aſſaults of the Deuill: for we wreſtle not againſt fleſh and bloud, but againſt Principalities, againſt Powers, and againſt the worldly Gouernors, the Princes of the darkneſſe of this World, againſt moſt wicked ſpirits which are in the high places.
Satans brood I call the World and the Fleſh:
By World, meaning,
Firſt, The malignant Church, the companie of the wicked and vngodly, The ſonnes of that naughtie one, as they are termed, Mat. 13. 38. For lIohn 15. 19. and 17. 14.becauſe wee are not of the World, but GOD hath choſen vsus out of the World, therefore doth the World hate vsus, which is the perpetuall ſtate of Gods Church from the beginning, and was figured in mGe. 25. 22, 23Rebecca, a Type of the Church, in whoſe wombe were two Nations deuided that ſtroue and fought together. And our Sauiour doth fore-warne vsus not to looke for better: In nIohn 16. 33.the World yee ſhall hauehave affliction.
Secondly, Whatſoeuer is vnregenerate in the Children of God themſelues, whereby it many times falleth out, that none are greater inſtruments vntounto vsus of offending God then they. By the fleſh, I meane, our naturall corruption, and all the luſts and workes of it: an enemie which we alwayes carrie about vsus, not onelyonly in our boſome, but in our very bowels: So that heere is the battell between the fleſh & the Spirit, wherof the oGal. 5. 17.Apoſtle ſaith, that the fleſh luſteth againſt the Spirit, and the Spirit againſt the fleſh: And theſe, ſaith he, are oppoſite one to another. Rom. 22. 23. It is elegantly deſcribed, I finde therefore this Law for mee, when I would doe well, that euill lyeth readie for me to ſlay and ſeize on mee, as the Lord ſpeaketh of ſinne, Geneſ. 4. 6. For I am delighted in the Law of God as touching the inner man, but I ſee another Law in my members, warring againſt the Law of my mind, & leading me captiue to the law of ſin, that is in my members. p1. Pet. …. 11.PETER in like ſort willeth vsus to abſtaine from fleſhly luſts that war againſt the ſoule. And heereof are the exhortations ſo common in the Scripture, qGal. 5. 16.Walke in the Spirit, and fulfill not the lusts of the fleſh. Wee rRom. 8. 12.are debtors not to the fleſh, to liue after the fleſh, but to the Spirit, to be led by it: Take ſRom. 13. 14.no care of the fleſh to fulfill the luſts thereof. Chriſt t1. Pet. 4. 1.therefore hauing ſuffered for vsus in the fleſh. Put you on alſo the ſame minde, that he which ſuffereth in the fleſh, hath ceaſed from ſinne.
Secondly, In this conflict are to be conſidered the two Generals of theſe Battels.
The Captaine vnderunder whome wee fight, IESVS, the uHeb. 12. 2.Prince and perfiter of our Faith, in xGen. 3. 15.Geneſis pointed out by the ſeed of the woman, to note his Manhood: in the yReuel. 12. 7.Reuelation, by Michael, equall with the mightie God, to ſet forth his God-head: you ſhall find him royally deſcribed, Reuel. 19. 11, 12, 13, 14, 15, 16. The head and generall lifted vp againſt him, is the Dragon, the old Serpent, Satan or the Deuill, as wee heard before.
Thirdly, The weapons of this Warfare, both thoſe which our Aduerſaries the Fleſh, the World, and the Deuill fight withall, and thoſe whereby wee doe reſiſt them.
The weapon of ſinne, or of the fleſh, is Luſt, as it is ſaid, Rom. 7. 8. Sinne taking occaſion by the Law, wrought in me all manner of luſt. Gal. 5. 17. The fleſh lusteth againſt the Spirit.
The weapons of the World, are,
Firſt, Outward Afflictions and Perſecutions, Reproches, Slanders, &c. to draw vsus from Chriſt, Iohn 16. 33. In the World ye ſhall hauehave afflictions.
Secondly, Eaſe, Credit, Pleaſure, Profit, Honour, &c.
Thirdly, Euill Examples.
Satans weapons are outward or inward: Outward,
Firſt▪ The World: for wicked men are the Hel-hounds of Satan, the Champions and Souldiers which hee fights withall, whoſe head and generall hee is, and therefore called the zIohn 14. 30. and 16. 11.prince of this World (which name is giuen to all aEpheſ. 6. 12.vncleane ſpirits) The b2. Cor. 4. 4.god of this World. And the afflictions of the World, as they proceed from him, are called, The c2. Co. 12. 7.buffetings of Satan.
Secondly, The obiects of ſinne to our eyes, our eares, and other ſences, which Satan ſetteth before vsus, to draw vsus to a louelove, and in louelove, to a committing of it, as hee did to our firſt Parents in Paradiſe, and to our dMat. 4.Sauiour Chriſt in the Wilderneſſe, and as hee ceaſeth not continually to doe to vsus.
Inward ones are,
Firſt, His kindling of the fire of our owne concupiſcence, blowing as it were the bellowes, and gathering together matter for it to worke vponupon.
Secondly, Temptations or Illuſions, which he caſteth into hearts, as Venome or Poyſon for to infect vsus.
Our weapons whereby wee doe reſiſt them, what they are, the Apoſtle notably declareth, 2. Cor. 10. 4. not carnall, but mightie and valiant, to the throwing downe of all the ſtrong holds of ſinne. Where, though he ſpeake ſpecially of the Miniſters, yet the like is to bee ſaid (in their degree and place) of all other Chriſtians. Generally, it is the Word of God, as appeareth, 2. Theſſ. 2. 8. Whom God will conſume with the breath of his mouth. But more particularly they may be reduced vntounto two heads, Faith and the fruits of Sanctification that come from it: for ſo e1. Tim. 1. 18.Paul to Timothy, vnderunder theſe two, comprehendeth all, willing him to fight that good Fight, hauing faith and a good conſcience. And 1. Theſſ. 5. 8. Put on the Breſt-plate of Faith, and LoueLove, and for a Helmet, the hope of Saluation. And 1. Cor. 16. 13, 14. Watch, ſtand in the Faith: Let all your things bee done in louelove. In the fReuel. 12. 11.Reuelation, they are reckoned theſe three (which come all vnderunder the other two) Faith in the bloud of the Lambe, as the Shield, the Sword of the Word of God, and confeſſion of Chriſt, vntounto the death. Of Faith the Apoſtle ſpeaketh, 1. Pe. 5. 9. Whom (that is the Deuill) reſiſt ſtedfaſt in Faith. And 1. Iohn 5. 4, 5 This is the victorie that ouercommeth the World, euen your Faith. And this as our chiefe and principall weapon, the Apoſtle biddeth vsus aboue all, to take vntounto vsus, by it hauing Chriſt himſelfe, and his Spirit to bee ours. And therefore being that, gEpheſ. 6. 16.whereby we are able to quench the fiery darts of the Deuill.
The fruits of Sanctification, are all the Chriſtian Vertues and Qualities which the Word of God requireth. The Apoſtle, Epheſ. 6. reckoneth them vp in this order:
Firſt, Truth, or a ſound and ſincere heart wrought by the Goſpell, which is the Word of Truth, as a belt to gird vsus in.
Secondly, Righteouſnes; both Piety and Iuſtice in a Holines towards God, & Innocencie towards our Neighbours, for a Breſt-plate, the habit and perfection wherof being LoueLove h1. Tim. 1. 5.out of Faith vnfained. The Apoſtle therfore 1. Theſſ. 5. 8. calleth it The Breſt-plate of Faith and LoueLove.
Thirdly, Preparation, or readineſſe of minde, which is, as it were, the ſhooing of our feet, to make them light and nimble; and is another gracious effect of the Goſpell of Peace, which bringing the glad tydings of Reconciliation vntounto God, maketh our Conſciences ſecure and at Peace in all our Combats, and ſo giueth vsus a ioyfull paſſage thorow the middeſt of the Millions of enemies which we are to paſſe.
Fourthly, Faith for our Shield, to hold out the Darts of Satan.
Fiftly, Saluation, or the aſſured hope of Saluation (as it is ſaid in i1. Theſſ. 5. 8.another place) that is, of ſafetie and deliuerance reached out vntounto vsus from Ieſus Chriſt, for a Helmet.
Sixtly, and laſtly, The Word of God, or the knowledge of the Scriptures, which are the Spirituall Sword, to cut aſunder all things that oppoſe themſelues vntounto vsus. Thus the Apoſtle ſetteth forth the complete Harneſſe of a Chriſtian Souldier, according to ſuch furniture as then they vſed, vntounto the which he elſe-where addeth certaine other Tackling & Harneſſe, namely, Prayer, Watchfulneſſe, Perſeuerance, Patience, and ſuch like, Epheſ. 6. 18. withall Prayer and Supplication, praying continually in the Spirit, and thereunto watching with all perſeuerance and ſupplication, &c. Heb. 12. 4. With patience let vsus runne the Race that is ſet before vsus. And againe, kHeb. 10. 3, 6.For yee hauehave need of patience, that doing the will of God, ye may receiue the promiſe.
The fourth thing in this Conflict, is the Goale or Maſterie we fight for, to wit, the maintenance and increaſe of Faith and Sanctification, which we ſtriue to vphold, Satan with all his forces for to ſhake, eſpecially, ſtriking at our Holineſſe of life, that ſo he may wound our Faith: Therefore Paul boaſteth of his keeping of the Faith, as of his winning of the Goale, for that ſtanding, we ſhall neuer fall: I hauehave l2. Tim. 4. 7.fought that good fight, I hauehave finiſhed the courſe, I hauehave kept the Faith: from henceforth there is layd vp for me a Crowne of Righteouſneſſe, which God, that righteous Iudge ſhall render vntounto me in that Day. And Chriſt vntounto mLuke 22. 32.PETER, I hauehave prayed for thee, that thy Faith ſhould not faile. PAVL alſo exhorteth the Philippians, nPhil. 1. 27.Wreſtle for the Faith of▪ the Gospell, 1. Tim. 6. 12. Fight the good Fight of Faith, or for the Faith; as Iude oIude verſe 3.exhorteth thoſe to whom he writes, to ſtriue for the Faith once (for all, neuer to be loſt) deliuered to the Saints.
He ſtriketh at our Holineſſe or Sanctification of life, by prouoking to vsus ſin, as occaſion is offered, or our owne diſpoſition doth moſt incline: in regard whereof hee is called, The pMat. 4. 2.Tempter.
For the effecting of it, two ſlights he vſeth;
Firſt, Leſſening of ſinnes which men goe about to commit, to make them ſeeme but light.
Secondly, Bringing men aſleepe with a preſumption of Gods Mercies.
This temptation we are to reſiſt:
Firſt, By a ſerious meditation of the Law of GOD, condemning all ſinne, and teaching vsus what is his good and acceptable will.
Secondly, By conſideration of the Iudgements of God, and of the puniſhment due to ſinne.
Thirdly, By calling to minde the louelove of GOD in Chriſt, and the end of our Redemption, which is, that being deliuered out of the hand of all our foes, we might ſerue him in Holineſſe and Righteouſneſſe all the dayes of our life, Luke 1. 74. 75 Our Faith he doth aſſault, by labouring to bring vsus vntounto deſpayre for our ſins committed.
His ſlights to worke it, are likewiſe two:
Firſt, Aggrauating of our offences, to make them ſeeme vnpardonable.
Secondly, Terrifying the offender with Gods Iudgements; both which wee are to reſiſt by the Meditation of the ſweet promiſes made, without exception vntounto all that repent, and beleeue the Goſpell.
Of theſe temptations, end there will bee none: therefore in them al we muſt take heed we neuer be ſecure; one temptation is to be looked for after another: for our enemie neuer is at reſt, 1 Pe. 5. 8. And ſo we qLuke 5. 13.reade of Chriſt himſelfe, that when the Deuill departed from him, (after he had tempted him all he could) it was but for a while.
The firſt and laſt thing is the iſſue of all this Conflict, that howſoeuer by the violent ſtormes and tempeſts of temptations, our Faith and Holineſſe may before battered and ſhaken, yet neuer it can bee loſt; but like the Cammomill, the more it is trodden downe, the more it riſeth vp: and as a mightie fire, that many pailes of waters are throwne vponupon, or other engines and deuices vſed to ſmother and keepe it downe, at the laſt to burſteth out againe, and flameth more then it did before. Wherefore this muſt make vsus to fight couragiouſly, becauſe wee are aſſured of the victorie: for wee fight not by our owne ſtrength, but in the ſtrength of him who hath ouercome for vsus: And therefore in his laſt farewell, biddeth vsus Be rIohn 16. 33.of good comfort, or take good heart vntounto you, I hauehave ouercome the World.
Wee come now vntounto Repentance, which I make to follow vponupon the former, becauſe of the many falls and foiles that we receiue at the hands of Satan in this our ſpiritual Conflict: out of the which we are to riſe by true Repentance: ſpeaking of Repentance heere, as it commeth from a man renewed, not of the firſt worke of our conuerſion vntounto God: for Repentance in generall comprehendeth the whole ſMarke 1. 4.worke of Sanctification: but there is a ſpeciall Repentance of our eueryevery dayes ſlips and fals, which onelyonly hath place in a man Regenerate: for to him that is come ſo farre, there is no further need of that firſt kind of Repentance, ſeeing it is impoſſible that the Grace of Regeneration once begunne, ſhould at any time be loſt altogether. So I vnderſtand that which is ſpoken, Luke 15. 7. of righteous men that need no Repentance. Yet in truth there is but one Repentance, as there is but one Faith: But that Repentance begunne by Faith, is continued all our life, practiſed and profeſſed day by day more or leſſe, according to the nature of our ſeuerall and particular ſinnes.
This RepentanceThe Papiſts make three parts of Repentance, Confeſſion, Contrition, Satiſfaction. Confeſſion (which they will hauehave to be made in the Prieſts eare, and call Auricular) is vaine, becauſe Firſt, It is impoſſible to make recitall of all our particular faults, which are both infinite, and in a great part vnknowne. Secondly, For priuate conſolation, aſwell the Prieſt is to make Confeſſion to the people, as the people to him. Contrition or ſorrow, and brokenneſſe of heart for our former ſinnes, wee hold, aſwell as they, requiſite to true Repentance. Satisfaction is al…o neceſſary to bee made to ſuch as any way wee hauehave wronged: But to God we are not able to make any, in aſmuch as Firſt, We can giuegive him nothing: for all we can doe, is due vntounto him. Secondly, No good worke of ours is able to ſtand before him, …n … to indure the Touchſtone of his Tryall: And therefore this kinde of ſatisfaction is bla…phemous and derogatorie from the death of Chriſt, who is our onelyonly Sat…ction, Ranſome, and Redemption. therefore, or practice of Repentance, I call, A continuall ſorrow for our ſinnes, and a purpoſe to reſiſt againſt them: for ſorrow & a griefe for ſinne committed, is one ſpeciall part of Repentance, whereof the whole many times doth take the name, 1. Cor. 10. 7. The ſorrow which is according vntounto God, worketh a change of mind vntounto ſaluation, neuer to bee repented of: where both theſe parts, as you ſee, are comprehended.
Six things are to be noted in true Repentance.
Firſt, The notes or ſignes of Repentance: the Apoſtle, 2. Cor. 7. 11. reckoneth theſe ſeuen.
Firſt, Studie, or diligence to rouze our ſelues out of ſleepe and ſecuritie of ſinne.
Secondly, A defence, excuſe or cleering of our ſelues, not by ſtanding in it, as if we had done well, or making leſſe of it, then the qualitie of the offence deſerueth, but asking pardon for our fault, in that we did it not wilfully and with malice, but of frailty and infirmity, and that ſo, as none more then we are offended therewithall. A notable example whereof wee hauehave in that Confeſſion of the Church, Cant. 5. 1. I ſlept, but my heart waked.
Thirdly, Indignation, or an holy anger againſt our ſelues for it.
Fourthly, A feare leſt wee ſhould fall againe into the like.
Fiftly, A longing to bee deliuered from the bodie of ſinne, and to be made perfect.
Sixtly, Zeale to God and to all goodneſſe.
Seuenthly, Reuenge, by taming and chaſtizing the fleſh, and taking as it were our penniworths of it, that we runne not into the like hereafter: And therefore both forbearing lawfull things, that wee may the better abſtayne from vnlawfull, and flying leſſer ſinnes, leſt wee fall into greater, and all thoſe things that hauehave beene the meanes to lead vsus vntounto ſinne before.
The ſecond is the fruit of this Repentance: A reſtoring of vsus vntounto the former good eſtate, from the which, through frailtie wee are falne. So ſaith ELIHV, Iob 33. 25, 26. His fleſh is ſoftened more then in his childhood, he returneth to the dayes of his youth, when hee doth humbly pray to God, he doth accept him ſo, as hee beholdeth his face with reioycing, and he restroreth a man to his Righteouſneſſe. And Dauid, after his great fall, prayeth, tPſal. 51. 14.Reſtore vntounto mee the ioy of thy Saluation.
Thirdly, What ſinnes true Repentance doth free vsus from. All, without exception, how great ſoeuer, and how many ſoeuer the ſame bee, ſecret, knowne, wilfull, or whatſoeuer elſe, except that one ſinne againſt the Holy Ghoſt, which none of the faithfull can fall into, nor can be repented of: for the multitude of our ſinnes is not to be compared with the Infiniteneſſe of GODS Merits, but is infinitely ſurpaſſed and ouercome of it, Eſay 1. 18. If your ſinne were as Scarlet double dyed, they ſhall be as white as Snow: if they were as red as Purple, they ſhall be made like vntounto the Wooll: for my thoughts (ſaith the Lord) Eſay 55. 8, 9. are not as your thoughts, nor my wayes as your wayes (my thoughts and wayes of merciemercy and forgiueneſſe, as your thoughts and wayes of wickedneſſe: they are too baſe and ſhallow to bee compared to them) but as the Heauens are higher then the Earth, ſo (and infinitely more) are my wayes higher then your wayes, and my thoughts aboue your thoughts. DAVID, Pſal. 103. 10, 11 hath the like compariſon: Hee dealeth not with vsus according to our ſinnes, nor requiteth vsus according to our iniquities: but as high as the Heauens are aboue the Earth, doth his kindneſſe preuaile towards them that feare him.
Fourthly, That Repentance is not in our owne power, when wee are once renewed, but it is the ſpeciall worke and Grace of God, to touch our hearts, being falne as it was at the firſt to quicken our ſoules. Therefore it is the Prayer of Ephraim, that is, of the Church of GOD, uIer. 31. 18.Conuert thou me, that I may be conuerted.
And in the xLam 5. 21.Lamentations, Turne thou vsus vntounto thee, O IEHOVAH, and we ſhall be turned. So Cant. 5. 1. it was the voyce of Chriſt that awakened and rayſed vp the Church, when ſhe ſlept in her ſinnes.
Fiftly, That God in his time will rayſe vp all that are his, how long ſoeuer they ſleepe in ſinne, as hee promiſeth in yHoſhea 2. 14Hoſhea, and as wee ſee in Dauid, who lay in his ſinne without Repentance, ſome whole yeere, as it is very like; and that ſeemeth to bee the force of the Argument which the Church vſeth, Ierem. 31. 18. Conuert thou me, that I may be conuerted: for thou art IEHOVAH my God. As if ſhe ſhould ſay, For thou onelyonly art able to doe it, and wilt doe it for thy Couenant ſake.
Howbeit this muſt not make vsus the leſſe to feare ſin, becauſe the Children of God at one time or other repent them of it: No, not onelyonly the vgly face of ſinne, contrarie to the Image of God, who is Holineſſe it ſelfe, and the authour Satan, from whom it commeth, but the fruits and lamentable effects thereof ſhew, how much it is to be deteſted.
Firſt, Wee offend God, and make ſad his holy Spirit, Eſay 63. 10. But they rebelled and grieued his holy Spirit. Epheſ. 4. 30. Grieue not the holy Spirit of God, by the which you are ſealed vntounto the day of Redemption.
Secondly, We grieue and offend his Children. So the Apoſtle z2. Cor. 2. 5.to the Corinths declareth himſelfe and all the Church, to hauehave beene grieued with that fact of the inceſtuous perſon: If any man hauehave grieued, he hath not grieued me, but in part, that I doe not ouer-charge him, you all.
Thirdly, We cauſe his Goſpell to be blaſphemed and euill ſpoken of, Rom. 2. 24. The Name of GOD for your ſakes is blaſphemed amongst the Nations. Hereby is Dauids ſinne made the fouler and more hatefull, 2. Sam. 12. 14. Becauſe in ſo doing, thou haſt cauſed the enemies of IEHOVAH to prouoke and contemne him.
Fourthly, We make other to ſtumble and fall: whereof we know what our Sauiour ſaith, Mat. 18. 6. Whoſoeuer offendeth one of theſe little ones that beleeue in me, it were better for him that a Milſtone were hanged about his necke, and he drowned in the bottome of the Sea.
Fiftly, Wee wound our owne ſoules with the conſcience of our ſinnes, and the terror of Gods Iudgements: As Dauid confeſſeth of himſelfe, aPſal. 51. 10.Make mee to heare ioy and gladneſſe, that the bones which thou haſt broken may reioyce.
Sixtly, We bereaue our ſelues of the ſweet comforts we hauehave felt, and that are to be had in him; as it followeth in that Pſalme, bPſal. 51. 14.Reſtore vntounto me the ioy of thy ſaluation, and with thy free Spirit vphold me.
Seuenthly, Wee bring manifold troubles and afflictions vponupon our perſons, vponupon our Wiues, Children, Families, and thoſe that belong vntounto vsus, whereof if there were no more, that one example of Dauid may bee a ſufficient witneſſe, and ſerue in ſtead of many: c2. Sam. 12. 10, 11.The Sword ſhall neuer depart from thy houſe for euer. I will rayſe vp againſt thee euill out of thine owne houſe: And I will take thy Wiues before thine eyes, and giuegive them to thy fellow, who ſhall lye with them before this Sunne.
To conclude, it muſt coſt many bitter cryes and pittifull lamentations, many a ſalt teare, deepe ſighes, ſobs, and grones, great deiection of minde, and abaſing of ones ſelfe, long exerciſe in the Schoole of Affliction, much ſtrife and ſtruggling, and many a plucke and wreſtle (like true Iſraelites) with God himſelfe, our owne conſcience, and the feares and terrours of Hell, before we can come to obtayne a bleſſing at his hand, to be aſſured we are reconciled to him.
And yet for all that, wee are not free from falling any more after we be once riſen: for eueryevery day we fall, yea, oftentimes a day, and therefore hauehave need of a continuall and eueryevery day Repentance.
The greater queſtion is, whether wee may fall againe into the ſame ſinne, whereof truely we hauehave repented, eſpecially if it be a groſſe and hainous ſinne? I anſwere, The beſt man in the World hath no priuiledge this way, but that as hee may lye long in his ſinne, ſo hee may fall againe into it: and as hee may fall once, ſo may hee fall twice, and ſo may hee fall oftener, and how oft the word (for ought I know) ſetteth not any ſtint; neither are the Mercies of God, nor Merits of Chriſt to bee reſtrayned to ſo narrow bounds, but that where ſinne aboundeth, there grace doth more abound. Howbeit, he that ſhall ſo doe, ſpoyleth himſelfe of much comfort, and greatly ſhaketh the aſſurance of Faith, which eueryevery Chriſtian ought to labour for; ſeeing a continuall relapſe into one and the ſame offence, is a fearefull argument of a man forſaken and giuen vp of God; yet all comfort is not wholy to be denyed to ſuch a one: for
Firſt, d2. Cor. 8. 12.If there be a willing mind, eueryevery one is accepted for that grace he hath, not for that which he hath not.
Secondly, e2. Cor. 12. 9, 10The power of GOD is perfected in our weakneſſe.
The ſixt and laſt thing touching Repentance, is the meanes to ſpurre vsus forwards to this duty, which is twofold. One, on the behalfe of God; the other, of our ſelues. On the behalfe of GOD, by the power of his Spirit, by the Miniſterie of his Word, by chaſtizements and afflictions, by bleſſings and outward benefits, as he promiſeth in fHoſh. 2. 14, 15, 16.HOSHEA, Therefore, behold, I will perſwade her by my Spirit, after I hauehave brought her into the Wilderneſſe (and tamed her by afflictions) and will ſpeake vntounto her heart, there is the word mouing: And will giuegive vntounto her Ʋineyards, &c. that ſhe may ſing as in the dayes of her youth, and what time ſhee came out of the Land of Egypt. And in that Day, ſaith hee, thou ſhalt call me, My good man, &c. that is, then ſhalt thou take mee for thy Husband, and ſerue and worſhip me.
On our behalfe, for the better quickening of vsus vntounto this dutie, we are not onelyonly carefully, and with a good conſcience, to vſe all the holy meanes ordayned of God for the conuerting of our ſoules, Prayer, Meditation of the Word, and other godly and profitable exerciſes, but eſpecially, ſometimes wee are to take vp the exerciſe of a true faſt commanded in the Word of God: for our hMat. 17. 21.Sauiour telleth vsus, that there are ſome kinde of Deuils, whom Prayer only will not caſt out, vnleſſe it hauehave Faſting ioyned with it.
Faſting is an vtter abſtinence for a time, not from fleſh onelyonly, but from all the delights, and commodities of this life, ſo farre as neceſſitie and comelineſſe will permit. Whereupon it is called, A iIoel 2. 15. foreignday of reſtraint.
That we may know to faſt as we ought, it ſhall bee fit to reduce to ſome heads, what is neceſſarie to a true faſt.
All may be comprehended in theſe foure:
The firſt head is of the things wee are commanded to abſtayne from:
As firſt, all kinde ofPopiſh Faſt, which permitteth al kind of meate at Dinner, fleſh onelyonly excepted; and at Supper to fill ones ſelfe with bread and drinke; and both at Dinner and Supper with Wine and all kinde of Dainties, Spicebread, Fruit, Marmal…t, and Sucker, &c. Meates and Drinkes, which the very word of kforeign. Iohn 3. 8.faſting doth import: And therefore in the Faſt of Niniue, they are forbidden as much as to lIonas 3. 7.taſte any thing.
Secondly, The benefit of ordinary ſleepe; Ioel 1. 13. Goe lodge in Sackcloth: extending this exerciſe at the leaſt to ſome part of the night: whereupon mMarke 13. 32watching is alſo added as a Companion to this exerciſe.
Thirdly, All brauerie and coſtlineſſe of attyre, contenting our ſelues with a common kind of apparell, or rather vnderunder that which is common and ordinarie, Exodus 33. 5. IEHOVAH ſaid vntounto MOSES, Say vntounto the Children of Iſrael, Thou art a ſtiffe-necked people, &c. Put therefore thine Ornaments and Iewels from vponupon thee, that I may know what to doe with thee. Thus did the holy Fathers in times paſt clothe themſelues with Sackcloth and Aſhes; which Faſhion Kings themſelues in their Faſts ſcorned not to take vp, as wee reade of the King of Niniue, Ionas 3. 7. Who roſe out of his Throne, put away his Robe from him, and couered himſelfe with Sackcloth, and ſate in Aſhes. And the like did wicked Ahab, 1. Kings 21. 27.
Fourthly, Cheerfulneſſe and outward ioy and pleaſure. In which reſpect, the exerciſe which the nMar. 2. 20. Luke 5. 35.other Euangeliſts ca…l Faſting, oMat. 9. 15.Matthew calleth Mourning, Can the children of the Bride-chamber mourne, as long as the Bride-groome is with them? And Ioel calleth it weeping. Let the Priests weepe betweene the Porch and the Altar.
So it is ſaid, Iudges 20. 26. that all the Iſraelites came to Bethel, and there wept and faſted. And 1. Sam. 7. 6. in the Faſt at Miſpa, that they drew out of the fountaine of their heart teares, as it were, buckets of waters, which they powred forth before IEHOVAH.
Fiftly, All gate and geſture that may carrie any ſhew of loftineſſe with it. So did AHAB p1. King. 21. 27clothe himſelfe in Sackcloth, and went ſoftly.
Sixtly, The lawfull vſe of Marriage, 1. Cor. 7. 5. Depriue not one another, but by conſent for a time, that yee may hauehave leiſure for Faſting and Prayer: yea, though it be betweene the Bride-groome and the Bride, which of all other are leaſt to be reſtrayned, Ioel 2. 16. Let the Bride-groome goe out of his chamber, and the Bride out of her Bed-chamber.
The ſecond head, isThe Popiſh Faſt, which was iudged ſufficient, if they onelyonly abſtayned from meate, without any regard of inward godlineſſe. the end and true vſe of Faſting, whereunto all the former bodily exerciſes tend. This is double, according as they are both laid forth, Ezra 8. 21 Then I proclaymed a Faſt at the Riuer of Ahaua, that wee might afflict our ſoules before our GOD, and ſeeke of him a right way for vsus, our little ones, and our ſubſtance.
Firſt, Is the humbling and caſting of ourThe Phariſaicall Faſt of the Papiſts, which is ſo far from humbling them, that contrariwiſe it maketh them ſwell with a proud opinion of meriting thereby. ſelues downe before the high Maieſtie of Almightie God, both in ſorrow for our ſins, and in a ſolemne confeſſion of the ſame, and of the iuſt puniſhments, and threatenings of the Law that belong vntounto vsus for them. Therefore the Lord inſtituting this Faſt, telleth the people, qLeuit. 16. 31. and Leuit. 23. 27, 29, 32. Num. 29. 7.They ſhall humble their ſoules that day.
Secondly, A rayſing of our ſelues vp by the ſweet and gracious promiſes of the Goſpell, with aſſurance, that together with the forgiueneſſe of our ſinnes, wee ſhall obtayne the things wee ſue for, ſo farre as it is for Gods Glorie, and our good: whereupon it is called, A Day of Atonement, and hath moſt excellent promiſes made vntounto it, Ioel 2. 13, 14. Rent your hearts, and not your garments, and returne vntounto IEHOVAH your God. Who knoweth whether he will returne, and repent him, and leaue a bleſſing behind him? And againe, rIoel 2. 10, 20.Now is IEHOVAH alreadie zealous for his Land, and vſeth clemencie towards his people. And IEHOVAH anſwered and ſaid to his people, Behold, I will ſend you wheate, &c. And this, the ſweet experience of all the Faſts of Gods Children doth from time to time confirme: The end of whoſe Faſting was alwayes ſIudges 20. 23. Ezra 19. 6. Eſter 14. 16. 2. Chr…n. 20. 3. Dan. 9. 20.Feaſting; and of their mourning, exceeding great reioying.
The third head, is the time of Faſting,The Popiſh Faſt, which appointeth ſet times, Fridayes, and ſuch like, howſoeuer the time fal out proſperous or aduerſe. which generally is the time of heauineſſe and affliction, as the Prophet ſaith, Eſay 22. 12. In that Day, when the enemie beſieged thee (being a Day of waſting, and trampling, and confuſion, as he ſaid before, Verſe 5.) the Lord IEHOVAH of Hoſts called to weeping, and mourning, and to baldneſſe, and to girding with Sackcloth. But as it cannot be limited to any certaine ſet dayes, ſo neither can it bee circumſcribed within any ſtint of time, being to hold longer or ſhorter, as the hand and wrath of God doth more or leſſe lye vponupon vsus: the leaſt time that may be, is a whole day. VnderUnder the Law, from euening to euening, as the Commandement is giuen, Leuit. 23. 32. and the Children of God hauehave tIudges …0. 26. and elſe-where.alwayes practized. With vsus Chriſtians (whoſe Sabbaths begin otherwiſe) from morning to morning, vponupon occaſion of great calamities eyther preſſing or approching. It is ſometimes three dayes together, as in Queene uEſter 4. 16.Hesters time. And that of xActs 9. 9.Paul, vponupon his firſt Conuerſion. Daniel for his owne priuate humiliation, ſtretcheth it further, Daniel 10. 3, 4. In thoſe dayes I DANIEL gaue my ſelfe to mourning three weekes of dayes, pleaſant bread I did not eate, neither did fleſh or wine come within my mouth, &c.
The laſt thing is,Poperie, that (ordayning many both wicked and vnneceſſary holy-dayes) razeth out of their Kalender this one, and beſide, the Sabbath, the onelyonly holy Day ordayned of the Lord. That this time (whatſoeuer) hath the nature of a Sabbath, and therfore is called a yLeuit. 16. 31. & Leuit. 23. 32.Sabbath, and a Day of reſt: wherein wee are expreſly zLeuit. 16. 29. & 23. 28, 30, 31forbidden all kind of worke, and are called to the duties of Pietie, and of the Seruice of God; whence it is called, aIoel 2. 12.The ſanctifying of a Faſt, Ioel 2. 12. hauing alwayes extraordinarieThe Popiſh Faſt, which hath no more extraordinary Prayer vponupon that Day then vponupon any other. exerciſe of Prayer ioyned with it, Mat. 17. 21 This kind of Deuils goeth not out, but by Prayer and Faſting, 1. Cor. 7. 5. that ye may be at leiſure for Fasting and Prayer. And ſo you ſhall ſee in bIudges 20. 26. Ezra 9. 5. Nehem. 1. 4. Dan. 9. 3. 2. Chro. 20. 4, 5, 6all the Feaſts recorded in the Booke of God. And if the Faſt be publike of a whole Church, Citie, or Kingdome, then it hath alſo the preaching of the Word, and all other holy exerciſes. So the Prophet cIoel 2. 15, 16IOEL willeth them to gather the People, and to proclaime an Aſſembly. And Leuit. 23. 27. a Law is made, that on the Faſt day there ſhould be an holy Conuocation.
To returne now from whence wee are digreſſed: Aare not onelyonly pleaſing vntounto God, through his forgiuenes of the ſinne: queſtion of great moment doth heere offer it ſelfe: If ſinne be mingled with all our Actions, how can they pleaſe God, or how can we looke for a reward for them? which d1. Tim. 4. 8.Paul aſſureth vsus of, telling vsus that Godlineſſe is profitable to all things, and that it hath the promiſes both of this life, and of the life to come.
The anſwere is: They are pleaſing and acceptable vntounto God, by his forgiuing of the ſinne that cleaneth to them, couering and hiding that which is ours, & looking vponupon his own worke within vsus. So eReuel. 8. 3. 4.Chriſt being the Angell that ſtands before the Altar, hauing a Golden Cenſer, is ſaid to hauehave much Odours giuen vntounto him, which he offereth, with the Prayers of all the Saints, vponupon the Golden Altar which is before the Throne: Inſomuch as the ſmoke of the Odours, with the Prayers of the Saints, goe vp before God out of the Angels hand: that is, by the vertue of his Prayer and Interceſſion, all the works and Prayers of Gods Children are made acceptable vntounto him, and as a ſweete ſmelling ſauour before him: So the fMal. 3. 4.Prophet doth fore-tell, when the Angell of the Couenant ſhall once come, the Oblation of Iuda and Ieruſalem ſhall be ſweet vntounto IEHOVAH. And gRom. 12. 1.Paul doth exhort vsus to preſent our bodies a liuing Sacrifice, holy, acceptable vntounto God: h1. Pet. 2. 5.PETER in like ſort, to offer vp ſpirituall Sacrifices acceptable vntounto GOD, through IESVS CHRIST.
Touching the reward, it is true indeed, in many placesbut hauehave beſide, of Gods free Goodnes looking vponupon them in the perfection of his Sonne, ſpeciall promiſes of reward made vntounto them▪ both in this life and in the life to come. of the Scripture, large and ample promiſes are made vntounto our workes, as Mat. 10. 42. Whoſoeuer ſhall giuegive to one of theſe little ones a cup of cold water, onelyonly in the name of a Diſciple, ſhall not loſe his reward, Epheſ. 6. 8. What good ſoeuer eueryevery man doth, that he ſhall receiue of the Lord, Heb. 6. 10. God is not vniuſt, to forget your workes and the labour of louelove which yee ſhewed towards his Name, miniſtring to the Saints, &c. But the reward they hauehave, is not for themſelues, or of their owne deſert, ſince there is nothing abſolutely good and worthy of reward, that commeth from vsus, and everlaſting life, with all the parts of it, is the free gift of God in Ieſus Chriſt, Rom. 6. 23. but becauſe they proceed from Faith, that is, by the promiſe of Grace, not by the promiſe of the Law.
Good works thereforeThe Popiſh doctrine, that we are iuſtified by the workes which Chriſt worketh in vsus by his Spirit So ioyning workes together with Chriſt in the matter of Iuſtification, and their doctrime of Merits: reaching that the good works of ſuch as are in the ſtate of Grace, doe ex condign…, (that is, of a ſufficient worthineſſe and deſert that is in them) merit eternall life. auaile no whit to the purchaſing or meriting of our Saluation, neither in the whole, nor in part.
Firſt, Becauſe the beſt of all our workes in this life is ſtayned with ſome pollution, and therefore not able to ſtand before God, whoſe exact Iuſtice cannot abide the leaſt defect.
Secondly, The Apoſtle ſaith expreſly, Rom. 3. 20. By the workes of the Law none can be iuſtified. Where, by the workes of the Law, hee meaneth not workes done by our owne ſtrength, without Faith and the Grace of God (as Papiſts abſurdly teach:) for whatſoever is not of Faith, is ſinne, Rom. 14. 23. And therefore a queſtion too vnworthy for the Apoſtle to diſpute, whether or no, works meerly ſinfull, without any manner of Goodneſſe in them, may iuſtifie in the ſight of God; neither can the Law bee done in any meaſure at all, by our owne ſtrength; for the wiſdome of the fleſh, or of the naturall and vnregenerate man, deſtitute of Gods Spirit, is enmitie vntounto God, and neither is, nor can be ſubiect to the Law of God, as the Apoſtle ſaith, Rom. 8. 7. and thereof ſetteth himſelfe in the former Chapter for an example, that albeit in his minde, or part regenerate, hee ſerued the Law of God, yet in his fleſh, or part not regenerate, he ſerued the law of ſinne, Rom. 7. 22. Wherefore the very drift of the Apoſtle appeareth to be, to exclude all workes from iuſtifying, euen thoſe that are done by regenerate men in ſome meaſure, according to the rule and direction of the Law. For which purpoſe hee doth in this Argument apply the doctrine to the beſt and moſt righteous Iewes, that liued vnderunder the Law, Rom. 3. 19. Whatſoeuer the Law ſaith, it ſpeaketh to thoſe that are within the Law. And Gal. 5. 4. 5. not onelyonly to the Galatians that beleeued, but to himſelfe as one of that number, who not by the works of the Law, but by Faith waited for the hope, or hoped-for reward of Righteouſneſſe. Which he teacheth cleerly, Phil. 3. 9. That I might be found in him, (Chriſt) that is, not hauing mine owne Righteouſneſſe, that which is by the Law, but that which is through the Faith of Christ, the Righteouſneſſe which is of God through Faith.
This further appeareth by iIer. 23. 6.Ieremie, calling Chriſt, IEHOVAH our Righteouſneſſe. Therefore Saluation commeth not by our owne. And when the k1. Cor. 1. 30.Apoſtle ſaith, that Chriſt is made vntounto vsus of God, both Righteouſnes & Sanctification, if the Popiſh doctrine of being iuſtified by the workes which Chriſt worketh in vsus by his Spirit, were true: it ſhould follow, that Iuſtice and Sanctification, which the Apoſtle diſtinguiſheth, ſhould bee one. But that to the lRom. 1. 17.Romanes, In the Goſpell the Righteouſneſſe of God is reuealed from Faith to Faith, as it is written, The righteous by Faith ſhall liue, is notable to this purpoſe.
Firſt, In that the Apoſtle calleth it, The Righteouſneſſe of God which is by Faith: for ſeeing Faith apprehendeth not the workes contayned in the Law, but Chriſt alone; it muſt needes follow, that Chriſt, whome Faith apprehendeth, is our Iuſtice, and not the workes of the Law wrought by the Spirit of Chriſt, which is not the ſubiect of Faith. And thereupon the Apoſtle teacheth, Gal. 3. 12. The Law is not of Faith, but the man that doth theſe things, ſhall liue by them.
Secondly, When hee ſaith, that this Righteouſneſſe is reuealed from Faith to Faith, he declareth, that wee are iuſtified by Faith, not onelyonly at the time when wee firſt beleeue, but that our whole and continuall Iuſtification is by Faith: otherwiſe hee ſhould not hauehave ſaid, From Faith to Faith, but, From Faith to Workes. And if Chriſt were not our Righteouſneſſe himſelfe, but obtayned onelyonly power for vsus, that wee might hauehave Righteouſneſſe in our ſelues, then hee ſhould not be our Sauiour, but an inſtrument of our Saluation.
As for that which Iames ſaith, that mIam. 2. 21, 25ABRAHAM was iuſtified by workes, and ſo of Rahab: weighing the circumſtances of the Text, I ſuppoſe, hee vnderſtandeth by Workes, a liuely and a working Faith: for Iames oppoſeth not the Workes of the Law to a true Faith, as Paul doth, but Workes, that is to ſay, an effectuall liuely Faith, that ſheweth his life and vigor by the fruits, to a dead and fruitleſſe Faith, which is no Faith, but a ſhaddow and carcaſe of Faith: So the ſemblance of difference betweene the two Apoſtles may bee conceiued to be, not in the word Iuſtifying, which with them both goeth, for that … is, to be made righteous in the ſight and iudgement of God: but in the terme of Workes, Paul taking them literally, Iames by a Metonymie, for Faith that bringeth them forth: aſcribing that to the effect which he intendeth proper to the cauſe, from whence of neceſſitie and vnſeparably it commeth. And this to bee his meaning, may be gathered by nVerſe 17, 20.many paſſages, but eſpecially, Verſe 23. where that which he had ſaid oVerſe 11.immediately before, Was not ABRAHAM iustified by workes? he explaineth to be as much as, ABRAHAM beleeued God, and it was imputed to him for Righteouſneſſe. But albeit good workes doe not iuſti…e, is there therefore no need to doe good Workes? O▪ yes, very great, for many and thoſe moſt waightie cauſes.
Firſt, God is hereby glorified, as our Sauiour teacheth vsus: pIohn 15. ….Herein is my Father glorified, that yee bring forth much fruit. qMat. 5. 16.Let your Light ſo ſhine before men, that they may ſee your good Workes, and glorifie your Father which is in Heauen.
Secondly, Wee gather from hence aſſurance that wee are the Children of God, and they ſerue as Teſtimonies and Pledges both to our ſelues and others, that wee belong to him: for which cauſe our Sauiour ſheweth, how in that great Day of his moſt glorious Comming, all fleſh ſhall be iudged, not by their Faith or vnbeliefe, but by their Workes, as ſure Arguments to approue to all the World, the righteous Sentence of God; eſpecially to our ſelues, they ſeale vp Gods Election, and make it ſure to vsus: for whoſoeuer findeth not that hee hath in ſome meaſure the Spirit of Sanctification, the Grace of Addoption and Iuſtification hath not yet laid hold vponupon him. Hither tend thoſe exhortations, ſo common in the Scripture, r2 Pet. 1. 10.Make your Calling and Election firme by your Workes, &c. True it is (as ſ2. Tim. 2. 19.the Apoſtle ſaith) that there is a double Seale; one reſting in God himſelfe, which is firme and ſure and neuer can be ſhaken, but the other reſteth in vsus, who are by good Workes to ſet that Seale vponupon our Soules and Conſciences, The foundation of God remayneth firme, hauing this Seale; God knoweth who are his. And, Let euerie one that nameth the Name of CHRIST, depart from iniquitie.
Thirdly, Good Workes in thoſe that profeſſe Chriſt, ſtop the mouth of the Aduerſarie, who otherwiſe is readie to ſlander the Goſpell, and to ſpeake euill of it, as of a doctrine of libertie. So ſaith t1. Pet. 2. 15.PETER, For ſo is the will of God, that doing well, you might ſtop the mouth of the ignorance of fooliſhmen, as free, and not hauing libertie as a couer of naughtineſſe.
Fourthly, By this meanes wee giuegive a good Example vntounto other, and winne many to the profeſſion of the Goſpell. Whereupon the ſame u1. Pet. 3. 12.Apoſtle exhorteth Wiues ſo to behaue themſelues, that by the beholding of their chaſte and modeſt carriage, their Husbands that beleeue not the Word, may, without the Word bee gayned vntounto Chriſt.
Fiftly, God is pleaſed, and hath promiſed, of his free MercieMercy and Goodneſſe, to beſtow a reward vponupon them: which ought to quicken vsus to this dutie, 1. Cor. 3. 8. EueryEvery one ſhall receiue his owne reward, according to his owne labour, 2. Iohn, Ʋerſe 8. Take heed to your ſelues, that we loſe not the good things we hauehave wrought, but that we may receiue a full reward.
And thus farre touching our Sanctification; in thisHereafter wee ſhall hauehave an Angellike perfection. life weake and imperfect, which in Heauen ſhall be fully and wholy perfected, and we, when receiued vp vntounto Chriſt, ſhall bee made xEpheſ. 5. 27.glorious, without ſpot or wrinkle, or any ſuch thing, and yMat. 22. 30.like to the holy Angels. This abſolute perfection and Angellicall puritie, free from the leaſt ſpot of ſinne whatſoeuer, is a thing that muſt neceſſarily be attayned vntounto.
Firſt, Becauſe elſe we ſhould not hauehave, by the MercieMercy of God in Chriſt, as good and holy an eſtate, as we had by our firſt Creation, and loſt by our owne ſinnes in Adam.
Secondly, So long as man is imperfectly holy, hee can neuer bee perfectly happie, by inioying the preſence of God, before whom no ſinfull thing can come.
Now this I mean, that in this eſtate we ſhalbe perfectly righteous, not onelyonly by Chriſts obedience imputed vntounto vsus, & made ours, but by a righteouſnes alſo inherēt in our ſelues: for in the life to come, the Elect ſhalbee reſtored to that perfect inherent Holineſſe wherein Adam was created, but in a more excellent meaſure, euen in the full height and top of all perfection; and great reaſon there is why we ſhall then ſo much excell.
Firſt, Becauſe the faculties of our ſoule and bodie ſhal then bee made ſpirituall, and glorified in an excellent manner, as wee ſhewed before, whereby to bee more quicke and readie for the performance of eueryevery good and holy dutie then Adam was.
Secondly, In reſpect of the place where wee ſhall be; in Heauen, where z1. Cor. 13. 12.wee ſhall ſee God face to face, and hauehave familiar conuerſation in his preſence.
This Celeſtiall Holineſſe is all one with that which we hauehave in this World, euen as our bodies and ſoules are the ſame, but differing in the excellent meaſure of it.
That which followeth of this Angellicall perfection, is,
Firſt, That there ſhall bee no more ſtrife nor warfare againſt ſinne; Satan himſelfe and all our ſpirituall foes being trodden vnderunder our feete, and the Goale wee now ſtriue for, gotten and wonne: whereupon the Church of God in Heauen is called, The Church Triumphant; for aReuel. 14. 13.they ceaſe from their labours.
Secondly, That there is no more Repentance, no more ſorrow and griefe for ſinne, bReuel. 21. 4, 5neither paine, nor crying, nor labour: for all teares ſhall bee wiped from their eyes.
After the Doctrine of Sanctification, order requirethRedemption, whereby to ſpeake of Redemption. A double Redemption or (to ſpeake more properly) Redemption in a double ſence we find ſpoken of in the Scripture. One, the paying of the price, by the ſheading of Chriſts Bloud, to free vsus from the ſeruitude of ſinne and death: which the Apoſtle toucheth, Epheſ. 1. 7. and Coloſſ. 1. 14. and is the ranſome or matter of our Redemption. The other, a fruit and effect of the former, which, in that place to the Epheſians, cEpheſ. 1. 14.is alſo mentioned, when by him wee are ſet free indeed. And that is the Redemption meant, 1. Cor. 1. 30. in the purting away of euill, and the beſtowing offreeing vsus from the curſe (himſelfe be comming a curſe for vsus) all good. Wherfore two parts here offer themſelues. One is, the remoouing of our curſed eſtate, ſetting vsus free from Death, Hell, and Condemnation, and from the Curſe of the Law, by his Death and Sufferings: for by death hee hath aboliſhed him that hath the power of death, that is, the Deuill, and ſet them free, who through feare of death, were all their life long ſubiect vntounto bondage, ſaith the Apoſtle to the dHeb. 2. 14.Hebrewes. And Gal. 3. 8. Chriſt hath redeemed vsus from the Curſe of the Law being made a Curſe for vsus, as it is written, Curſed is eueryevery one that hangeth vponupon the Tree.
The other is, the making of vsus bleſſed by the participationhee maketh vsus bleſſed, by the participation of his Bleſſedneſſe. of his Bleſſedneſſe. A reward that followeth our Iuſtification through Chriſt. So wee are plainly taught, G…l. 3. 8. The Scripture fore-ſeeing that by Faith God would iustifie the Nations, publiſhed the glad tidings before vntounto ABRAHAM, that in thee (that is, in thy Seed, Chriſt Ieſus) ſhall all Nations be bleſſed: for being approoued of God as righteous in Chriſt, conſequently in him wee are to hauehave a reward. Reuel. 16. 6. They ſhall walke with mee in Whites: for they are worthy.
The diſtinct degrees of Bleſſedneſſe come now to beOur Bleſſedneſſe, in the eſtate we now are in, ſtandeth conſidered: for truly may the Children of God be ſaid, euen in this life bleſſed; meaning it in part, as a ſtep and ſtayre to climbe vp vntounto full and perfect Happineſſe. And thereof came thoſe Phraſes, eIohn 6. 47.He that beleeueth in me: (or as it is in another place) fIohn 3. 36.Hee that beleeueth in the Sonne, hath euerlaſting life, and commeth not vntounto iudgement, but is paſſed from death to life. g1. Iohn 5. 12.Hee that hath the Sonne, hath life. h1. Iohn 3. 14.Wee know that wee are (alreadie) paſſed from death to life, becauſe we louelove the Brethren. That is the reaſon why the iRom. 8. 29.Apoſtle ſpeaketh in the preſent, or time paſt, not in the future, when he ſaith, Whom he hath iuſtified, them he hath alſo glorified.
The particularities of this degree of Happineſſe, beſide our Vnion with Chriſt, and through him, with God, whereof wee hauehave ſpoken alreadie, are theſe that follow:
Firſt, The louelove of God kHeb. 12. 6.anew, that now he vouchſafethFirſt, in the LoueLove of God anew. to call vsus friends: As we reade of ABRAHAM, that he was called the friend of God, Iames 2. 33.
Whereof follow three excellent conſequences:
Firſt, His generall goodneſſe in the gouernment of the World, doth after a more ſpeciall and louing manner extend vntounto the faithfull, and that three manner of wayes:
Firſt, In an extraordinary bountie and goodneſſe: In which ſence the l1. Tim. 4. 10.Apoſtle calleth him the Sauer and Preſeruer of all men, but especially of the faithfull. And mPſal. 68. 20.Dauid ſaith, The God of our Saluation lodeth vsus with benefits day by day.
Secondly, In a moſt fatherly prouidence ouer his Church and choſen people, of whome hee letteth not ſo much as nPſal. 34. 20.one bone to bee broken, keepeth them in all their wayes, that they ſhould not oPſal. 91. 22.daſh their foote againſt a ſtone. Nay, the pLuke 12. 7.very haires of their head are all numbred. And qZach. 2▪ 8.he that but toucheth them, toucheth the apple of his eye. Whereupon wee are r1. Pet. 5. 7.willed to caſt our care vponupon God: for hee careth for vsus. A Doctrine full of moſt ſweet comfort, the vſe whereof is large, and reacheth very farre, all our life is ſubiect to an infinite heape of euils, whether we looke vpwards or downe vntounto our feet. A thouſand dangers compaſſe vsus about, at home and abroad, riſing vp and lying downe, walking and ſitting ſtil. On eueryevery ſide of vsus, how many things there be that threaten dāger, yea, to the verie taking away of life? In the middeſt of theſe, how were it poſſible for a man to bee quiet, if hee did not reſt aſſured, that God had a ſpeciall care of him? which when once his heart conceiueth, by and by all feare and perplexitie flyeth from him; and caſting all his care on God, Hee ſaith boldly, ſPſal. 27. 3.Though an Armie pitch againſt me, my heart ſhall not bee afraid. Though Warre riſe vp againſt mee, in that will I hauehave truſt. tPſal. 3. 6, 7.I will not feare for tenne thouſand of people that hauehave ſet their Tents round about mee, but will lye downe and ſleepe, and wake againe: for IEHOVAH holds mee vp. uPſal. 118. 6, 7 Heb. 13. 6.IEHOVAH is with mee, and my helper: I will not bee afraid what man can doe vntounto mee. And therefore alſo, hee taketh as made vntounto himſelfe thoſe golden promiſes, mentioned in the Pſalme, xPſal. 91. 3, 4, 5, 6, 7.He ſhall deliuer thee from the ſnare of the hunter, from the plaguie pestilence: with his feathers ſhall he couer thee, when thou betakest thy ſelfe vnderunder his wing, a ſhield and buckler his truth ſhall bee. Thou ſhalt not bee afraid of the feare by night, of the Arrow that flyeth in the day, of the Peſtilence that walketh in a miſt, of the Murraine that waſteth at noone day: a thouſand falling at thy ſide, and ten thouſand at thy right hand, it ſhall not come neere to thee. In a word, no open, nor ſecret, outward, nor inward, bodily, nor ſpirituall euill, no not at any time, ſhall bee able to preuaile againſt thee.
Thirdly, In all kindneſſe and merciemercy comforting them in their diſtreſſes, as hee hath promiſed, To yEſay 25. 8.wipe away all teares from their eyes. And againe, zEſay 49. 15.Though a Mother forget her childe, yet will I not forget thee. Sorrow, ſaith aPſal. 30. 6.DAVID, may come in the night, but in the morning is ſinging. And in the Prophet ESAY, bEſay 54. 7, 8.For a little time I hauehave left thee, but with euerlaſting Mercies will I gather thee: with a little wrath did I hide my face from thee for a moment, but with euerlasting kindneſſe will I hauehave merciemercy vponupon thee.
The ſecond conſequence is, that all things turne vntountowhereby all things, our good: We know, ſaith the cRom. 8. 28.Apoſtle to the Romanes, that to them that louelove God, all things worke together to good. In which reſpect he ſaith in d1. Cor. 3. 21, 22another place, All things are yours, whether life, or death, or things preſent, or things to come, &c.
To declare this more particularly:
Firſt, The calamities and troubles of this life, are notnot the calamities onelyonly and troubles of this life, now any puniſhment of ſin vntounto vsus, which is all borne in Chriſt; but fatherly chaſtizements for our amendment; whereunto that ſentence of the Apoſtle, Rom. 8. 28. more ſpecially driueth. And this is the Couenant and promiſe of God, Pſal. 89. 31, 32, 33, 34. If his ſonnes forſake my Law, and walke not in my Statutes, &c. I will viſit their tranſgreſſions with the Rod, and their inquitie with ſtripes: but my kindneſſe I will not put from him, nor falſific my faith.
Secondly, Death it ſelfe hath loſt his ſting, and theand alſo death it ſelfe, Graue his victorie. Being no more fearefull and terrible, but the gate of hope, and a ſweet & pleaſant paſſage vntounto life and immortalitie: In ſo much as knowing the nature of it to be changed from a puniſhment of ſinne, which properly it is vntounto a good and happie thing, wee come now to deſire it, and to wiſh for it: Phil. 1. 23. I deſire to bee diſſolued, and to bee with Chriſt. Wherefore, 1. Cor. 3. 22. death is ſaid to be ours, and to ſerue for our good. And to the eHeb. 2. 14, 15Hebrewes, that Chriſt by his death doth ſet vsus free from all feare of death. Hence ariſeth the f1. Cor. 15. 55.Apoſtles holy triumphing ouer it, O Death, where is thy ſting? O Graue, where is thy victorie?