The Triumph of a True Christian Described, Commentary on verse · Verse 31

The Triumph of a True Christian Described · Commentary on verse · Verse 31

p. 728VERSE 31.

What ſhall we then ſay to theſe things? If God be on our ſide, who can be againſt vsus?

IN this verſe our Apoſtle fals on a third part of this Chapter, the concluſion of it, which is continued from this verſe to the end of the Chapter. And in this concluſion the Apoſtle ſets before vsus the victory and triumph of a true beleeuer, and of a iuſtified perſon, and he brings him in as it were triumphing ouer all the aſſaults and encounters of all enemies, and ouer all temptations & trials whatſoeuer, ſhewing that no aſſault or temptation ought to be feared of a true beleeuer and of a iuſtified perſon, declaring the confidence of true beleeuers, in regard p. 729of their immutable ſtate and condition, and of their certainty of ſaluation, grounded on the immutable louelove and counſell of God.

Now the Apoſtle in ſetting downe this magnificent and glorious triumph of a true beleeuer and of a iuſtified perſon, oppoſeth to all temptations and aſſaults that might diſquiet him, and trouble him, contrarie cauſes of comfort, remouing euerie aſſault with a contrarie cauſe and ground of comfort; and this he doth firſt generally verſe 31. and then more particularly in the verſes following: we will lay them forth as we ſhall come to them.

Firſt then in this verſe 31. we hauehave layed downe this cauſe and ground of comfort in generall.

That howſoeuer all things on all ſides are againſt true beleeues, iuſtified perſons, yet indeed none can be againſt them, becauſe God is on their ſide, or for them. If God be on our ſide, or for vsus (ſaith the Apoſtle) who can be againſt vsus?

And to this ground of comfort he makes way by a queſtion and interrogation, What ſhall we ſay to theſe things?

So that in this verſe, we hauehave firſt a queſtion which hath reſpect to the things foregoing, What ſhall we then ſay to theſe things? Secondly, an anſwer containing a ground of ſweete comfort to all true beleeuers, that God being on their ſide, or for them, what can be againſt them?

Come we to open and to explane the words of this verſe touching the ſence and meaning of them.Interpretation▪ What ſhall we then ſay to theſe things? To what things, may ſome ſay? Surely to the things going before, from the beginning of the Chapter hitherto, the grounds of comfort before deliuered. As that there is no condemnation to ſuch as are in Chriſt Ieſus: that true beleeuers hauehave the Spirit of Chriſt: are the children of God: hauehave all things working together for the beſt vntounto them: and that they are predeſtinated, and called, and iuſtified, and glorified. The Apoſtle hauing deliuered theſe grounds of comfort, he here breakes out into an admiration and exclamation, and ſaith, What ſhall we then ſay to theſe things? as if he had ſaid, Theſe things being ſo, oh then what ſhall we ſay p. 730to them? And his meaning in theſe words, What ſhall we ſay, is, what comfort may we gather from theſe things? let vsus not paſſe them by, or let them ſlip without meditation and application, the comfort is exceeding great: what admirable ſweetneſſe, and what heauenly comfort may we ſucke out of theſe things, if they be duly thought on and ſoundly applyed? If God be on our ſide, or for vsus. The word If, is not here vſed doubtfully, but affirmatiuely, and the meaning is, God being on our ſide, or for vsus. Now God is ſaid to be on our ſide, or with vsus, either by his generall power vpholding vsus, as he doth vphold and ſuſtaine all things in their being by his mighty word, Hebr. 1.3. or by his ſpeciall care and prouidence, as a louing and gracious father and protector. In which ſence Dauid ſpeakes, Pſal. 23.4. Though I ſhould walke through the valley of the ſhadow of death, I will feare no euill, for thou art with me: thou Lord art with me as a gracious father and protector. And ſo Pſal. 118.6. The Lord is with me, I will not feare what man can do vntounto me. And thus it is here meant, God being on our ſide, or for vsus, or with vsus, as a gracious father and protector, as hath bene ſaid before, God predeſtinating vsus to life and ſaluation, calling and iuſtifying vsus, ſanctifying of vsus, purpoſing in time fully to glorifie vsus: God being thus with vsus, or for vsus, Who can be againſt vsus? The words are in the originall, foreign, who againſt vsus? as if he had ſaid, none againſt vsus, more emphatically put down by way of queſtion, who can be againſt vsus? Yet the meaning of the Apoſtle in theſe words is not, that God being with vsus or on our ſide, none are againſt vsus, for many bend thēſelues againſt Gods children, the diuell, the world, perſecuting tyrants, idolaters, and ſuch like, yea many times their neareſt friends and kindred: but his meaning is, though the diuell, the world, and other enemies do ſet themſelues againſt vsus, yet they cannot preuaile againſt vsus in that which they intend, namely, to our hurt; and their ſetting themſelues aginſt vsus is but as throwing ſtones againſt the wind, in vaine and to no purpoſe in reſpect of their end. Now then thus conceiue we the meaning of the Apoſtle in the words of this verſe, as if he had ſaid.

p. 731Now then theſe grounds of comfort being made knowne to vsus, that there is no condemnation to ſuch as are in Chriſt Ieſus, that true beleeuers hauehave the Spirit of Chriſt, and are the children of God, and hauehave all things working together for the beſt vntounto them, and are predeſtinate, called, iuſtified, and glorified: oh what ſhall we ſay to theſe things? what comfort may we that are true beleeuers gather from theſe things? let vsus not paſſe them by, or let them ſlip without meditation and application. Oh what admirable ſweetneſſe and heauenly comfort may we ſucke out of theſe things duly thought on, and ſoundly applyed by vsus! For why, God being on our ſide, or with vsus, as hath bene ſaid, predeſtinating vsus to life and ſaluation, calling, iustifying, and ſanctifying vsus, and purpoſing in time fully to glorifie vsus, God I ſay, being thus with vsus, euen by his ſpeciall care and prouidence as a louing and gracious father and protector, though the diuell, the world, and other enemies do ſet againſt vsus, yet can they not preuaile againſt vsus to our hurt; and their ſetting themſelues againſt vsus is but in vaine, and to no purpoſe, in reſpect of the end they ayme at.

Now firſt obſerue we; the Apoſtle hauing before deliuered grounds of ſweet comfort, he here pawſeth on them, and here ſtayes his thoughts on them by meditation and application, and he breakes out and ſaith, What ſhall we then ſay to theſe things? let vsus not paſſe them by, or let them ſlip without meditation and application: oh what ſweete and heauenly comfort may we gather from theſe things duly thought on, & ſoundly applyed by vsus! Whence we are taught thus much.

That we are to meditate on the good things, the diuine Doct. 1 truths that we heare and learne out of the holy word of God,We ought to meditate on the good things we heare and learne out of Gods holy word, and to make vſe of them. and to make vſe of them to our ſelues: we muſt not reſt onelyonly in hearing of good things made knowne to vsus out of the word of God, whether they be in matters of inſtruction or reproofe, nor in the vnderſtnding and knowledge of them, nor yet in the vſe and application that is made of them in the publicke miniſterie of the word, but we muſt recall thoſe good things to mind, and further meditate and thinke on them, and labour to make them more profitable by further and more particular application of them to our ſelues. When p. 732we hauehave heard good things, we muſt ſay to our ſelues and others, what ſhall we ſay to theſe things, and ſo make a more particular application of them to our ſelues. And this dutie we find vrged and preſſed on vsus, Deut. 11.18. ſaith the Lord, You ſhall lay vp theſe my words in your heart, and in your ſoule, and bind them for a ſigne vntounto your hand, that they may be as a front let betweene your eyes. The like is charged on Ioſhua, Ioſh. 1.8. Let not this booke of the Law depart out of thy mouth, but meditate therein day and night, that thou maiſt obſerue and do according to all that is written therein: for then ſhalt thou make thy way prosperous, and then ſhalt thou hauehave good ſucceſſe. Pſal. 1.2. the bleſſed man is deſcribed by this as a ſpeciall qualification, that he meditates in the Law of God day and night. Iob 5. Eliphas hauing told Iob what he conceiued was fit for him to do, and ſhewed him the Lords dealing with good and godly men, he concludes verſe 27. Lo thus hauehave we enquired of it, and ſo it is, heare this and know it for thy ſelfe, make thy vſe of it to thine owne particular good. Heb. 12.5. ſaith the holy Ghoſt, HaueHave ye forgotten the conſolation which ſpeaketh vntounto you, as vntounto children? as if he had ſaid, Do not you remember and thinke on that ye hauehave heard and learned out of the word of God? and then he ſubioynes a place out of Pro. 3.11. My ſonne, refuſe not the chaſtening of the Lord, neither faint when thou art rebuked of him: plainly teaching the dutie we now ſtand on, that we are to meditate on the good things that we heare and learne out of the holy word of God, and not reſt in hearing or vnderſtanding of them, nor yet in the vſe that is made of them in the publicke miniſterie of the word of God, that ſuch a vſe is to be made of them, but we muſt further thinke on them, and labour to make them more profitable by further and more particular application of them to our ſelues.

Reaſon. For indeed as application is the life of teaching, ſo is it the life of hearing, and it makes our hearing moſt profitable; and by meditating and calling to mind things heard, we come to ſoundeſt knowledge. And if it pleaſe God to open our eyes to ſee our ſpirituall ſtate, we are beſt acquainted with it, and p. 733we can better apply good things to our owne particular benefit and comfort then our teachers do or can do. And therefore we are not to reſt in our hearing or vnderſtanding of good things made knowne to vsus out of the holy word of God, nor yet in the vſe that is made of them, as that ſuch a vſe or ſuch a vſe is to be made of them; but we muſt further meditate and thinke on them, and labour to make them more profitable by further and more particular application of them to our ſelues; Ʋſe. a dutie wherein moſt of vsus are exceeding defectiue and much wanting.Reproofe of ſuch as reſt in their hearing or vnderſtanding of good things made knowne to them out of the word of God. Yea ſome are ſo farre from meditating and thinking on things made knowne to them out of the word of God, and from making further and more particular application of them to themſelues, as they purpoſely put them cleane out of their minds, and would not willingly thinke on them vnleſſe it be with diſlike, eſpecially if they be iuſt reproofes of the ſinnes whereof they are guiltie. And for matter of inſtruction and comfort deliuered in the publicke miniſterie of the word, alas how few be there that do meditate and thinke of thoſe things after they hauehave heard them. It may be in the time of hearing of good things, and whileſt thou art in the Church, thou art ſomewhat moued and affected with them, and thou heareſt comforts deliuered out of the word of God with much delight, and thy mind ſeemes to be rauiſhed with ioy in the time of the hearing of them: but that ioy and that delight is commonly but as a flaſh of lightening ſuddenly gone, and thou letteſt good things ſlip away from thee, as if thou hadſt neuer heard them, and when thou art gone home to thine houſe thou giueſt thy mind to thinke on other things, and thy tongue to ſpeake of other things: thou neuer ſayeſt, what worthy inſtructions, or what ſweete comforts hauehave this day bene made knowne to vsus; oh what ſhall we ſay to theſe things? ſhall we let theſe things ſlip from vsus without meditation, and without further application, and thereupon ſetteſt thy ſelfe to meditate and to thinke on them further, and laboureſt to make them more profitable by further and more particular application of them to thy ſelfe? No, no, this is farre from the moſt of vsus. Well let vsus take p. 734notice of it, that this is our dutie, and this we ought to do. And to helpe vsus forward in this dutie, conſider we theſe things.

Motiues to ſtirre vsus vp to meditate on things heard and learned out of Gods word.Firſt, all the comfort and all the good we do or can gather from the word of God, will be found little enough in the time of triall, and in the houre of temptation, or houre of death.

And againe, if we reſt in our conceiuing and vnderſtanding of that we heare and learne in the publicke miniſterie of the word, and do not further meditate and thinke on it, and labour to make it more profitable by further and more particular application of it to our ſelues, our knowledge may end in ignorance and prophaneneſſe. And withall conſider, that the holy Spirit of God doth communicate to them that ſet themſelues to meditate and thinke on good things heard and learned out of the word of God with care and conſcience to profit by the ſame, more heauenly things then they can poſſibly reach to, either by hearing or reading. And hence it was no doubt that Dauid had more vnderſtanding then all his teachers, becauſe the teſtimonies of the Lord were his counſellors, Pſal. 119.99.

Come we now to a ſecond generall, layed before vsus in this verſe, in theſe words, If God be on our ſide, who can be againſt vsus? that is, as we hauehave heard, God being on our ſide, or for vsus, or with vsus, (as hath bene ſaid) predeſtinating vsus to life and ſaluation, calling, iuſtifying, and ſanctifying vsus, and purpoſing in time fully to glorifie vsus, God I ſay, being thus with vsus, euen by his ſpeciall care and prouidence, and ſo as a louing and gracious father, and powerfull protector watching ouer vsus by his ſpeciall care and prouidence, though the diuell, the world, and many enemies ſet themſelues againſt vsus to our hurt, and their ſetting themſelues againſt vsus is but in vaine, and to no purpoſe in reſpect of the end they ayme at, now theſe words thus vnderſtood, three things are hence offered to be ſtood on, I will ſpeake of them in order.

Doct. 2 The firſt is this: That God is with them after a ſpeciall manner who belong to his election,God is with them after a ſpeciall manner who belong to his election, and are of him effectually called, and iuſtified in his ſight. and are of him effectually p. 735called, and iuſtified in his ſight. Though the Lord be with all men and women in the world, ſuſtaining them in their being, otherwiſe they cannot continue one minute of an houre, and in him they liue, moue, and hauehave their being, Act. 17.28. yet he is not with all after a ſpeciall manner, but onelyonly with his elect, being now effectually called, and iuſtified in his ſight; with them, and with them onelyonly is the Lord as a gracious and louing father, and as a powerfull protector, watching ouer them by his ſpeciall care and prouidence. Pſal. 91.1. They who dwell in the ſecret of the moſt High, they abide in the ſhadow of the Almighty: and who are they? he ſubioynes verſe 2. Such as hauehave God their God, and trust in him: they onelyonly are ſafe. And as it is verſe 4. They onelyonly are vnderunder the couer of his wings, and they are ſure vnderunder his feathers: the Lord doth as it were couer them, and ſhelter them as an hen doth her chickens vnderunder her wings. To which ſimilitude Chriſt alludes, Matth. 23.37. How often would I hauehave gathered thy children together, as the hen gathereth her chickens vnderunder her wings? and he is to them as a ſhield, as a buckler. And to the ſame purpoſe ſpeakes the Pſalmiſt, Pſal. 33.18. The eye of the Lord is on them that feare him: not on all, but on them that feare him, and on them that truſt in his merciemercy. The meaning is, the Lord hath a ſpeciall eye and regard to them, and his prouidence is ouer them in ſpeciall manner. The phraſe there vſed is very weightie, it carries this ſence, that the Lord as it were ſits in his watch-tower ſpying the wants and neceſſities of them that feare him, and carefully looking to them, and continually watching ouer them after a ſpeciall manner, and ouer none but them. For why, the reaſon of this truth is this.

Such as belong to Gods election, Reaſon. and are now effectually called and iuſtified in the ſight of God, they onelyonly are of the houſhold and familie of God, Epheſ. 2.19. Yea they truly are children in that familie, and are accepted of God in and through his beloued Sonne, the Sonne of his louelove the Lord Ieſus, who is the foundation and complement of all the promiſes of God. In him they are Yea, and are in him Amen, 2. Corin. 1.20. and in him iuſtified perſons hauehave right and title to all Gods p. 736promiſes, and ſo to the promiſe of Gods ſpeciall prouidence and protection, and that he will be with them after a ſpeciall manner, and they onelyonly hauehave title to that promiſe, and none but they. And therefore howſoeuer the Lord be with all men and women in the world, ſuſtaining them in their being, yet he is onelyonly with his elect now effectually called and iuſtified in and after a ſpeciall manner, as a louing father, and as a powerfull protector. Wouldſt thou then, whoſoeuer thou art, be ſure of it, Vſe. that God is with thee after a ſpeciall manner,How men may hauehave good aſſurance that God is with them after a ſpeciall manner. as a louing and gracious father, and as a powerfull protector, watching ouer thee by his ſpeciall prouidence? then labour thou and neuer reſt till thou find that thou haſt good euidence of thy election to life and ſaluation, and that thou art effectually called and iuſtified in and through Chriſt, and that thou haſt true grace in thine heart. Alas, thouſands in the world thinke that God is with them, and God keepes them by his ſpeciall prouidence, and yet they hauehave no other ground for it but a vaine preſumption, and blind hope of their owne. When they lie downe at night on their beds, they hope God will keepe them ſafe till morning, yet they hauehave no other ground for it but their owne blind conceit. And do not many iudge of Gods preſence with them by their thriuing in outward things? Do they not thinke God is with them after a ſpeciall manner, becauſe they proſper in the world? Is it not a vſuall ſpeech of wicked worldlings who hauehave gotten abundance of wealth by vnlawfull meanes, by vſurie, extortion, and ſuch like, God hath bene with them, and God hath bleſſed them hitherto, and they hope he will ſtill be with them, & ſtill bleſſe them? Poore ſoules, they meaſure Gods preſence & his being with them after a ſpeciall maner, by a leaden rule. Prophane Eſau, and the rich glutton in the Goſpell, who ſuddenly went downe to hel, had as good euidence of Gods ſpeciall preſence & of his being with them after a ſpeciall maner as they hauehave. And know it whoſoeuer thou art, if thou be not effectually called and iuſtified in the ſight of God, and ſo a child of God, God is no more with thee then he is with the bruite beaſt, the horſe or oxe; and he hath no more care ouer p. 737thee, then …e hath ouer the reprobate and vileſt wretches that liue in the world, he ſuſtaines them in their being, and ſo he doth thee, & thou art as yet but vnderunder the long ſufferance of God as the wicked are, and there is but a ſtep betweene them & deſtruction. Oh then neuer reſt till thou find that thou art one that doſt belong to Gods election, that thou art effectually called and iuſtified in and through Chriſt, and that thou haſt true grace in thine heart, and that thou walkeſt not after the ſteps of the wicked. That indeed will giuegive thee good aſſurance of it, that God is with thee after a ſpeciall manner, as a louing and kind father, and powerfull protector, watching ouer thee continually by his ſpeciall prouidence, & that thou art vnderunder the ſpeciall prouidence of God.

Now a ſecond thing offered from theſe words, If God be on our ſide, or for vsus, or with vsus, who can be againſt vsus? being vnderſtood as they hauehave bene expounded, is this.

That ſuch as hauehave God on their ſide, for them, or with Doct. 3 them, they want not ſome to oppoſe them,Gods children and iuſtified perſons want not ſome to oppoſe them. and to ſet themſelues againſt them: for (as I hauehave ſhewed you) the Apoſtles meaning is, in ſaying God being on our ſide, or for vsus, or with vsus, who can be againſt vsus? is not, that none are againſt Gods children and true beleeuers; but though the diuell, the world, and other enemies do oppreſſe them, yet they cannot preuaile to their hurt. So then this is implyed, & it ariſeth from hence naturally,

That Gods children, iuſtified perſons, or members of Chriſt, who hauehave God on their ſide, or for them, or with them, they meete with oppoſition, they hauehave ſome who oppoſe them, and ſet themſelues againſt them, yea many riſe vp againſt them, as Dauid complained, when he fled from Abſolom, as Pſal. 31. The diuell, the world, perſecuting tyrants, Idolaters, heretickes, and ſuch like, theſe ſet themſelues againſt God; and this Chriſt hath foretold, Ioh. 16.33. In the world (ſaith he) ye ſhall hauehave affliction and trouble, but be of good cheare, I hauehave ouercome the world: in the world ye ſhall be ſure to meete with many rubs, and much oppoſition. Yea he hath foretold, Luke 12.52.53. that there ſhall be fiue dwelling p. 732together in one houſe, diuided and ſet againſt one another, The father againſt the ſonne, and the ſonne against the father; the mother againſt the daughter, and the daughter againſt the mother. And Math. 10.36. that a mans enemies ſhall be they of his owne houſhold: as Dauid complained out of his owne experience, Pſal. 41.9. My familiar friend (ſaith he) whom I truſted, which did eate my bread, hath lift vp the heele againſt me, hath ſpurned at me, & ſet himſelfe againſt me. And this truth might be further exemplified from the beginning ſince the fall of Adam to this very day, and daily experience ſhewes it ſo to be: we ſee it, or we may ſee it, that the children of God, who hauehave God on their ſide, or for them, or with them, they are oppoſed and ſet againſt, not onelyonly by the diuell, and the world, and by enemies abroad, but many times by their owne kindred and neareſt friends: the father ſets himſelfe againſt the ſonne becauſe he is religious, the ſonne againſt the father, and the mother againſt the daughter, and the daughter againſt the mother: and the reaſons of it are theſe.

Reaſon 1 Firſt, God hath put enimitie betweene the ſeed of the woman and the ſeed of the ſerpent, Gen. 3.15. and thoſe two ſeeds are mingled together in this world.

Reaſon 2 And againe, man as he is man is the obiect of Satans malice, and where God hath renewed his image, and by his grace hath made man a new man and a new creature, there Satan doubles his hatred, and he is moſt mad and raging againſt ſuch as are moſt holy, and moſt like to God.

And therefore it is no wonder that Gods children, iuſtified perſons, and members of Chriſt, who hauehave God on their ſide, for them, or with them, do meete with oppoſition, and that they hauehave the diuell, the world, and many enemies oppoſing them, and ſetting themſelues againſt them. And for the vſe of this.

Ʋſe. Learne we on this ground, not to thinke it ſtrange, that Gods children hauehave many oppoſing them,We are not to thinke it ſtrange that many do oppoſe Gods children. and ſetting themſelues againſt them, that is no new or ſtrange thing, as 1. Pet. 4.12. it hath bene ſo, and it will be ſo to the end. The world p. 733commonly thinks Gods children turbulent and troubleſome perſons, buſie-bodies, and that the courſe of their life is not good. Why ſo? For ſooth becauſe many ſpeake againſt them, and many ſet themſelues againſt them. Oh ſay men, theſe Puritanes, who are accounted the children of God, are ſurely vile and bad perſons, ſo many mouthes are opened againſt them, and ſo many ſet themſelues againſt them: would men ſet themſelues againſt them, if there were not iuſt cauſe? The Apoſtle ſaith, 1. Pet. 3.13. Who is it that will harme you, if ye follow that which is good? But marke what the Apoſtle ſubioynes verſe 14. Notwithſtanding bleſſed are ye, if ye ſuffer for righteouſneſſe ſake: giuing vsus to vnderſtand, that the wicked of the world do many times harme Gods children becauſe they are holy, and the diuell and the world will oppoſe and ſet themſelues againſt them becauſe they are the children of God. It is no new thing that ſo they do, and we may not ſo conclude, that Gods children are vile and bad perſons, and that the courſe of their life is not good, becauſe they are oppoſed and much ſet againſt in the world: that is no good concluſion, that is but the concluſion of the blind multitude; and yet ſometimes a child of God is readie thus to conclude againſt himſelfe, and to thinke, Surely I am not in the right way, and the courſe of my life is not good and pleaſing to God, and to ſay as Gedeon did, Iudg. 6.13. If the Lord were with me, why am I then thus troubled, and thus oppoſed and ſet againſt? I find terrors within, and fightings without, and I am on eueryevery ſide hardly dealt withall, and ill intreated, and therefore I doubt of my ſtanding, and that the courſe of my life is not good and pleaſing to God. Now this is no good concluſion, Satan thruſteth it on thee whoſoeuer thou art, taking aduantage of thy weakneſſe. The heathen man could ſay, Laudari à non laudato eſt illaudari, to be praiſed of a wicked man is rather diſpraiſe then commendation. And ſo to be ill ſpoken of and ſet againſt by wicked men, no occaſion being giuen them, is no diſparagement, it may rather be an argument of comfort, and may perſwade thee that thou art in the right way, and in a good courſe, becauſe the diuell; and the inſtruments of the p. 740diuell, the wicked of the world, heretickes, and Atheiſts, and ſuch like, ſpeake euill of thee, and ſet themſelues againſt thee. The diuell were not like himſelfe, nor the world like it ſelfe, if they did not ſet themſelues againſt Gods children. Ioh. 15.19. Chriſt ſaith, If ye were of the world, the world would louelove you, but becauſe ye are not of the world, but I hauehave choſen you out of the world: becauſe I hauehave called you out of the corrupt ſtate of the world, and you now differ from the world in the diſpoſition of your hearts, and in the courſe of your liues, Therefore the world hates you, and cannot but oppoſe againſt you. Thus it hath bene, thus it is, and thus it will be to the end of the world: and therefore thinke it not ſtrange, thou being a child of God, that thou meeteſt with oppoſition, and that the wicked of the world ſet againſt thee: the more holy thou art, the more will the diuell rage againſt thee, and the more will the wicked of the world oppoſe againſt thee, and be not thereupon diſcouraged, but draw nearer to God, and go on chearefully and comfortably.

Come we now to the third thing offered from theſe words, If God be on our ſide, who can be againſt vsus? Theſe words being vnderſtood, as before they hauehave bene expounded, do further offer vntounto vsus this point.

Doct. 4 That though the diuell, the world, and many enemies, do oppoſe and ſet themſelues againſt Gods children, iuſtified perſons, who hauehave God on their ſide, for them, or with them after a ſpeciall manner, yet can they not hurt them, neither men nor Angels, no not all the diuels in hell oppoſing and ſetting themſelues againſt Gods children, who hauehave God on their ſide, for them, or with them, as a louing and gracious father, and powerfull protector watching ouer them by his ſpeciall prouidence, can preuaile againſt them to hurt them.Neither men nor Angels, nor all the diuels in hell, oppoſing Gods childrē who hauehave God on their ſide, can preuaile againſt them to their hurt. Indeed the diuell and the world, perſecuting tyrants, Idolaters, and ſuch like, may moleſt, and trouble, and vexe, and diſquiet Gods. children, iuſtified perſons, the Lord ſuffering them ſo to do, but they cannot touch one haire of their head further then he giueth them leaue: and though they do touch them, yet they cannot poſſibly preuaile againſt them, either p. 735to hinder their comfort or worke of grace in them here, or their happineſſe and glorie hereafter in heauen, becauſe God is on their ſide, or for them, or with them after a ſpeciall manner. And on this ground doth the Lord comfort his people, and encourage them againſt the rage and fury of all their enemies, and bids them not to feare their enemies at all, Iſai. 41.10.11. Feare not, for I am with thee, be not afraid, for I am thy God, I will ſtrengthen thee & helpe thee, & I will ſuſtaine thee with the right hand of my iustice. Behold, all they that prouoke thee ſhall be aſhamed and confounded, they ſhall be as nothing, and they that ſtriue with thee ſhall periſh. And verſe 14. Feare not thou worme Iacob, and ye men of Iſrael, though thou be but as a worme that eueryevery one treads on, I will helpe thee ſaith the Lord, and thy redeemer, the holy one of Iſrael. And Chap. 43.1.2. Feare not ſaith the Lord, for I hauehave redeemed thee, I 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 do not ouerflow thee. When thou walkeſt through the very fire thou ſhalt not be burnt, neither ſhall the flame kindle vponupon thee. And hence it was that Dauid was ſo confident, and held himſelfe ſo ſafe and ſo ſecure vnderunder the Lords ſpeciall protection, as he ſaith, Pſal. 3.6. He would not be afraid for ten thouſands of the people that ſhould beſet him round about. And Pſal. 23.4. Though he ſhould walke through the valley of the ſhadow of death, he would feare no euill, for the Lord was with him. And Pſal. 27.1. ſaith he, The Lord is my light and my ſaluation, whom ſhall I feare? the Lord is the ſtrength of my life, of whom ſhall I be afraid? And verſe 3. Though an hoaſt pitched againſt me, mine heart ſhould not be afraid, though warre be raiſed againſt me I will truſt in this. And ſo in many other Pſalmes Dauid makes knowne to vsus, that he reſted ſecure vnderunder the ſpeciall prouidence of God, and that he was perſwaded, though many enemies ſhould oppoſe and ſet themſelues againſt him, yet they ſhould not preuaile againſt him to his hurt, the Lord being on his ſide, for him, or with him, after a ſpeciall manner. Other examples we hauehave, prouing and confirming the truth of the point deliuered: to inſtance in one or two in ſtead of many. 1. King. 19.2. Ieſabell vowed the death p. 740duplicate page p. 735duplicate page p. 736of Elijah the holy Prophet of the Lord, yet the Lord being with him he was hid from her hands, and ſhe failed of the euill ſhe intended againſt him. So wicked Haman fully purpoſed to roote out the Iewes, and attempted many wayes their deſtruction for Mordecai his ſake whom he hated, but the Lord being with them, they were deliuered, and Haman himſelfe was hanged on a tree that he had prouided for the death of Mordecai, Heſt. 7.10. And we reade Act. 23.10.13. That there were more then fortie men who had bound themſelues with an oath, that they would neither eate nor drinke till they had killed Paul: yet the Lord being with him, we find that their conſpiracie was diſcouered, and Paul was deliuered out of their hands. The truth of this point then appeares, that though the diuell, the world, and many enemies, do oppoſe and ſet themſelues againſt Gods children, iuſtified perſons, who hauehave God on their ſides, for them or with them after a ſpeciall manner, yet can they not hurt them, they cannot preuaile in that euill they intend againſt them, nor ſo much as touch on haire of their heads, further then the Lord is pleaſed to ſuffer them: for why.

Reaſon 1 The reaſons of this truth are theſe: firſt the Lord is omnipotent, almightie, and his power is infinite, he doth whatſoeuer he will, in heauen, in earth, and in all places, and eueryevery thing which cometh about is Gods effectuall working, and he hath an effectuall worke in eueryevery thing, Of him, by him, and for him, are all things, Rom. 11.36.

Reaſon 2 And againe, nothing can withſtand the power of God, he ſuffers no reſiſtance in that which he will. The power of all creatures is finite and limited, and they are but as ſeruants to the hand and prouidence of God: and as he made them by his great power of nothing, ſo he can bring them to nothing by the ſame power he ſuſtaines them in their being, And in him, they liue, moue, and hauehave their being, Act. 17.28. And as he ſaith, Iſai. 43.13. There is none that can deliuer out of mine hand, I will do it, and who ſhall let it? The world is but vanitie, the diuell as a ſcarcrow, and the greateſt men in the world but as a bubble, in compariſon of the great Lord of heauen and earth. p. 737And therefore though the diuell, the world, and many mightie enemies do oppoſe and ſet themſelues againſt Gods children, iuſtified perſons, yet they hauing the mighty and powerfull God on their ſide, for them, or with them, what can they do againſt them? Aſſuredly nothing to their hurt, they cannot touch one haire of their heads but as he giues them leaue: and though the Lord do ſuffer them to touch his children, yet can they not poſſibly preuaile againſt them, to the hindering either of their comfort in the worke of grace in them here in this world, or the hindering of their happineſſe and glorie in heauen. And for the vſe of this.

Firſt on this ground of truth it followes, that the diuell and Vſe 1 his inſtruments, the wicked of the world, Turkes, Iewes, Papiſts, Atheiſts, and ſuch like, they do but diſcouer their owne follie, in ſetting themſelues againſt the Church and people of God, and againſt Gods children;The diuell & his inſtrumēts do but diſcouer their folly in ſetting themſelues againſt Gods children. in ſo doing, they do but as it were caſt ſtones againſt the wind, they labour but in vaine, they ſhall neuer preuaile againſt them to their hurt, God is on the ſide of his Church and children, and he ſtands for their defence, and therefore their enemies cannot poſſibly preuaile againſt them to their hurt. We know that now the enemies of the Church and people of God and of the Goſpell, they band themſelues together, and they make themſelues ſtrong, and they plot & deuiſe all the miſchiefe they can againſt ſuch as profeſſe the truth of religion, yea they imagine that they ſhall effect their purpoſe, & they beare themſelues high on it. Well, the Lord is the ſame ſtrong and powerfull God that he hath bene, and he is able to diſappoint them, & euen ſuddenly to ouerturne their counſels, and to bring to nought their wicked plots and deuices, we hauehave had experience of it. How ſuddenly did the Lord ouerturne the wicked purpoſe of the curſed leaguers, Anno 1588. when that inuincible nauie, as they made account, came againſt this land, and they made no queſtion but that they ſhould certainly ouercome it? And how did the Lord wonderfully defeate that gunpowder plot, and bring confuſion on the heads of the plotters of it? The Lord is ſtill the ſame ſtrong God, and he is now as able to bring to p. 738nought the counſels of the wicked enemies of his Church as heretofore, and certainly they can go no further in their plots and practiſes againſt his people then he will giuegive them leaue, and they ſhall but execute the Lords owne purpoſe, and what he hath appointed. Indeed I grant they may be as rods in the hand of God for the correction and triall of his children, and the Lord may ſuffer them to go farre for our ſinnes: but aſſuredly his children ſhall neuer be giuen ouer, to be vſed or rather abuſed and wronged of them at their pleaſure and as they liſt. No, no, the Lord ſtands for the defence of his children, and will neuer ſuffer their enemies to preuaile againſt them to their hurt. The counſell of the Lord ſhall ſtand for euer, Pſal. 33.11. and there is no counſell, policie, or ſtrength, that can preuaile againſt his purpoſe. The enemies of the Goſpell do but what the Lord hath appointed, and what he will ſuffer them, and no more can they do though they burſt themſelues, and when they hauehave done the Lords worke he will eaſe his children of them, and take them as rods and throw them into the fire. And though, as the Apoſtle ſaith, 1. Pet. 4.17. Iudgement begin at the houſe of God, yet certainly it ſhall not there reſt, but from thence be deriued to the wicked enemies of the Church to continue on them for euer.

Vſe 2 For a ſecond vſe: is it ſo that though the diuell, the world, and many enemies, do oppoſe and ſet themſelues againſt Gods children, iuſtified perſons, yet they hauing God on their ſide, for them, or with them after a ſpeciall maner, their enemies cannot preuaile againſt them to their hurt? Surely then the ſafetie and ſecuritie of Gods children is exceeding great.The ſafetie & ſecuritie of Gods children is exceeding great. What man liuing on the face of the earth, be he the greateſt Monarch in the world, hauing the command of many nations, and hauing many thouſands ſtanding about him and garding him continually, can ſay and that truly, (vnleſſe he be a child of God) that he is ſo ſafe and ſo ſecure, that neither men nor diuels can breake in on him and preuaile againſt him to his hurt? Now ſuch is the ſafety and ſecuritie of a child of God, he may boldly ſay that he is ſafe and ſecure vnderunder the ſhadow of the Lords wings, and vnderunder his ſpeciall prouidence, p. 739yea ſo ſafe and ſo ſecure as that none, either men or diuels, can hurt him, vnleſſe they can ouercome God who is omnipotent. Oh then thou that art a child of God, take notice of thy ſafetie and ſecuritie, and learne not to feare any enemie whatſoeuer. The higheſt ſinner in the world is vnable to hurt thee that art the loweſt and the meaneſt of the Saints of God: thou haſt on thy ſide a ſtronger then all the men in the world, and then all the diuels in hell, and they are not able to touch one haire of thine head further then he giues them leaue: and though they do touch thee yet ſhall they not be able to hurt thee; and therefore feare thou not what either men or diuels can do againſt thee. But haply thou wilt ſay, Obiect. I find my ſelfe weake, and very timerous and fearefull, and we are like to ſee great troubles and perſecutions, and if the Lord ſhould bring me to the triall, and bring me to the fire, I doubt I ſhould not be able to hold out, and to abide the triall, but I feare I ſhould ſhrinke and diſhonour God. Oh but conſider, Anſw. thou ſtandeſt not by thine owne ſtrength, but by his power who is almightie; and if he bring thee into the triall, he will be with thee in it, as he was with Daniel in the Lyons den, and with Ioſeph in priſon, and with the companions of Daniel in the hot fierie fornace, and he will make thee able to ſtand in the time of the greateſt triall, feare it not; keepe thou cloſe to God, and be thou with him in the affiance of thine heart, and he will be with thee, as Azariah ſaid, 2. Chron. 15.2. honour thou the Lord ſo far as to truſt in him, and do thou relie, and reſt thy ſelfe, thy ſoule, thy bodie, and all that thou haſt on his power and prouidence, and aſſure thy ſelfe he will not faile thee; he will be with thee after a ſpeciall manner in thy greateſt trouble, and in the greateſt triall that can befall thee: thinke on that to thy comfort. Come we now to the 32. Verſe.