The Triumph of a True Christian Described, Commentary on verse · Verse 35

The Triumph of a True Christian Described · Commentary on verse · Verse 35

p. 811VERSE 35.

Who ſhall ſeparate vsus from the louelove of Chriſt? ſhall tribulation, or anguiſh, or perſecution, or famine, or nakedneſſe, or perill, or ſword?

OVr Apoſtle hauing in the two verſes foregoing put downe a ground of comfort againſt the aſſaults that might come from the euill of ſinne, and ſhewed that the euill of ſinne cannot hurt Gods choſen beleeuing in Chriſt, either in regard of accuſation or in reſpect of condemnation; he now in this 35. verſe, and in the verſes following labours to arme and ſtrengthen the beleeuing Romans, and other true beleeuers, againſt the aſſault that might come from the euill of affliction, and he ſhewes that the euill of affliction cannot hurt them: and he fals on this ground of comfort by way of preuention of an obiection; for the beleeuing Romans out of their weakeneſſe might ſay to him, Paul you tell vsus that God hauing not ſpared p. 812his owne Son, but giuen him for vsus all to death, that together with him he will giuegive vsus all things needfull and fit for vsus, and that God iuſtifying vsus none can lay any thing to our charge, and Chriſt being dead for vsus and riſen againe for vsus, and aſcended into heauen, and ſitting at the right hand of God, and there ma…ing interceſſion for vsus, none can condemne vsus, which we muſt needs confeſſe are matters of great comfort: but we muſt tell you againe, that we are ſubiect to many ſore and grieuous croſſes and troubles, and we are preſſed with many and great afflictions, which make vsus doubt that we are not loued of God, and we feare that our troubles and croſſes are ſo many teſtimonies of Gods anger and wrath againſt vsus. Now this doubt & feare the Apoſtle here preuents, by ſhewing that no croſſe or trouble be it neuer ſo great or ſtrong, can poſſibly ſhake true beleeuers, Gods children, out of Gods fauour, and ſeparate them from the louelove of Chriſt. The order the Apoſtle holds in ſetting downe this ground of comfort is this: in the 35. verſe he firſt affirmes in generall, that no enemie whatſoeuer can poſſibly ſeparate true beleeuers and Gods children from the louelove of Chriſt, which he puts downe by way of interrogation, adding force and life to his poſition, Who ſhall ſeparate vsus from the louelove of Chriſt? Secondly, he affirmes in more ſpeciall manner, that particular euils, he reckoning vp diuers, cannot ſeparate true beleeuers and Gods children from the louelove of Chriſt, which he likewiſe deliuers by way of interrogation, more emphatically and with greater force, Shall tribulation, or anguiſh, or perſecution, or famine, or nakedneſſe, or perill, or ſword? Then verſe 36. he brings a teſtimonie of Scripture out of Pſal. 44. to ſhew that the particular euils reckoned vp by him, are ſuch as hauehave and do vſually befall the Church and children of God, and that they are no fained or new and ſtrange things, as it is written (ſaith the Apoſtle) for thy ſake are we killed all the day long: we are accounted as ſheepe for the ſlaughter. We will lay forth the particulars of that verſe when we come to ſtand on it. In the 37. verſe the Apoſtle makes anſwer to his interrogation, Who ſhall ſeparate vsus frō the louelove of Chriſt? ſhall tribulation, or anguiſh, or perſecution, p. 813or famine, or nakedneſſe, or perill, or ſword? and his anſwer is negatiue, that none of thoſe euils can ſeparate true beleeuers & Gods children from the louelove of Chriſt, which he puts downe, not in plaine termes, but in the p…oofe of it, on this manner, Thoſe things in which true beleeuers and Gods children are conquerours cannot ſeparate them from the louelove of Chriſt; but in the euils reckoned vp they are conquerours: therefore thoſe cannot ſeparate them from the louelove of Chriſt.

Firſt, the minor or ſecond propoſition the Apoſtle amplifies, firſt by the degree of victorie or conqueſt, that in thoſe euils true beleeuers are potent conquerours, Neuertheleſſe in all theſe things we are more then conquerours. And ſecondly, the cauſe of that conqueſt, the powerfull aſſiſtance of God who loueth them, Through him that loued vsus.

Come we now to the handling of theſe verſes as they lye in order.

Verſ. 35 Who ſhall ſeparate vsus from the louelove of Chriſt? ſhall tribulation, or anguiſh, or perſecution, or famine, or nakedneſſe, or perill, or ſword?

36 As it is written, for thy ſake are we ki…led all day long: we are counted as ſheepe for the ſlaughter.

37 Neuertheleſſe in all theſe things we are more then conquerours through him that loued vsus.

I will firſt open the ſence and meaning of the words of this 35. verſe. Who ſhall ſeparate vsus. As if the Apoſtle had ſaid,Interpretation. None ſhall, or none can, neither the diuell nor any inſtrument of his can do it, by any euill they can bring on vsus; I defie them all, as to be able to ſeparate vsus: that is me, or you, or any other true beleeuer. From the louelove of Chriſt. Some would hauehave the louelove of Chriſt here to be taken actiuely, for that louelove wherewith we louelove Chriſt; but indeed it is better to take it paſſiuely, for that louelove wherewith we are beloued of Chriſt, that is more agreeable to the context and purpoſe of the Apoſtle, hauing before ſpoken of Chriſt his louelove to his choſen now beleeuing in him, teſtified by his dying for them, his riſing againe, and by his ſitting at the right hand of God, and making interceſſion for them: and the Apoſtle himſelfe expounds p. 814it of Gods louelove to vsus in Chriſt, verſe 37. and 39. and the word ſeparate leades vsus thus to vnderſtand it; for we are not properly ſaid to be ſeparated from our ſelues, or from our owne louelove, but from another, or from the louelove of another. Shall tribulation, or anguiſh, or perſecution, or famine, or nakedneſſe, or perill, or ſword? As if he had ſaid, neither tribulation, nor anguiſh, nor perſecution, nor famine, nor nakedneſſe, nor perill, nor ſword, ſhall be able or can ſeparate vsus from the louelove of Chriſt. By tribulation is meant any preſſure or vexation by impriſonment, bonds, baniſhment, or the like. Anguiſh or diſtreſſe. The word ſignifieth properly ſtraightneſſe of place, and it is here vſed metaphorically for perplexitie of mind, when one knowes not what to do, or which way to turne himſelfe, as Dauid ſaid, 2. Sam. 24.14. I am in a wonderfull ſtraite. Or perſecution. The word perſecution ſignifies the extreme violence vſed to Gods children by tyrants and wicked men, whereby they do hunt them and chaſe them vp and downe, and purſue them from place to place, as Dauid ſaid, 1. Sam. 24.15. Whom doſt thou purſue? And Chap. 26.20. that Saul hunted him as one would hunt a partrich in the mountaines. Or famine, or nakedneſſe. Theſe are knowne things, one ſignifieth want of foode to ſuſtaine life, and the other want of clothing to couer and defend the body from the iniury of weather. Or perill. By perill is meant any dangerous diſtreſſe, whereby the life of man is in great hazard, ſuch as the Apoſtle ſpeakes of, 2. Corinth. 11.26. Or ſword. By ſword we are to vnderſtand any kind of violent ſlaughter, and cruell tormenting death; as Hebr. 11.37. it is ſaid, they were ſlaine with the ſword. Thus then conceiue we the Apoſtles meaning in the words of this verſe, as if he had ſaid.

Who is able to ſeparate me, or you, or any true beleeuer, from that louelove wherewith we are beloued of Chriſt, or to make vsus leſſe beloued of him? Surely, neither the diuell nor any inſtrument of his, can do it by any euill they can bring on vsus. Is any preſſure or vexation, or any perplexitie of mind, or any extreme violence vſed to vsus by tyrants and wicked men, whereby they purſue vsus from place to place, or is want of neceſſarie food, or want of neceſſarie clothing, p. 815or any dangerous diſtreſſe whereby our liues are in hazard, or any kind of violent and cruell tormenting death, able to ſeparate vsus from the louelove wherewith we are beloued of Chriſt, or to make vsus leſſe beloued of him? Surely neither theſe nor any other euils that befall vsus, or can come to vsus, are able to do it.

Now in that the Apoſtle ſaith, who ſhall ſeparate vsus, we being true beleeuers, from that louelove wherewith we are beloued of Chriſt, meaning this, that none can do it, neither Satan nor any inſtrument of his, by any euill they can bring on vsus or do vntounto vsus; he points out plainly what Satan would do if he were able, and what Satan chiefly aimes at, namely, to ſeparate Gods children from the louelove of God, and from the louelove of Chriſt: and the point hence in the firſt place is this.

That the thing that Satan chiefly aimes at and labours after Doct. 1 in all temptations, trials, croſſes, and euils that he brings on Gods children, is (if it were poſſible) to ſeparate them from the louelove of God and Chriſt. At leaſt Satan driues at this, and labours after this, by his temptations, trials, croſſes, and euils, to ſhake out of the hearts of Gods children the ſenſe and feeling of Gods louelove to them,Satans chiefe ayme in all temptations, trials, croſſes, and euils that he brings on Gods childrē is (if it were poſſible) to ſeparate them from the louelove of God and Chriſt, or at leaſt to ſhake out of their hearts the ſenſe & feeling of Gods louelove to them. and to empty their hearts of the perſwaſion of Gods louelove, and to caſt doubts into their minds of Gods louelove towards them. Thus de dealt with Dauid, Pſal. 73. he had almoſt tript vp his heeles, verſe 2. and he brought him to ſay in regard of his affliction, verſe 13. Certainly I hauehave cleanſed my heart in vaine, and waſhed mine hands in innocencie: I am not in fauour with God. And ſo Gideon, Iudg. 6.13. If the Lord be with vsus, how then is all this come vponupon vsus? And this was Satans aime in Iobs affliction and trials, he ſpoiled him of his goods, and he vexed him grieuouſly in his bodie, not ſo much to make him poore or to hurt his bodie, as to make him blaſpheme or denie God, and to call into queſtion Gods louelove towards him, Iob 1.11. And this was Satans chiefe aime in his tempting of Chriſt, Mat. 4. the ſpeciall thing he aymed at, was to make Chriſt call into queſtion his Fathers louelove towards him, and the truth of that voice of his from heauen, Matth. 3.17. This is my beloued Sonne in whom I am well pleaſed: and to thinke, through vnbeliefe, that he was not the Sonne p. 816of God, and therefore he comes on him with that, verſ. 3.6. If thou be the Sonne of God. And it is no maruell that Satan thus in all temptations and trials that he brings on Gods children, chiefly aymes at this, and labours what he can to ſhake out of their hearts the ſenſe and feeling of Gods louelove to them, and to emptie their hearts of the perſwaſion of Gods louelove towards them.

Reaſon. Becauſe this brings great hurt to Gods children, and it yeelds great aduantage to Satan: for by this meanes Satan brings in impatiencie, deſpaire, and ſuch like, much dulneſſe and vncheerfulneſſe in the ſeruice of God and in good duties. And therefore doubtleſſe it is the thing Satan chiefly aimes at in all temptations, croſſes, trials, and afflictions he brings on Gods children, to ſhake out of their hearts the ſenſe and feeling of Gods louelove to them, and to empty their hearts of the perſwaſion of Gods louelove to them.

Vſe. Now then for the vſe of this: is this Satans drift, as we hauehave heard?Gods childrē are to labour eſpecially to ſtrengthen their faith & perſwaſion of Gods louelove towards thē in time of their trials, croſſes, and afflictions. Surely then it behoues Gods children in the time of their trials, croſſes, and afflictions, to labour to diſappoint Satan of his purpoſe, and in their afflictions they are to labour eſpecially to ſtrengthen their faith, and their perſwaſion of Gods louelove towards them: and the more Satan ſeeks to empty their hearts of the perſwaſion of Gods louelove, the more they are to labour by al meanes to ſettle their hearts in the perſwaſion of it, that God loues them. And take thou heed when thou art vnderunder any temptation, triall, or croſſe, thou yeeld not to Satan his owne concluſion, that becauſe thou art afflicted and that grieuouſly, therefore God loues thee not. It is an holy logicke in this caſe to denie the concluſinn, though it be againſt the art of logicke, and learne thou thus to do when thou art vnderunder the greateſt trials and afflictions: labour thou to preſerue in thine heart a perſwaſion of Gods louelove towards thee, that God ſtill loues thee though he do grieuouſly afflict thee, and ſo diſappoint Satan of his aime, and of his drift in ſeeking to ſhake out of thine heart the feeling and perſwaſion of Gads louelove to thee. Queſt. Thou wilt ſay, But how is that to be done? how ſhall I be able ſo to do? Anſw. Why, ſurely there be two ſpeciall things to p. 817be done that ſerue to this purpoſe: I will briefly commend them to thee, marke them well.

Firſt hold thou faſt this ground of truth, which is vndeniable, that Gods louelove is moſt conſtant and vnchangeable as his owne bleſſed Maieſtie, with whom there is no variableneſſe, neither ſhadowing by turning, Iam. 1.17. and that nothing in the world can plucke his louelove from his children, no not ſo much as hinder it or keepe it backe from them, and that a child of God once beloued of God in his beſt beloued the Lord Ieſus, is as deare to God in his greateſt diſtreſſe as in his greateſt proſperitie; and though his eſtate be changed, yet Gods louelove towards him is not changed.

And againe ſecondly, cleaue thou faſt to the word & promiſe 2of God, that God will neuer withdraw his louelove & merciemercy from thee, though he do grieuouſly afflict thee, as he ſaid to Dauid, 2. Sam. 7.15. that which he ſaid to him, he ſaith to all his children, and cleaue thou faſt to this word of promiſe. And though the Lord hide his face from thee, & his louelove and merciemercy are ſo ouerſhadowed with the cloud of thy preſent afflictions as they cannot be ſeene, yet cleaue thou faſt to his word and promiſe, euen to his bare word, when all other things for thy triall ſeeme contrarie to thee, and conſider that then the Lord hath a ſecret working for thy good, which thou canſt not ſenſibly perceiue. Thus did Abraham, as we find Rom. 4.18. Aboue hope he beleeued vnderunder hope: he hoped in God, and did cleaue faſt and cloſe to the promiſe of God againſt ſenſe and reaſon, and when all things ſeemed contrary to him, he conſidering the power and ſecret working of the Lord. And if thou thus hold faſt that truth of God which cannot be gainſaid, that Gods louelove is moſt conſtant and vnchangeable, and if thou thus cleaue faſt to the word of promiſe, yea to the bare word, when all things for triall ſeeme contrarie to thee, thou ſhalt be able in thy greateſt diſtreſſe to preſerue in thine heart and ſoule a perſwaſion of Gods louelove to thee; and ſo thou ſhalt fruſtrate Satan of his purpoſe, and diſappoint him of his aime and drift.

Who ſhall ſeparate vsus from the louelove of Chriſt? ſhall tribulation, p. 818or anguiſh, or perſecution, or famine, or nakedneſſe, or perill, or ſword? We ſee the Apoſtle here ſpeakes very boldly and confidently, as it were by way of challenge, and by way of triumph ouer Satan and all his inſtruments: Who ſhall ſeparate vsus from the louelove of Chriſt? as if he had ſaid, I defie the diuell and all his inſtruments, as able to ſeparate vsus from the louelove of Chriſt by any euill they can bring; I am ſure they are neuer able Doct. 2 to do it, I feare them not. See then, Gods children are after an holy manner bold and vndaunted,Gods childrē are after an holy manner bold and vndaunted in reſpect of the euill of affliction & outward croſſes. in reſpect of the euill of affliction & outward croſſes. Without queſtion Gods children hauehave in them a naturall feare of the euill of affliction and outward troubles and croſſes, as they be enemies to nature, and tend to the deſtruction of nature, and they are affraid of them ſo farre, as they are carefull to auoid them by all good and lawfull wayes & meanes, and not to draw and pull them on themſelues needleſly, but they hauehave in them an holy boldneſſe, and courage, and vndauntedneſſe, in reſpect of afflictions and outward troubles that come to them from the hand of God, which they cannot auoyd: and a child of God more feares the euill of ſinne then the euill of affliction. In reſpect of ſinne, a child of God quakes and trembles, and is readie to ſwoune, & euen to fall downe dead at the leaſt knowne ſinne, yet in reſpect of aduerſitie and outward troubles that do or may befall him, he is maruellous comfortable & couragious in an holy māner, vndaunted through the grace of faith in the promiſes of God. Dan. 3.16.17.18. we find that Shadrach Meſbach and Abednego were afraid to ſin againſt God by falling downe to worſhip Nebuchadnezzars golden image, but they were nothing daunted nor appalled with the hot fierie fornace threatned againſt thē for refuſing ſo to do. We might further exemplifie this, but for the application of it briefly.

Ʋſe. We are hence to take notice of the different diſpoſition of Gods children and the wicked:The different diſpoſition of Gods children and the wicked diſcouered. where Gods children are moſt bold, there wicked perſons are very cowards; and where Gods children are moſt affraid, there the wicked and vngodly are moſt bold; a child of God quakes and feares in reſpect ſinne, but a wicked perſon is moſt bold in ſinne, yea he thinks p. 819it ſtrange that men will ſuffer themſelues to be feared with ſinnes, and that they will ſtand trembling at ſome ſinnes, that he accounts trifling. And againe, in reſpect of aduerſitie and outward trouble a child of God is bold and vndaunted, but there the wicked mans heart failes him, and there he ſhewes himſelfe a very coward: yea a bare conceit and ſuſpition of ſome outward trouble coming towards him, daunts him, and makes him tremble and quake. If then thou find thy ſelfe more afraid of the leaſt knowne ſinne, then thou art at the greateſt outward trouble, and thou hadſt rather vndergo the one then fall into the other, it is an euidence to thee that thy heart is right, and there is true grace in it: but if thou be bold in reſpect of ſinne, and a coward in regard of outward trouble, and thou art more affraid of outward trouble then of ſinne, and thou more feareſt pouertie and loſſe of outward things then the breach of Gods commandements, as Sabbath-breaking, vſing vnlawfull meanes to enrich thy ſelfe, ſurely it is a certaine note thou haſt not in thee the ſpirit and diſpoſition of a child of God, but the ſpirit and diſpoſition of a wicked and graceleſſe perſon.

Now further theſe words of the Apoſtle, Who ſhall ſeparate vsus, we being true beleeuers, the meaning of them being as ye hauehave heard, that none is able to do it, neither the diuell nor any inſtrument of his can do it by any euill they can bring on vsus, they affoord to vsus this propoſition, this ground of truth, it is the thing here intended.

That the louelove of Chriſt, or Gods louelove in Chriſt, cannot poſſibly Doct. 3 be ſeuered from true beleeuers, nor they from it:Gods louelove in Chriſt cannot poſſibly be ſeuered from true beleeuers, nor they from it. no aduerſarie power whatſoeuer, either of men or diuels, is able to ſeparate and to keepe away the louelove of God and the louelove of Chriſt from true beleeuers and Gods children, neirher the diuell nor any inſtrument of his, is able by any euill they can do to one that is beloued of God in Chriſt, to make him not beloued of God, or leſſe beloued of him. We reade Ierem. 31.3. the Church and people of Iſrael complaine that the Lord of old appeared to them, and ſhewed himſelfe a louing God to their fathers, but now he ſeemed to withdraw his louelove and fauour p. 820from them. No ſaith the Lord, he preſently ſubioynes an anſwer to them, and by way of correction of that ſpeech of theirs: I hauehave loued thee with an euerlaſting louelove, therefore with merciemercy I hauehave drawne thee. The Lord hath appeared vntounto me of old, ſay they: Yea (ſaith he) I hauehave loued thee with an euerlaſting louelove; my louelove to you that are my children, is as it hath bene, and it is the ſame for euer, nothing can ſeparate betweene my louelove and you. Ioh. 15.9. Chriſt ſaith to his diſciples, As the Father hath loued me, ſo hauehave I loued you, continue in my louelove. Ioh. 13.1. it is ſaid, Foraſmuch as Chriſt loued his owne which were in the world, to the end he loued them. He loues them to the end, yea without end, and for euer, & no power either of men or diuels is able to ſeparate or to keepe away the louelove of Chriſt and the louelove of God from his children: for why, the reaſons and grounds of this truth are theſe.

Reaſon 1 Firſt, God himſelfe is immutable and vnchangeable, as before we heard, Iam. 1.17. With him is no variableneſſe, neither ſhadowing by turning: and as he ſaith by his Prophet Malac. 3.6. I am the Lord, I change not: and God himſelfe being vnchangeable, he is vnchangeably good, holy, mercifull, louing.

Reaſon 2 Againe, ſecondly Gods louelove to his children is ſtronger then all euils are or can be; and it may be moſt truly affirmed of Gods louelove to his children, which we reade of louelove, Cant. 8.6.7. that His louelove is ſtrong as death, and much water cannot quench it, neither can the flouds drowne it: it is ſtronger then all flouds of euill that can come to Gods children. Yea the Lord ſaith, he will be with his children in louelove, and in merciemercy for their good and comfort, Iſai. 43.2. When thou paſſeſt through the waters I will be with thee, and through the flouds that they do not ouerflow thee, and when they walke through the very fire, they ſhould not be burnt, neither ſhould the flame kindle vponupon them. And therefore doubtleſſe on theſe grounds we may reſolue on this as a certaine truth, that Gods louelove in Chriſt cannot poſſibly be ſeuered from true beleeuers, nor they from it; neither the diuell nor any inſtrument of his is able by any euill they can do to one that is beloued of God in p. 821Chriſt, to make him not beloued of God, or leſſe beloued of him.

And this for the vſe and application of it, in the firſt place Ʋſe 1 ſerues to ouerturne the opinion of the Arminians and Anabaptiſts, in that they hold that a child of God may be ſhaken quite out of the ſtate of grace and out of the fauour of God,The Arminians and Anabaptiſts confuted, in that they hold a child of God may be ſhaken out of the ſtate of grace and out of Gods fauour. and that one who is beloued of God in Chriſt may in time come not to be beloued of him: this is cleane contrary to the truth now deliuered, that Gods louelove in Chriſt abideth with his children continually without ſeparation, and it cannot poſſibly be ſeuered from them nor they from it. Yea ſay they, there is no queſtion of the continuance of Gods louelove or of Chriſt his louelove to his, but of their louelove to him; Obiect. God continues to louelove his children in Chriſt, if they continue to louelove him, otherwiſe not. An idle conceit, Anſw. as if Gods louelove to his children in Chriſt did depend on ſomething in them, on their louelove to him; and if their louelove to him hold and continue, then his louelove to them holds and continues; and if their louelove to God faile, then Gods louelove to them failes and is drawne away from them, and ſo Gods louelove to man is variable and changeable according to the alteration and change of mans louelove to him: a conceit cleane contrarie to the plaine euidence of Scripture, and to the text we hauehave in hand, where the Apoſtle ſpeakes not conditionally, that nothing can ſeparate vsus from the louelove of Chriſt, we being true beleeuers, if we continue to louelove him, but he ſpeakes poſitiuely & abſolutely, that nothing is able to ſeparate vsus from the louelove of Chriſt.

Againe, ſuch is the nature of Gods louelove, and of Chriſt his louelove to his, as it doth not onelyonly abide and continue with them for euer, but it is alſo effectuall in them, and it keepes them continually in their louelove to God, and it preſerues in their hearts a continuall louelove to God and to Chriſt, ſo as their louelove of God and of Chriſt can neuer be quite ſhaken out of their hearts, as the Lord ſaith by Ieremiah, Iere. 32.40. I will put my feare into their hearts, that they ſhall not depart from me: my louelove to them ſhall be ſo effectuall, as it ſhall make them continue p. 822and perſeuere in fearing me, and louing me for euer. And therefore the Anabaptiſticall conceit is very idle and contrarie to the truth, that God continues to louelove his children in Chriſt, if they continue to louelove him. I leaue them, and for a ſecond vſe.

Ʋſe 2 Is it ſo that Gods louelove in Chriſt cannot poſſibly be ſeuered from true beleeuers,Sweet comfort to a true beleeuer whē he is plonged into the deepeſt diſtreſſe. nor they from it, neither the diuell nor any inſtrument of his is able by any euill they do or can do to one that is beloued of God in Chriſt, to make him not beloued of God, or leſſe beloued of God? Oh then lay vp this in thine heart as a ground of ſweet comfort, whoſoeuer thou art that haſt good euidence of it that thou art a true beleeuer, a child of God: on this truth thou mayeſt cheare vp thine heart, when thou art plonged in the deepeſt diſtreſſe that either man or diuell can bring thee into. What though the diuell rage againſt thee, and his wicked inſtruments do malice thee, and practiſe againſt thee all the miſchiefe they can, and bring thee into great trouble and diſtreſſe? What though they cauſe others to hate and maligne thee, and thou art hated of thouſands in the world, yea thy neareſt and deareſt friends, ſuch as are knit to thee in the neareſt bond of nature, they abhorre thee, flie farre from thee, and ſpare not to ſpit in thy face, as Iob ſaith he was dealt withall, Iob 30.10.Iob 30.10.Job 30:10 yet comfort thy ſelfe in this, God ſtill loues thee, and thou art ſtill deare to him, and all that Satan or any inſtrument of his can do to thee, cannot poſſibly ſeuer either Gods louelove from thee, or thee from the louelove of God in Chriſt. And though thy diſtreſſe be neuer ſo great, yet thy condition is happie and comfortable, thou art ſtill beloued of God, and his louelove is better then the louelove of the whole world, yea better then life it ſelfe, yea better then heauen, it is better to be loued of God though hated of all the world, then to hauehave the louelove of the world and to be out of Gods fauour.

Queſt. But haply thou wilt ſay, How ſhall I be able to perſwade my ſelfe that I am ſtill beloued of God, when I am ſo deepely diſtreſſed, as I cannot ſee or diſcerne any token of his louelove to me, but rather tokens of his anger and diſpleaſure againſt me, p. 823and mine owne heart is readie to tell me, that God is rather angrie then well pleaſed with me?

I anſwer: Anſw. By this thou mayeſt perſwade thy ſelfe that God ſtill loues thee, if notwithſtanding thy greateſt diſtreſſe thou doſt ſtill take part with God, and ſtand on his ſide againſt his enemies, Satan and ſinne, and thou art enemie to them, thou ſtill loueſt that which God loues, and thou ſtill hateſt that which God hates, namely ſinne, and thou art reſolued with Iob. Iob 13.15. Though the Lord kill thee, yet thou wilt ſtill trust in him, and ſtill reproue thy wayes in his ſight: and thou wilt ſtill ſtriue againſt ſinne: and though thou canſt not tell whether thou ſtriue againſt it for feare of the puniſhment of it, or out of thy louelove to God thy good and gracious Father, yet if thou deſireſt to louelove the Lord Ieſus, and out of that louelove to ſtriue againſt ſinne, and to be better being wearied and tired with ſinne, and thou deſireſt to pleaſe God in a ſimple obedience of faith, then comfort thy ſelfe, thou mayeſt thereupon conclude to the comfort of thine owne ſoule, that notwithſtanding thy deepe diſtreſſe, thou art ſtill beloued of God in Chriſt, and nothing can ſeparate thee from that louelove of his.

Come we now to the ſecond generall layd before vsus in this verſe, the Apoſtles ſecond affirmation propounded in more ſpeciall manner, by an enumeration and reckoning vp of diuerſe particulars, and that alſo by way of interrogation: Shall tribulation, or anguiſh, or perſecution, or famine, or nakedneſſe, or perill, or ſword? that is (as I ſhewed) neither tribulation, neither any preſſure or vexation, nor anguiſh, any perplexitie of mind, nor any extreme violence vſed to vsus by tyrants and wicked men, whereby they purſue vsus from place to place, nor want of neceſſarie food, nor want of neceſſary clothing, nor any dangerous diſtreſſe whereby our liues are in hazard, nor any kind of violent and cruell tormenting death: neither theſe nor any other euils that do or may befall vsus, are able to ſeparate vsus that are true beleeuers from that louelove wherewith Chriſt loues vsus, or wherewith God loues vsus in Chriſt. In this enumeration, Shall tribulation, or anguiſh, or p. 824perſecution, or famine, or nakedneſſe, or perill, or ſword? Our Apoſtle goes on from the leſſer to the greater, he begins with lighter troubles and riſeth vp by degrees to greater, and he putteth downe the particulars here mentioned, not caſually, but by ſingular art. Yea ſome obſerue, that the Apoſtles ſtile, here & in the whole concluſion following to the end of the Chapter, is beautified with ſuch wonderfull eloquence and Rhetoricke, as neither Tullie nor Demoſthenes could euer hauehave ſpoken more eloquently. See then, the holy Spirit of God is pleaſed ſometimes to vſe eloquence, and the helpe of art, not ſuch eloquence as is in common vſe amongſt men, a whoriſh painted eloquence, ſtanding in vaine inuentions and frothy conceits of mens wit, but diuine graue eloquence, and ponderous and waightie, and ſuch as is powerfull to ſway the conſcience, and to moue the affections for the good of the ſoule. We are not then ſimplie to condeme eloquence, Rhetoricke, and other liberall arts and ſciences,Rhetoricke & other liberall arts and ſciences are not ſimply to be condemned. as ſome fooliſhly do, accounting them heatheniſh and antichriſtian; there is good vſe of them, if they be vſed in due place, and in a right manner, as ſeruants and handmaids to Diuinitie, but I paſſe by that.

We ſee here our Apoſtle reſteth not in the generall, that none either man or diuell can ſeparate vsus that are true beleeuers from the louelove of God in Chriſt, by any euill they do or can bring on vsus, but he deſcends to particulars, and reckons vp particular euils, tribulation, and anguiſh, and perſecution, and famine, and nakedneſſe, and perill, and ſword: affirming that theſe cannot ſeparate true beleeuers from the louelove of Chriſt; and in this Catalogue obſerue we, that the Apoſtle reckons vp the greateſt, and moſt bitter, and moſt ſhamefull euils that can befall true beleeuers in this world. Now the point hence (not to ſtand on theſe particulars ſeuerally, we ſhall haply inſiſt on them more particularly verſe 37.) the point I ſay hence offered is this.

Doct. 4 That particular euils, trials, croſſes, or troubles, that befall Gods choſen,No particular euill, triall, or affliction, whatſoeuer it be, though moſt ſmart, bitter, and ſhameful, can poſſibly ſeparate or keepe back the louelove of God & the louelove of Chriſt from true beleeuers. though they be moſt ſmart, bitter, and ſhamefull, cannot poſſibly ſeuer Gods louelove from them, nor them p. 825from Gods louelove in Chriſt. No particular euill, triall, or affliction whatſoeuer it be, inward or outward, can poſſibly ſeparate or keepe backe the louelove of God and the louelove of Chriſt from true beleeuers, and from Gods children: neither any vexation of bodie, nor any perplexitie of mind, nor any extreame violence and perſecution, or things following that, hunger, cold, nakedneſſe, and need of all things for the bodie, nor any dangerous diſtreſſe whereby the life is in hazard or endangered, nor loſſe of life it ſelfe, by moſt violent, cruell, and bloudie torments, neither theſe nor any other euils that do or may befall Gods children, and ſuch as are beloued of God, can poſſibly make them not beloued of him, or leſſe beloued of him. And that this is ſo, we may eaſily conceiue, in that the Lord promiſeth to be with his children in louelove and merciemercy, euen in their particular euils, trials, and afflictions. Geneſ. 28.15. the Lord ſaith to Iaacob, Loe I am with thee, and will keepe thee whither ſoeuer thou goeſt. Iob 5.19.20.21. Eliphas ſaith, the Lord will deliuer his children in ſix troubles, and in the ſeuenth euill ſhall not touch them: and in famine he will deliuer them from death, and in battell from the power of the ſword: and they ſhall be hid from the ſcourge of the tongue, and ſhall not be afraid of destruction when it commeth. And ſo Pſal. 33.19. the Pſalmiſt ſaith, The eye of the Lord is vponupon his children, to deliuer them from death, and to preſerue them in famine. The Scripture is plentifull in this, and we find that the Lord hath bene with his children from time to time in louelove and in merciemercy in their greateſt particular euils, trials, and afflictions that can or may befall them. As with Ioſeph in priſon, Gen. 39.21. with Shadrach, Meſhach, and Abednego in the hot fierie fornace, Dan. 3.25. with Ionah in the belly of the fiſh, Ion. 2.2. with the Apoſtles in priſon, Act. 5.19. with Paul in danger to loſe his life, Act. 24.25. with Peter in priſon, Act. 12.7.8. A cloud of witneſſes we hauehave to this purpoſe, all of them euidencing and confirming the truth of the point in hand, that particular euils, trials, and afflictions that befall Gods children, though moſt bitter, cannot poſſibly ſeuer Gods louelove from them, nor them from Gods louelove in Chriſt; neither any vexation of bodie, nor perplexitie p. 826of mind, nor any of the euils reckoned vp by the Apoſtle, nor any other that do or may befall Gods children, and ſuch as are beloued of God, can poſſibly make them not beloued of him, or leſſe beloued of him: and the reaſons of it are theſe.

Reaſon 1 Firſt, Gods louelove to his children is out of queſtion moſt true and ſound louelove; he is truth it ſelfe, and it is the nature of true louelove to be conſtant, and to continue, it varies not according to the change of the thing loued. An husband that loues his wife truly and as he ought, he loues her as dearely in ſickneſſe as in health, and in aduerſitie as out of aduerſitie. And a kind and louing father loues his ſicke and weake child as dearely as if it were well and in perfect health and ſtrength: yea a true louing father then tenders his child more becauſe of the weakneſſe of it. And is it not ſo with the Lord the fountaine of louelove and of pitie? doubtleſſe it is.

Reaſon 2 Againe, though euils, troubles, and afflictions come for ſin originally, yet to Gods children they are mercies, and proceed from his louelove towards them, Hebr. 12.6. and all particular euils are diſpoſed of by the good hand of God for the good of his children. And to this I might adde, that particular euils the greateſt of them are finite and temporarie, and Gods louelove is infinite and endleſſe, and there is no proportion betweene them and the louelove of God. And therefore this we are to hold for a certaine truth, that the particular euils, trials, and afflictions that befall Gods children, though moſt bitter, cannot poſſibly ſeuer Gods louelove from them, nor them from Gods louelove: neither any vexation of bodie, nor perplexitie of mind, neither theſe nor any other particular euils that do or may befall the children of God, and ſuch as are beloued of God, can poſſibly make them not beloued of him, or leſſe beloued Vſe 1 of him.

And this truth for the vſe may firſt ſerue further to batter and beate downe that opinion of the Arminians and Anabaptiſts, that a child of God may be quite ſhaken out of Gods fauour,Further confutation of that opinion of the Arminians and Anabaptiſts that a child of God may be quite ſhaken our of Gods fauour. and one that is beloued of God in Chriſt, may in time to come not be beloued of him: the truth now deliuered p. 827beares more ſtrongly and makes further againſt this conceit.

Yea but, ſay the Arminians, you muſt obſerue, that in the catalogue of particular euils put downe by the Apoſtle, there is no mention made of ſinne, Obiect. and though the euils reckoned vp do not make a ſeparation betweene the louelove of Chriſt and Gods choſen, yet ſinne ſeparates betweene God an man, Iſai. 59.2. Your iniquities hauehave ſeparated betweene you and your God; and your ſinnes hauehave hid his face from you that he will not heare.

I anſwer them, It is true, Anſw. ſinne properly and nothing but ſinne hath power to ſeparate betweene God and man: but the Apoſtle in ſaying that theſe particular euils neither do nor can ſeparate true beleeuers from the louelove of God in Chriſt, it is as if he had ſaid, Theſe particular euils cannot carrie a true beleeuer ſo farre into temptation and ſinne, as that by reaſon thereof he ſhould be ſeparated from the louelove of God in Chriſt, neither indeed is it ſo that eueryevery ſinne ſeparates eueryevery man altogether from God, but onelyonly reigning ſinne. And of ſuch ſinnes ſpeakes the Prophet in the place alledged, as appeares plainly in diuerſe verſes following, the Prophet reckens many particular crying and reigning ſinnes. Now reigning ſinne is not found in Gods children, and therefore it is but a cauill of the Arminians, that in the Apoſtles catalogue of particular euils ſinne is not mentioned. I leaue them: and for a ſecond vſe.

Is it ſo that the particular euils, trials, croſſes, and troubles Vſe 2 that befal Gods children, though moſt bitter, ſmart,Further ground of comfort for eueryevery true beleeuer. & ſhamefull, cannot poſſibly ſeuer Gods louelove from them, nor them from it, neither any vexation of bodie, or perplexitie of mind, nor any other particular euill that doth or may befall Gods children and ſuch as are beloued of God, can poſſibly make them not beloued of him, or leſſe beloued of him? Surely then here is yet further ground of comfort for eueryevery one that hath good euidence of it, that he or ſhe is a true beleeuer, and a child of God, (and ſtill the comfort belongs to ſuch, and to none but ſuch.) On this ground of truth thou that art a true beleeuer maiſt comfort thy ſelfe when thou lyeſt vnderunder p. 828any particular euill, triall, croſſe, or trouble, though neuer ſo bitter and painfull, and neuer ſo ſhamefull; yea when one trouble followes thee in the necke of another, and one is greater then another, and in the eye of the world thou art in a miſerable caſe, and the men of the world are readie to iudge thee an hypocrite, and out of Gods fauour, becauſe of particular ſeene and knowne euils and croſſes thou lyeſt vnderunder: yet comfort thy ſelfe, thou being a child of God, God ſtill loues thee, and thou ſtill art deare to him. It is not thy particular diſtreſſe, be it ſickneſſe, paine, pouertie, impriſonment, and theſe in great extremitie, that can poſſibly ſeuer either Gods louelove from thee, or thee from the louelove of God in Chriſt. Be it with thee as it was with Lazarus, thou lyeſt in the ſtreets full of ſores, wanting bread to put into thy mouth, and ſcarſe hauing a ragge to couer thy nakedneſſe, yet ſtill Gods louelove abides with thee without ſeparation. Labour thou to be reſolued of this when thou art vnderunder any particular euill, triall, croſſe or trouble, that thou art ſtill beloued of God, and thou ſhalt find it will yeeld thee matter of great comfort. I know it is a very hard thing to perſwade our ſelues of Gods louelove to vsus in the time of particular trials, they being bitter, ſmart, and ſhamefull: out of ſuch trials there is no great difficultie and hardneſſe in it, but to perſwade our ſelues that we are beloued of God when we lye vnderunder ſome particular croſſe and affliction, it lying hard and heauie on vsus, Hoc opus hic labor eſt, that is an hard matter indeed. And this then we are to labour for: how ſoone we may come vnderunder particular trials we know not, yea vnderunder the particular trials here reckoned vp by the Apoſtle, vnderunder tribulation, and anguiſh, perſecution, famine, nakedneſſe, perill, and ſword: the times we liue in are dangerous, Satan and his inſtruments, Antichriſt and his adherents are ſet on miſchiefe, and the Lord ſeemes to threaten to bring vsus into heauie trials. And if it pleaſe him ſo to do, oh labour we euen when we are in the particular triall to be reſolued on this, that we are ſtill beloued of God, and then whatſoeuer becomes of vsus, we ſhall be ſure to find comfort.

Queſt. Thou wilt ſay, How is that to be done? How ſhall I be p. 829able to perſwade my ſelfe that God ſtill loues me, when I am in a particular triall and affliction, and it lyes hard and heauie on me?

I anſwer. By doing two things. Anſw.

Firſt, by calling to mind and thinking on former and fore-paſſed mercies of God towards thee, and by remembring with comfort the ſweet mercies of the Lord formerly vouchſafed to thee, eſpecially in things heauenly and ſpirituall. Dauid ſaith this was his practiſe, Pſal. 143.4.5. When his ſpirit was in perplexitie within him, and his heart amazed, he remembred the time paſt, and meditated in the workes of the Lord.

Secondly, by poſſeſſing thy ſoule in patience, and by attending on the Lords merciemercy, as it is Pſal. 147.11. verſe, by waiting on the Lord for helpe, comfort, and deliuerance, and patiently tarrying the Lords leaſure: for if God giuegive thee an heart to waite on him in patience in the time of diſtreſſe, it lying hard and heauie on thee, and that a long time, it is an euidence of his louelove to thee. If thou do theſe two things, if thou call to minde and thinke on the former mercies of the Lord vouchſafed to thee with comfort, and if thou poſſeſſe thy ſoule in patience, and attend on the Lords merciemercy, waiting for it in his due time to be vouchſafed to thee, aſſuredly thou ſhalt be able euen when thou art in the particular triall and affliction, and it lyes hard and heauie on thee, to perſwade thy ſelfe that thou art ſtill beloued of God; and that will yeeld thee matter of ſweet comfort. Thinke on theſe things, and labour to put them in practiſe. Come we now to the 36. Verſe.