The Triumph of a True Christian Described, Commentary on verse · Verse 38, 39

The Triumph of a True Christian Described · Commentary on verse · Verse 38, 39

p. 861VERSE 38.39.

For I am perſwaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come,

Nor height, nor depth, nor any other creature, ſhall be able to ſeparate vsus from the louelove of God, which is in Chriſt Ieſus our Lord.

IN theſe two verſes our Apoſtle goes on further to arme and ſtrengthen the beleeuing Romans and other true beleeuers, againſt the feare of being ſeparated from the louelove of God: and he here aſcends higher then he did verſe 35. to greater and ſtronger enemies then tribulation, anguiſh, perſecution, famine, nakedneſſe, perill, or ſword, namely, to death, and life, Angels, and principalities, and powers, things preſent, and things to come, and height, and depth, and any other creature: and he ſhewes, that no euils or enemies, be they neuer ſo many or mightie, can poſſibly breake off Gods louelove to his children, and make him ceaſſe to louelove them. And the Apoſtle fals on this ground of further comfort by way of preuenting a doubt that might ariſe in the minds of the beleeuing Romans, for they might haply ſay, You tell vsus Paul that we are ſure to be as conquerours, p. 862yea more then conquerours in all afflictions, and in the particular euils, trials, and troubles that befall vsus through the aide and aſſiſtance of God vouchſafed to vsus out of his louelove. But what if Gods louelove to vsus be changed or interue…ted, turned away, or kept from vsus by ſome ſtrong enemie? To this the Apoſtle anſwers by way of preuention, affirming confidently that no creature, either in heauen, in earth, or in hell nothing that is or may be, preſent or to come, no men nor Angels, good or bad, if they were all combined in one, and all their force ioyned together, can ſeparate Gods children from his louelove to them in Chriſt Ieſus. If any thing could ſo do, the things here reckoned vp, or ſome of them, were moſt likely to do it; but not any of theſe, nor all theſe can do it, no nor any other creature whatſoeuer: and therefore nothing can do it. In the words of theſe two verſes we hauehave theſe things in generall layed before vsus.

Firſt this propoſition; nothing can ſeparate Gods children from Gods louelove.

Secondly, the amplification of that propoſition.

The propoſition the Apoſtle deliuers not barely, but in the proofe of it, and he proues it by an induction or reckoning vp of particulars, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth.

And then he vſeth a generall comprehenſion of all things, that no other creature can ſeparate Gods children from the louelove of God.

And this propoſition is amplified.

Firſt by the certainty of it, which the Apoſtle puts downe in his owne generall perſwaſion: I am perſwaded, that neither death, nor life, nor Angels, nor principalities, nor powers, &c. ſhall be able to ſeparate vsus from the louelove of God. And ſecondly, the cauſe and ground of it, that it is not grounded on any thing in Gods children themſelues, but on Chriſt Ieſus, a ſure foundation, and a rocke that can neuer be ſhaken, in the laſt words of the 39. verſe, Which is in Chriſt Ieſus our Lord. And ſo we ſee the generall drift of the Apoſtle in theſe two p. 863verſes, let vsus now examine the words of them touching the ſence and meaning.

For I am perſwaded. That is,Interpretation. I am fully and vndoubtedly reſolued of this as a certaine truth, and I perſwade my ſelfe nothing is more ſure then this, that neither death, nor life. We know that the death of the bodie is a ſeparation of the ſoule from the bodie, and the life of the bodie is an vnion of ſoule and bodie together; but the death of the bodie being of all things that befall the bodie moſt dreadfull, as Bildad cals it, Iob 18.14. The king of feare: and life being moſt ſweete, and therefore the diuell ſaid, Iob 2.4. Skinne for skinne, and all that euer a man hath he will giuegive for his life: vnderunder death and life we are to vnderſtand not onelyonly the death and the life of the bodie, but alſo all exceeding great either aduerſitie or proſperitie, all terrours and pangs that either go before or do accompanie the death of the bodie, and all the pleaſures, profits, and honours of this life. Nor Angels. That is, neither bad Angels, who are readie to do it, nor good Angels: for howſoeuer good Angels will neuer attempt to ſeparate Gods children from the louelove of God, yet they are here to be vnderſtood (foreign) by way of ſuppoſition, ſuppoſe they ſhould attempt ſuch a thing, yet they are neuer able to do it, as 1. Cor. 13.1. Though I ſpeake with the tongues of men and Angels that is, ſuppoſe Angels had tongues to ſpeake withall. Nor principalities, nor powers. Some would hauehave theſe two words principalities and powers to be onelyonly titles here giuen to Angels, but that cannot be, they are diſtinct members of the Apoſtles induction, and by them we are rather to vnderſtand humane excellencies, great commanders in the world: as by principalities, thoſe that are in moſt eminent place and principall authoritie: and by powers, all ſecondarie powers ſent from them, as Tit. 3.1. Put them in remembrance that they be ſubiect to the principalities and powers. And 1. Pet. 2.13.14. Submit your ſelues vntounto all manner ordinance of man for the Lords ſake, whether it be vntounto the king as to the ſuperiour, or vntounto gouernours as vntounto them that are ſent of him. Nor things preſent, nor things to come. By things preſent and to come, we are to vnderſtand p. 864all both good and euill things, which now or hereafter ſhall befall vsus. Nor height, nor depth. There be diuerſe expoſitions of theſe words, ſome vnderſtanding them of ſpirits in the aire and in the deepe, ſome of the depth and profunditie of Satan; but as reuerend Beza well obſerues, the Apoſtle here puts the abſtract for the concrete: and by height, is meant things on high: and by depth things below: and herein (as I conceiue) the Apoſtle had an eye to that diuiſion of things in the ſecond Commandement, Exod. 20.4. Things that are in heauen aboue, or things in the earth beneath, or things in the water. Nor any other creature: this the Apoſtle addes to make an end of his induction, becauſe it had bene infinite to reckon vp all creatures; as if he had ſaid, nor any other thing created of what ſort ſoeuer, or how great ſoeuer. Shall be able to ſeparate vsus from the louelove of God. The louelove of God is here to be taken as before verſe 35. touching the louelove of Chriſt paſſiuely, for that louelove wherewith we are beloued of God; and the meaning is, ſhall be able to keepe backe, or breake off from vsus who truly beleeue in Chriſt, that louelove wherewith God loueth vsus. Which is in Chriſt Ieſus our Lord: that is, which God beareth to vsus, which comes to vsus in and through Chriſt Ieſus. The Apoſtle addes our Lord: now Chriſt Ieſus is Lord of true beleeuers after a ſpeciall manner, and that by a double right: firſt, by the right of free donation from his Father, Ioh. 17.9. I pray for them: I pray not for the world, but for them which thou hast giuen me, for they are thine. Secondly, by the right of redemption, 1. Corinth. 6.20. Ye are bought for a price; therefore glorifie God in your bodies, and in your ſpirit, for they are Gods. Now then thus conceiue we the meaning of the words of theſe two verſes, as if the Apoſtle had ſaid.

For I am fully and vndoubtedly reſolued of this as a moſt certaine truth, that neither the death of the bodie, nor the life of the body; no not the terrors and pangs of the one, nor the pleaſures, profits and honours that accompanie the other, nor bad Angels who are readie to do it, nor good Angels ſuppoſe they ſhould attempt ſuch a thing, nor any humane excellencies, great Commanders, in the world, whether they be in most eminent and principall authoritie, p. 865or ſecondarie powers ſent from them, nor things good or euill which now or hereafter ſhall befall vsus, nor things on high, nor things below in heauen, in earth, or vnderunder the earth, nor any other thing created, of what ſort ſoeuer, or how great ſoeuer, ſhall be able to keepe backe, or to breake off from vsus that truly beleeue in Chriſt, the louelove wherewith God loueth vsus, and which he beares to vsus, and comes to vsus in and through Christ Ieſus, who is our Lord after a ſpeciall manner, both by right of free donation from his Father, and alſo by right of redemption.

Come we to ſuch things as are hence offered for our further inſtruction. Firſt on the Apoſtles particular perſwaſion; for though it be not the firſt thing in order of nature, yet in the order of the words it is, and I will take it as it lies. For I am perſwaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature, ſhall be able to ſeparate vsus from the louelove of God which is in Chriſt Ieſus our Lord. We ſee the Apoſtle here makes knowne that he was perſwaded, euen fully and vndoubtedly reſolued of this as a moſt certaine truth, that nothing could ſeparate him and other true beleeu…rs from the louelove of God in Chriſt Ieſus. Now the point hence offered in the firſt place, is this.

That a Chriſtian may be fully and vndoubtedly perſwaded Doct. 1 of Gods louelove to him in Chriſt. A Chriſtian may infallibly know, and be certainly perſwaded of this, that God loues him in Ieſus Chriſt,A Chriſtian may infallibly know and be certainly perſwaded of this, that God loues him in Ieſus Chriſt. that he is beloued of God with a fatherly louelove, that God loues him as his child. 1. Ioh. 4.16. ſaith Saint Iohn, ſpeaking of himſelfe and other true Chriſtians, We hauehave knowne and beleeued the louelove that God hath in vsus, or beareth towards vsus. 1. Cor. 2.12. ſaith the Apoſtle, We hauehave receiued not the ſpirit of the world, but the Spirit which is of God, that we might know the things that are giuen to vsus of God. A Chriſtian may hauehave in him Gods Spirit, not onelyonly working faith in him, but alſo a ſpirituall diſcerning of thoſe things which are giuen him of God, euen a diſcerning of Gods louelove ſhed abroad in his heart by the holy Ghoſt which is giuen vntounto him, Rom. 5.5. and ſo may hauehave infallible knowledge, and a certaine perſwaſion p. 866of Gods louelove to him in Chriſt, and that in this world: and the grounds of this truth are theſe.

Reaſon 1 Firſt, a Chriſtian may infallibly know, and be certainly perſwaded, that he is in Chriſt, truly ingrafted into him, and a true member of Chriſt, and that Chriſt is in him; and therefore the Apoſtle bids the Corinthians ſearch and examine themſelues, Whether Chriſt were in them or no. 2. Cor. 13.5. And he ſaith, Know ye not that Chriſt is in you except ye be reprobates. And to bid men make ſearch for that which cannot be found, were ridiculous, and therefore a Chriſtian may infalliblie know, and be certainly perſwaded, that he is in Chriſt, who is the beloued Sonne of God, and in whom God loues his choſen, and cannot but louelove all that are in him.

Reaſon 2 Secondly, a Chriſtian may hauehave pledges of Gods ſpeciall louelove to him, as namely the holy Spirit of God, as an earneſt penie of his ſpeciall louelove, as the Apoſtle ſaith in that, Rom. 5.5. Gods louelove is ſhed abroad in our hearts by the holy Ghoſt giuen vntounto vsus: and 2. Cor. 1.22. He hath giuen the earneſt of the Spirit in our hearts: and alſo the ſpeciall effects of Gods ſanctifying Spirit, Effectuall faith, diligent louelove, and patience of hope in our Lord Ieſus Chriſt, as 1. Theſſ. 1.3. And therefore doubtleſſe a Chriſtian may in the time of this life infallibly know, and be certainly perſwaded of this, that God loues him in Chriſt with a fatherly louelove, and that God loues him as his child: and therefore for the vſe.

Vſe 1 In the firſt place, it is erronious, and falſe, and a damnable poſition that is held by the Papiſts, that a Chriſtian in the time of this life can onelyonly come to a probable coniecture of Gods louelove to him in Chriſt:That popiſh poſition confuted, that a Chriſtian in the time of this life can onelyonly come to a probable coniecture of Gods louelove to him in Chriſt. they ſay a Chriſtian may hope well of Gods louelove to him, but that he may be infallibly perſwaded of it, that they eſteeme as a preſumptuous hereſie. Now the truth deliuered doth directly croſſe this poſition of theirs, and this very text of the Apoſtle refutes them, I am perſwaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature, ſhall be able to ſeparate vsus from the louelove of God which is in Chriſt Ieſus our Lord. But here they p. 867ſeeke out ſhifts to elude the euidence of this text. Obiect. Firſt they ſay, Paul had a certaine perſwaſion of Gods louelove to him in Chriſt by a ſpeciall reuelation. A poore ſhift, the Apoſtle ſaith, 2. Cor. 12.4.2. Cor. 12 4. foreign.2 Cor 12:4 Such things as he had by reuelation, could not be vttered, they were foreign, things not to be ſpoken: but this perſwaſion of his he vttereth, and therefore it is none of thoſe ſecrets he had by ſpeciall reuelation. They ſay againe, the word here foreign, ſignifies onelyonly a coniecturall perſwaſion, Anſw. Obiect. and not certaine: but this is contrary to themſelues, Anſw. for they ſay he was certainly perſwaded of Gods louelove to him in Chriſt by reuelation. Againe, the word (indeed) ſometimes ſignifies a perſwaſion of charitie touching other particular perſons, and then it is not ſo certaine; but when it is vſed of a mans ſelfe according to the word of God, it is then a perſwaſion of faith, and moſt certaine, and ſo it is here vſed by the Apoſtle, and therefore notwithſtanding theſe cauils, the doctrine deliuered remaines a certaine truth. I leaue them.

And for a ſecond vſe: Is it ſo that a Chriſtian may in the time of this life infallibly know, and be certainly perſwaded of this, that God loues him in Chriſt with a fatherly louelove, and that God loues him as his child? I might here further Vſe 2 driue this to the reproofe of thoſe amongſt vsus who renounce Poperie, and yet thinke that this is impoſſible,We muſt labour to know it, & to be infallibly perſwaded of it, that God loueth vsus in Chriſt with a fatherly louelove, and that in particular. and too high a point, ſomewhat preſumptuous, but I paſſe by that, and on this ground we muſt learne to be ſtirred vp to labour to attaine this, euen to know it, and to be infallibly perſwaded of it, that God loues vsus in Chriſt with a fatherly louelove, and that he loues vsus in particular; and neuer to reſt, till we be in ſome meaſure ſo perſwaded, I ſay to labour to get an infallible perſwaſion of it in ſome meaſure. For indeed all Gods children hauehave not this perſwaſion in like meaſure, Note.ſome hauehave it in a greater meaſune, and ſome in a leſſe: neither hauehave Gods children this perſwaſion at all times alike, ſometimes by neglecting the meanes, or by falling into ſome ſinne, or by ſecret deſertion, or ſuch like, Gods children for a time loſe this comfortable perſwaſion. But ſeeing it is a thing that may be attained, and it is worth our labour & ſeeking after, let vsus neuer reſt till in ſome meaſure we come to p. 868know it infallibly, and to be certainly perſwaded of it, that we are beloued of God in Chriſt Ieſus with a fatherly louelove. How is that to be done, Queſt. may ſome ſay? Surely by getting two things, Anſw. namely, true faith and true holineſſe. Labour thou to get true faith into thy ſoule, euen faith purifying thine heart, Acts 15.9. and to hauehave thy faith ſeconded with the fruites of true holineſſe in thine heart and life, and ſhewing forth the power and life of it in all good duties of louelove towards God and towards men, and neuer reſt till thou find that thou doſt louelove God ſimply for himſelfe, and all that beare his image for his ſake, and that thou doſt come out of the world, and renounce the vanities, and pleaſures, and profits, and honours of it, and doſt chooſe God for thy portion, and thereupon thou maiſt perſwade thy ſelfe infallibly that God loues thee, 1. Ioh. 4.19. We louelove him becauſe he loued vsus firſt. God loues vsus firſt, and if we louelove him, that is the ſeale and fruite of Gods louelove to vsus, and as it were the counterpane of his louelove written in our hearts, by which we may be ſure that he hath loued vsus firſt: Oh then neuer reſt till thou find theſe two things in thine owne ſoule, true faith, and true holineſſe, and ſo thou mayeſt infallibly know, and be certainly perſwaded of this, that God loues thee in Ieſus Chriſt with a fatherly louelove, euen as his owne deare child, and finding that it will fill thine heart with ſound and true ioy and reioycing, and make thee truly & heartily thankfull to God for all mercies beſtowed on thee, and alſo make thee go on in an holy courſe of life with courage, and comfort, and chearefulneſſe.

Now in that the Apoſtle ſaith, he was perſwaded of this, that nothing could ſeparate him and other true beleeuers from the louelove of God, and this perſwaſion of his, in reſpect of himſelfe was a perſwaſion of faith, as I hauehave ſhewed, it was not an opinion or a bare coniecture, but a perſwaſion of heart, and ſo certaine and infallible; onelyonly note we thus much.

Doct. 2 That true ſauing faith is not a confuſed notion wrapped vp altogether in vncertaintie,True ſauing faith is a diſtinct, certaine and infallible knowledge. ſo as a man cannot know what he holds or beleeues: but it is a diſtinct, a certaine, and infallible p. 869knowledge: Faith in the generall nature of it is a light of ſpirituall knowledge, and that knowledge is qualified with an infallible certaintie: it is an infallible knowledge, it makes a demonſtration in the mind of a beleeuer, it may be truly ſaid, Fides est vides, true faith is as it were a ſight of that which is beleeued: and the holy Ghoſt ſaith, Heb. 11.1.Heb. 11.1. foreign.Heb 11:1 True faith is the euidence of things not ſeene, that is, an infallible demonſtration and certaintie whereby the mind being conuinced, not by reaſon or ſenſe, but by diuine teſtimony, doth moſt firmely embrace the promiſes of God: and therefore for the vſe of this in a word.

It cannot be that implicite faith, Vſe. faith infolded in the faith of the Church, is a true faith, as the Papiſts teach:Popiſh implicite faith no true faith. they ſay it is ſufficient for a Chriſtian to beleeue as the Church beleeues, and ſo indeed they deſtroy the nature of true faith, and make it a blockiſh ignorance, and their doctrine tends to hold men in blindneſſe and perpetuall ignorance; we are to renounce it, and to remember that true faith is a diſtinct, certaine, and infallible knowledge, and that eueryevery true beleeuer knowes certainly what he holds and beleeues.Note. Yet withall remember, that eueryevery true faith is not a full perſwaſion: true faith hath certaintie ioyned with it, but not fulneſſe of certaintie, and euerie true beleeuer hath a certaine perſwaſion of Gods louelove to him in Chriſt, yet not a full perſwaſion at the firſt: that followes on obſeruation and much experience of the merciemercy and fauour of God, as I might ſhew by the examples of Abraham, of Dauid, and of diuerſe other ſeruants of God, but I paſſe from that.

Come we now to the propoſition here layd downe, which the Apoſtle puts downe by way of induction, reckoning vp of particulars, Neither death, nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature. And firſt from this induction in generall, we are giuen to vnderſtand thus much.

That no creature in heauen, in earth, or in hell, can poſſibly Doct. 3 breake off, or keepe backe Gods louelove from his children,No creature in heauen, in earth, or in hell, can poſſibly breake off or keepe back Gods louelove frō his children. not the power of the mightieſt and ſtrongeſt creatures that p. 870be, no not of Angels good or bad, though they be exceeding mightie and potent, that can make one who is beloued of God in ſpeciall manner, not beloued of God, or leſſe beloued of him: it is not the power of heauen or of hell y^t can do it. And for this we hauehave further euidence and teſtimony of Scripture, Iſai. 54.10. ſaith the Lord, The mountaines ſhall remooue, and the hils ſhall fall downe, but my merciemercy or my louelove ſhall not depart from thee, neither ſhall the couenant of my peace fall away, ſaith the Lord: as if he had ſaid, though the whole world be turned vp-ſide downe, and heauen and earth come together and be remooued out of their places, yet ſhall not my louelove be remooued from my children: in the greateſt confuſion of things, my louelove, my merciemercy, and my compaſſion ſhall ſtill abide with them. Matth. 16.18. Chriſt ſaith, The gates of hell, the power of hell, ſhall not preuaile againſt the faith of his Church and of true beleeuers: all the cunning and ſtrength of the diuell and his Angels ſhall neuer be able to ouercome the faith of true beleeuers; and if not the faith of true beleeuers, ſurely not the louelove of God to them, that being more firme and more inuincible: and indeed in the iudgement of all it cannot be ſeuered from ſuch as continue true beleeuers. Ioh. 10.28.29. ſaith Chriſt, I giuegive my ſheepe eternall life, and they ſhall neuer periſh, neither ſhall any plucke them out of mine hand. My Father which gaue them me is greater then all, and none is able to take them out of my Fathers hand: as if he had ſaid, the power of my Father is ſuch, as that no aduerſarie power whatſoeuer is able to wreſt my ſheepe out of his hand, and ſo to breake off his louelove from them. And hence it is that the Apoſtle ſaith, 2. Tim. 1.12. I know whom I hauehave truſted, and I am perſwaded he is able to keepe that which I hauehave committed vntounto him, that is, my eternall ſaluation, which out of his louelove he hath purpoſed to beſtow on me, and nothing can hinder his purpoſe, or breake off his louelove from me, but he will vndoubtedly keepe my ſaluation ſafe and ſure againſt that day. And to theſe we might adde other teſtimonies further confirming the truth of the point in hand, that no creature, in heauen, in earth or in hell, can poſſibly keepe p. 871backe, or breake off Gods louelove from his children, and no power of the mightieſt and ſtrongeſt creatures that be, can make one who is beloued of God in ſpeciall manner, not to be beloued of him, or leſſe beloued of him: and the reaſons & grounds of it are theſe.

Firſt, God loues his children with the ſame louelove that he Reaſon 1 loues Chriſt his Sonne, as Chriſt ſaith, Ioh. 17.23. Thou haſt loued them as thou haſt loued me, though not with the ſame degree of louelove: and nothing can hinder or breake off Gods louelove frō Chriſt his Son, He and his Father being one, Ioh. 10.30.Ioh. 10.30.John 10:30

Againe, God is infinite both in wiſdome & power, and the Reaſon 2 wiſedome or ſubtiltie of the wiſeſt or cunningeſt creatures in heauē, in earth, or in hell, is finite; & the power of the ſtrongeſt creature is alſo limited and finite, and there is no proportion betweene the wiſedome and power of the wiſeſt & ſtrongeſt creatures, and the wiſedome and power of God; and ſo neither can the wiſeſt or cunningeſt creatures cauſe the Lord by any ſubtiltie or perſwaſion to alter his louelove to his children, nor can the ſtrongeſt creatures by any oppoſition they are able to make, auert and turne away his louelove from them: and therefore doubtleſſe no creature in heauen, in earth, or hell, can poſſibly keepe backe or breake off Gods louelove, or make one who is beloued of God in ſpeciall manner, not to be beloued of God, or leſſe loued of God.

And for the vſe of this: firſt this ground of truth conuinceth Vſe 1 the errour of the Papiſts, Arminians, and Anabaptiſts,The errour of the Papiſts Arminians, & Anabaptiſts, touching falling from grace, conuinced. which we hauehave often had occaſion to deale againſt in that they teach that ſuch as are in the ſtate of grace and Gods ſpeciall louelove, may loſe it, and fall from it, and may to day be loued of God, and to morrow be ſhaken out of his louelove. A doctrine diuelliſh, and moſt vncomfortable, and directly contrary to the truth now deliuered, and to the plaine euidence of the holy word of God, which teacheth, that ſuch as are beloued of God, they are ſo kept by him from euill, as Chriſt prayed, Ioh. 17.15. euen from that euill one the diuell, and from all his inſtruments, as that none of them can poſſibly ſhake them out of his louelove. Oh but ſay the Arminians and p. 872Anabaptiſts, Obiect. this doctrine leaues no place for feare, but breeds preſumption in Gods children, and this doctrine being true they hauehave no cauſe of feare. Anſw. They are deceiued, a child of God imbracing this truth, that he being beloued of God in ſpeciall manner, no creature in heauen, in earth, or in hell, can poſſibly keepe back or breake off Gods louelove from him, it breeds in him a louelove of God againe, and conſequently true feare, which is oppoſed to ſenſleſſe ſtupiditie and carnall preſumption. Againe, it is falſe, that ſuch as are beloued of God in ſpeciall maner, and they know they are ſo, to hauehave no cauſe of feare, vnleſſe no other euils but finall damnation need to be feared. A child of GodThe holy feare of a child of God. hath cauſe ſtill to feare with an holy feare, leſt by ſinne he diſpleaſe God his louing Father, and prouoke him to afflict him in his bodie, and in his ſoule, leſt by ſinne he loſe the tokens of Gods louelove, peace of conſcience touching the ſecret feeling of it, ioy in the Spirit, cleareneſſe of vnderſtanding, and a feeling affection to good things and good duties, holy boldneſſe to draw neare to the preſence of God, and ſuch like. Therefore it is but a cauill, that the doctrine deliuered leaues no place for feare, and that Gods children hauehave no cauſe to feare, the doctrine deliuered being true, I leaue them, and come to a ſecond vſe.

Vſe 2 Is it ſo that no creature in heauen, earth, or in hell, can poſſibly breake off or keepe backe Gods louelove from his children, or make one who is beloued of God in ſpeciall manner not to be beloued of God, or leſſe beloued of him? Surely the due conſideration of this may yeeld thee matter of exceeding great comfort: and thinke on it to thy comfort whoſoeuer thou art that haſt good euidence of it that thou art a child of God, and that thou art beloued of God in ſpeciall manner:Great cōfort to ſuch as hauehave good euidence of it, that they are beloued of God in ſpeciall manner. thou hauing the ſpeciall louelove and fauour of God thou art an happie man or woman; yea ſo long as thou art beloued of God, no manner of miſerie can make thee miſerable. As I ſaid not long ſince, if thou wert in hell, the deepeſt gulfe of all miſerie, and yet beloued of God (if it were poſſible) thou ſhouldſt ſtill be in a moſt happie ſtate and condition. Now this addes to thy happineſſe and comfort, that being beloued p. 873of God in ſpeciall manner, thou ſhalt ſo continue for euer, it is not all the power and ſtrength, or all the wit, and skill, or cunning, or ſubtiltie of all the creatures in heauen, in earth, or in hell, if they ſhould all ioyne together, can poſſibly breake off or keepe backe Gods louelove from thee, or wind or wreſt thee out of fauour with him. Thou maiſt loſe the fauour of men, yea of thy deareſt friends, either by thine owne deſert, or be wrong out of it by the malicious practiſe of enuious men. Yea be it ſo that thou art in fauour with the greateſt, thou art a kings fauourite, yet either through thine owne iuſt deſert thou maiſt be caſt off as Haman was, Heſt. 7. or the enuie and malice of men may worke thee out of his fauour; but thou being beloued of God in ſpeciall manner, and being as it were his darling, and his fauourite, as indeed thou art thou being a child of God, though neuer ſo poore or meane in the world, thou canſt not loſe his fauour by any thing done by thy ſelfe, his louelove to thee being vnchangeable; neither canſt thou be wreſted and wrong out of it by any aduerſarie power whatſoeuer, God is ſtronger then all, he is able to keepe thee in his louelove, and he will keepe thee in it in deſpite of Satan and all the power of hell. Hath God ſo farre manifeſted his louelove to thee, as to giuegive his owne deare Sonne to ſhed his bloud for thee, and to ſuffer the paines of hell for thee, and will he ſuffer the power of hell to draw thee out of his louelove? no, no, aſſuredly he will not. Let then the diuell and all the enemies of thy good do what they can againſt thee, and though the Lord ſuffer them to preuaile farre, to thruſt thee out of houſe and home, and to ſtrip thee of health, of wealth, of libertie, and of all outward good things & meanes of comfort, yet Gods louelove they cannot take from thee, nor leſſen and diminiſh his louelove towards thee, and make thee leſſe beloued of him, when they hauehave done all the euill and miſchiefe they can to thee: and when thou art plonged into the deepeſt diſtreſſe they can bring thee into, thou art ſtill beloued of God, and ſtill as deare to him and as precious in his ſight as euer thou waſt: and that may be a ground of ſweete comfort to thee, thinke on it to thy comfort.

p. 874Come we now to ſtand on the particulars here reckoned vp by the Apoſtle by way of induction: Neither death, nor life, nor Angels, nor principalities, nor powers, nor things preſent, nor things to come, nor height, nor depth, nor any other creature: at leaſt on ſome of theſe, for on eueryevery one of theſe particulars we ſhall not need to ſtand ſeuerally, hauing touched them in ſome doctrines before deliuered.

Now the firſt particular here mentioned is death, and by death (as I ſhewed) we are to vnderſtand the death of the bodie, the ſeparation of the ſoule from the bodie, and the paines and the pangs that either go before it, or with it and do accompanie it: and the point hence offered lyes plaine before vsus, it is this.

Doct. 4 That neither the paines and pangs of death of the bodie, nor the death of the bodie it ſelfe,Neither the death of the bodie, whatſoeuer it be, not the pangs and paines of it, can poſſibly breake off o… keepe backe Gods louelove from his children. the ſeparation of the ſoule from the bodie, whether it be naturall and by the courſe of nature, or violent, can poſſibly breake off or keepe backe Gods louelove from his children. Though the pangs of a naturall death be moſt bitter and painfull, or the tortures of a violent death be moſt extreme, yet can they not ſeparate betweene Gods louelove and a child of his: and though death ſeparate the ſoule from the body, yet can it not ſeparate either the ſoule or the bodie of a child of God from God, and from Gods ſpeciall louelove. And that this is a truth, we hauehave further euidence and teſtimonie of Scripture. We reade Hebr. 11.35.36.37. that the Saints and ſeruants of God in times of old were moſt cruelly dealt withall, They were racked▪ they were tried by mockings and ſcourgings, by bonds and impriſonment, they were ſtoned, hewen aſunder, tempted, ſlaine with the ſword, they wandered vp and downe in ſheepe skins, and in goate skins, being deſtitute, afflicted, and grieuouſly tormented: yet the holy Ghoſt giues this teſtimonie of them, verſe 38. that euen then they were ſuch as the world was not worthy of▪ they were then the Lords worthies, right deare and precious in the ſight o… God: their cru…ll tortures and ſhedding of their bloud after a moſt cruell manner, did not breake off or keepe backe Gods louelove from them. And this the holy Martyr Stephen knew well, he knew p. 875that he was beloued of God, and right deare and precious in his ſight when the ſtones were about his eares, and did batter, and bruſe, and breake his bodie, and beate out his braines, and in confidence and aſſurance of Gods louelove to him did he then commend his ſoule into the hands of the Lord Ieſus. Act. 7.59. the text ſaith, his cruell and bloudie minded perſecutours ranne on him violently and ſtoned him, and he called and ſaid, Lord Ieſus receiue my ſpirit: yea the text ſaith, verſe 60. that his violent death was but as a ſweet ſleepe, it was a falling faſt aſleepe in the hands of the Lord Ieſus: and ſo indeed is the death of eueryevery child of God, whether it be naturall or violent, it is but a ſleeping in Ieſus, as 1. Theſſ. 4.14. And ſo the death of the bodie of what ſort ſoeuer, whether naturall or violent, and after what manner ſoeuer it be, cannot …oſſibly breake off or keepe backe Gods louelove from his children, and ſeparate either the ſoule or the bodie of a child of God from God and from Gods ſpeciall louelove: and the reaſon and ground of it is plaine, namely this.

A child of God is vnited and knit to Chriſt with an inſeparable vnion, and he ſo remaines for euer, Reaſon. in what ſtate or condition ſoeuer he be, in health, in ſickneſſe, in extremitie of paines and tortures, in life, in death, and after death he continues knit to Chriſt in his bodie and in his ſoule. Yea though the bodie of a child of God be dead and rotten, and turned to duſt in the earth, or be in the ſea, or whereſoeuer, yet it is ſtill within the couenant of grace, and a member of Chriſt, as the Apoſtle ſaith, Rom. 14.8. Whether ye liue or dye, we being true beleeuers, we are ſtill the Lords both in our bodies and ſoules, and God is ſtill the God both of our bodies and ſoules. And therefore doubtleſſe the death of the bodie, whether naturall or violent, or after what manner ſoeuer it be, cannot poſſibly breake off or keepe backe Gods louelove from his children, and ſeparate either the ſoule or the bodie of a child of God from God, and from Gods ſpeciall louelove.

But haply ſome may obiect againſt this the words of Chriſt, Mat. 22.32. that God is not the God of the dead, Obiect. but of the liuing.

p. 876Anſw. I anſwer: God is not the God of the dead, according to the ſence and meaning of the Sadduces, againſt whom Chriſt there deales, who denied the reſurrection, and thought that the dead bodies of the Saints were ſo dead, as neuer to riſe againe, but he is the God of his children being dead in their bodies to be raiſed vp againe; yea he is a friend to the dead bodies of his children, and the very duſt of their bodies is deare to him when they are turned to duſt, and his hand doth ſtill hold and keepe them in time to reſtore them to life againe. And ſo it ſtill remaines a truth, that the death of the body, of what ſort ſoeuer, or after what manner ſoeuer it be effected, though it come by moſt cruell torments, cannot poſſibly breake off or leſſen Gods louelove from his children, and ſeparate either the ſoule or bodie of a child of God from God, and from Gods ſpeciall louelove: and for the vſe of this.

Ʋſe 1 Firſt conſider we this truth to this purpoſe: Cannot death ſeparate the bodie of a child of God from God,A man or woman may be right deare to God, and in ſpeciall fauour with him, and yet want the feeling of his louelove for a time. and from his ſpeciall louelove? Is the bodie of a child of God beloued of God, when it is ſeuered from the ſoule, when it lyes dead and is voide of ſenſe and feeling? Is it then deare to God when it is not ſenſible of any comfort? Surely then it holds ſound and good, that a man or a woman may be right deare to God, and in ſpeciall fauour with God, and yet want the feeling of his louelove for a time. And do not thou whoſoeuer thou art, thou finding that God hath done great good things for thy ſoule, euen that for thee which he hath not done for thouſands in the world, he hath giuen thee a ſight of thy ſinnes, an heart truly humbled for them, a minde to know him, an heart to feare him, a care and conſcience to obey God: do not thou I ſay, perplex thy ſelfe, and diſquiet thine owne ſoule, becauſe haply for the preſent thou wanteſt the feeling of Gods louelove to thee: conſider with thy ſelfe, thou maiſt be right deare to God, and be loued of him in ſpeciall manner, and yet for the preſent be as inſenſible of his louelove, and hauehave no more feeling of it then a dead bodie, eſpecially in the time of trouble and diſtreſſe, and in the time of temptation. And though the feeling of comfort from God in the time of diſtreſſe be a fruite p. 877and worke of faith, yet a man or a woman may hauehave faith that for the preſent wants the ſenſe and feeling of comfort. Indeed none are in a good ſtate that want faith, Note.yet doubtleſſe many are in a bleſſed ſtate that want the feeling of comfort for the preſent. And therefore do not herein wrong thy ſelfe, and ſo iudge thy ſelfe voide of faith and out of Gods fauour, becauſe as yet thou haſt not a liuely ſenſe & feeling of Gods louelove, the Lord will exerciſe thee with want of feeling of it for a time, and when he hath fitted thee for it he will giuegive it to thee.

Now for a ſecond vſe: is it ſo that the death of bodie, of Ʋſe 2 what ſort ſoeuer, or after what manner ſoeuer, cannot poſſibly breake off or keepe backe Gods louelove from his child, and ſeparate either the ſoule or bodie of a child of God from God, and from Gods ſpeciall louelove? Here is then a ground of ſweet comfort to all Gods children againſt the feare of death:Sweete comfort to all Gods childrē againſt the feare of death the truth now deliuered being mingled with faith in the hearts of Gods children, it will arme and ſtrengthen them againſt the feare of death, and cheere vp their hearts in the paines and pangs of death, of what kind ſoeuer it be, be it neuer ſo bitter and painfull. What though a child of God be vnderunder ſome bitter and grinding diſeaſe of the ſtone, of a burning feuer, and the heate of it is ſo fierce and ſo violent and ſtrong on him, as in his owne ſenſe and feeling he ſeemes to lye in flames of fire? What though a child of God be taken away by a violent death, either ſuddenly by ſome ſtrange accident, as he fals from ſome high place, or from his horſe, and his braines are daſht out, or he is drownd, or ſuch like, or his life is taken from him by his cruell perſecutours, and they put him to moſt wofull racke and tortures, and they caſt his body to be deuoured of wilde beaſts, or to be meate to the foules of the ayre, as Pſal. 79.20. they drag his body through the ſtreets, they hang him on a gibbet, they burne him, and put him to death after a moſt cruell manner? yet it is not the kinde of death or manner of death whatſoeuer it be, that can poſſibly breake off or keepe backe Gods louelove from him, or ſeparate either his ſoule or bodie from Gods ſpeciall louelove. Oh then let this ground of truth be mingled with faith in our hearts, p. 878we being the children of God, and we ſhall find it will ſtand by vsus and comfort vsus when we lye gaſping for breath on our death beds, and it will arme vsus againſt the feare of death, of what ſort ſoeuer it be. 1. Sam. 30.6. we finde that when the people were readie to ſtone Dauid, and Dauid ſaw nothing but preſent death before him, the text ſaith, Dauid comforted himſelfe in the Lord his God. The words are full of weight, together with the apprehenſion of death, as Dauid thought vnauoidable, he apprehended the merciemercy of God in the couenant, and he perſwaded himſelfe that death could not ſeuer him from his God, and from the louelove of God, and thereupon he cheered vp his heart, and was comforted. So doubtleſſe if the truth now deliuered be ſetled in our hearts and mingled with faith, we ſhall find it will miniſter matter of ſweet comfort vntounto vsus in the bittereſt paines that can befall vsus, and it will ſtrengthen vsus againſt the feare of death, of what kinde ſoeuer it be, and be it neuer ſo bitter and painfull: Neither death, nor life (ſaith the Apoſtle) ſhall be able to ſeparate vsus from the louelove of God which is in Christ Ieſus our Lord. By life (as I ſhewed) we are to vnderſtand the life of the bodie, and the pleaſures, profits, and honours that do accompanie it. Now the point hence offered I need not ſtand on, for eueryevery one who knowes things aright, will confeſſe that the life of the bodie and the good things of this life, health, wealth, peace, plentie, honour, and ſuch like, cannot poſſibly breake off or keepe backe Gods louelove from his children: for indeed both life it ſelfe and the good things of this life, are bleſſings of God in themſelues, and to Gods children they are giuen as bleſſings in merciemercy, and Gods children hauehave right and title to them in Chriſt, and to the lawfull vſe of them, and they are giuen to them as pledges of Gods louelove, and faith ſanctifies all outward good things to Gods children; and therefore they cannot poſſibly breake off or keepe backe Gods louelove from his children: I will not therefore ſtand on it. But it may ſeeme ſtrange why the Apoſtle ſhould here reckon life among the things that cannot ſeparate Gods children from Gods louelove, meaning by life, as ye hauehave heard, the life of the bodie, and p. 879the good things of this life: ſurely herein appeares the wiſedome Doct. 5 of the Apoſtle,The wiſdome of God and the wiſdome of the Apoſtle appeares in this, in arming Gods children againſt a ſpeciall ſubtiltie of Satan. and the wiſedome of the holy Spirit of God by whom he was guided. This doubtleſſe he did to arme Gods children againſt a ſpeciall ſubtiltie of Satan; Satan is tampering with Gods children, not onelyonly on the left, but ſometimes on the right, and he ſometimes labours to perſwade a child of God that he is not loued of God, becauſe God vouchſafes him outward good things, and a freedome from euils and afflictions that many of Gods children lye vnderunder: and that this is ſo, no doubt ſome can witneſſe out of their owne experience. HaueHave not ſome at one time or other thus reaſoned and thought with themſelues, Surely God giues me a good meaſure of health and ſtrength, and a competent meaſure of outward good things, and I am not in ſuch affliction as I ſee other of Gods children are, and am I a child of God? I doubt whether God louelove me or no. This is ſometimes the reaſoning and thought of a child of God: and ſure I am, I hauehave knowne a deare child of God thus to reaſon, and thus to thinke in reſpect of inward trials, and in the time of ſickneſſe hath thus ſpoken, I finde my ſelfe not buffeted by Satan, and ſo aſſaulted by him as I hauehave knowne ſome of Gods deare children in the time of their ſickneſſe, and when they hauehave drawne neare to their end; my conſcience is quiet, and I find peace in my ſoule, am I a child of God? See the cunning of a ſubtill enemie: and thus doubtleſſe it is ſometimes in reſpect of outward good things and freedome from euils. Now this the holy Spirit of God here preuents, in that he ſaith, that life, and the good things of this life, cannot ſeparate from the louelove of God: Vſe. and he would hauehave vsus learne that which the Preacher hath taught vsus, Eccleſ. 9.1. that no man knowes either louelove or hatred from outward things, good or euill,No man knowes whether God loues him or hates him by outward things good or euill. but we are to looke to the inward qualification of our ſoules, and if thou finde in thee the inward qualification of a child of God, thou findeſt ſanctifying grace in thy ſoule, and true faith in thine heart, and withall the Lord vouchſafes thee outward good things, and freedome from euils that other of Gods children lye vnderunder, bleſſe God for it, and vſe thoſe good p. 880things to the glorie of God, and to the helping of thee forward in the way to heauen; and trouble not thy ſelfe with this, that thou art not afflicted as other of Gods children be, leaue that to the wiſedome of thy heauenly Father, who meaſures out the afflictions of his children in wiſedome, and as he ſees meete and fit; and be thou readie in the preparation of thine heart to vndergo any affliction, to loſe health, wealth, libertie, and life it ſelfe for the name of Chriſt, and for the profeſſion of his Goſpell, and for the keeping of faith and a good conſcience: and remember that life and the good things of this life, cannot ſeparate thee from the louelove of God in Chriſt.

Let vsus now go on to ſome other of the particulars here reckoned vp by the Apoſtle: and the next in order are Angels, principalities, and powers, of which we ſhall not need to ſpeake, they were comprehended in that doctrine, That no creature in heauen, in earth, or in hell, can poſſibly breake off or keepe backe Gods louelove from his children; & likewiſe thoſe particulars, height, and depth: and therefore I will not ſtand on them ſeuerally, onelyonly I hold it fit to note that the Apoſtle here reckons things to come, and a little to ſtand on that particular branch of his induction, he ſaith, Things to come cannot ſeparate Gods child…en from Gods louelove: and by things to come he meanes (as I ſhewed) both good and euill things that in time to come may befall Gods children: and the point hence offered is this.

Doct. 6 That nothing to come, no euent, no falling out and comming to paſſe of things in this world, whatſoeuer it be, can poſſibly breake off or keepe backe Gods louelove from his children.No euent or comming to paſſe of things in this world, can poſſiblie breake off or keepe backe Gods louelove from his children. Though the things to come be vnknowne and vncertaine what they ſhall be, yet this is moſt certaine and ſure, whatſoeuer they be they cannot worke a ſeparation of Gods children from God and from Gods ſpeciall louelove. We reade, Iſai. 46.3.4. the Lord ſaith, he had borne the houſe of Iaacob and Iſrael, and the remnant of the houſe of Iaacob and Iſrael from the wombe, and brought them vp from the birth: and for the time to come he would ſtill be the ſame to them, euen to old age, and to p. 881hoare haires, and things to come ſhould not ſeparate betweene him and them: and thus alſo Chriſt ſpeakes, Ioh. 10.28. that for the time to come ſuch as are his ſheepe ſhall be kept from periſhing, and from being pluckt out of his hand, and whatſoeuer comes to them and befals them, they ſhall not miſcarrie, it ſhall not ſeparate them from him. And to this purpoſe is that of Iude verſe 1. of his Epiſtle, that the called and ſanctified of God, true beleeuers, and Gods children,Iude Epiſt. 1. they are reſerued to Ieſus Chriſt, and things to come cannot ſeuer them from him, & from his louelove. It is but a cauill of the Arminians, that the reſeruation or aſſeruation of the called of God there ſpoken of belongs to the time paſt: for ſuch as hauehave bene and are kept of God the Father to Ieſus Chriſt, ſhall be ſtill kept of him to the end, as the Apoſtle ſaith, Philip. 1.6. He that hath begun to keepe them, will perfect the good worke he hath begun, and will keepe them to the end; no euent or thing to come whatſoeuer, can poſſibly breake off or keepe backe Gods louelove from them: and why, the reaſons of it are euident.

Firſt, in Gods hand is the diſpoſing of all things, of life it Reaſon 1 ſelfe, and of the euents of life, and in his hand are the iſſues of all things, Pſal. 31.15. My times are in thine hand, ſaith Dauid. And not onelyonly things preſent are diſpoſed of by the hand of God, but things to come alſo; for to him all things are preſent, and he orders all things at his owne good will & pleaſure, and his will is effectuall for the good of his children in all things that befall them.

And againe, there is a perpetuitie euen of the louelove of true Reaſon 2 beleeuers: they hauing their hearts once poſſeſſed with true louelove to God and to the Saints of God by the worke of the Spirit, they cannot be vtterly deſtitute of that louelove, that louelove of theirs ſhall neuer vtterly fall away, 1. Cor. 13.8. And the louelove of true beleeuers towards God and towards men begun in this life, ſhall continue for euer in the life to come, and in heauen it ſhall be in full perfection: and much more is the louelove of God to his children perpetuall, and ſhall neuer faile, or be broken off by any euent whatſoeuer. And therefore p. 882doubtleſſe this we may reſolue on as a certaine truth, that no euent, no falling out and coming to paſſe of things in this world whatſoeuer, can poſſibly breake off or keepe backe Gods louelove from his children.

Now for the vſe of this: I might bend the force of this truth againſt that erronious conceit of ſome, that a child of God cannot be ſure of his continuance in the louelove of God. Some erring ſpirits ſay, that a child of God may now for the preſent be aſſured of Gods louelove to him, but he cannot be ſo for the time to come: they ſay God continues to louelove his children if they continue to louelove him, but if they be diuerted & turned aſide by ſome euent from their louelove to God, then God ceaſſeth to louelove them; a conceit directly contrarie to the plaine euidence of the word of God, and to the truth now deliuered: we hauehave often had occaſion to deale againſt it, I paſſe by it, Ʋſe. and for the vſe of the truth deliuered: It may ſerue to arme and ſtrengthen Gods children againſt the feare of variable euents and falling out of things here in this world;How Gods children may be armed & ſtrengthened againſt the feare of the variable euents and falling out of things here in this world. this world is a place of continuall alteration and changing, The face and faſhion of the world is variable, and goeth away, 1. Cor. 7.31. The things in the world are changeable, and the ſtate of mans life is ſubiect to continuall mutation & change, as one ſaith well, the day is ſometimes a mother, and ſometimes a ſtepmother, it ſometimes brings foorth good, and ſometimes it brings foorth euill, a man is now well, and preſently ſicke, now rich, and ſuddenly poore, now in honour and high place, and preſently debaſ…d and wheeled downe: and as Salomon ſaith, Eccleſ. 7.2. The life of man is as a ſhadow that is wauering and changeable, and neuer continuing in one ſtay, as Iob 14.2. Now in all alterations and changes that be in the world, here is the ſtay and comfort of the child of God, that Gods louelove to him ſtill abides with him, and is neuer changed: and though it be with a child of God as with other men, he cannot tell what ſhall befall him hereafter, as the common ſaying is, a man knowes his beginning, but he knowes not his end, and things to come are doubtfull and vncertaine, though witches, wizards, and ſuch inſtruments p. 883of the diuell will take on them to foretell things to come; but I ſay, though a child of God know not what ſhall come to him to morrow, and in the time to come, as Paul ſaid, Acts 20.22. I go bound in the Spirit to Ieruſalem, and know not what things ſhall come vntounto me there: yet here is his comfort, he knowes this, that come what will come, or what can come, either in the world or in his owne particular perſon, no euent whatſoeuer it be can poſſibly breake off or keepe back Gods louelove from him: and though his ſtate be changed, yet Gods louelove to him is not changed, that is ſtill the ſame; and what a comfort may this be to a child of God? Who can ſay and ſay truly, that his ſtate is ſuch in regard of his bodie and outward eſtate, as no euent can change it, or remoue him from it? Surely none liuing on the face of the earth. Dauid indeed ſaid, Pſal. 30.6. That he ſhould neuer be remooued: but he found it otherwiſe, as himſelfe ſaith, verſe 7. The Lord hid his face, and he was troubled, onelyonly the child of God is in ſuch a firme ſtate and condition in reſpect of Gods louelove, as that nothing that befals him can remoue him from that: things to come cannot poſſibly breake off or keepe backe Gods louelove from him. And that may be a ground of ſweet comfort to vsus, we being the children of God, and if we be able to mingle it with faith in our hearts, we ſhall find it will comfort vsus amidſt the hurlie burlies, and changes, and greateſt alterations of things that fall out here in this world.

Come we now to the laſt words of verſe 39. which is, in Chriſt Ieſus our Lord. Theſe words as heretofore I hauehave made knowne, are a ſecond amplification of the Apoſtles propoſition, that nothing can ſeparate Gods children from the louelove of God; and they containe the ground of Gods louelove to his children, that it is grounded not on any thing in themſelues, but on Chriſt Ieſus: and the point hence offered in the firſt place, is this. Doct. 7

That the ground of Gods louelove to his children is in Chriſt Ieſus. God loues his children moſt dearely,The ground of Gods louelove to his children is onelyonly in Chriſt Ieſus. and the ground of his louelove to them is not in themſelues, nor in any creature in heauen or earth, but onelyonly in Chriſt. Indeed it is true, to preuent p. 884an obiection in the beginning, God loues his owne image, the ſtampe of his grace, and the worke of his good Spirit, namely holineſſe and ſanctification where he finds it in his children, but the ground of that worke is his louelove to them in Chriſt his Sonne, he loues them in Chriſt, and out of that louelove of his to them in Chriſt, he is pleaſed to worke on their ſoules to their ſanctification. So the ground of his louelove to them is in Chriſt Ieſus: and hence it is that the Apoſtle ſaith, Epheſ. 1.3. That God euen the Father of our Lord Ieſus Chriſt, hath bleſſed vsus with all ſpirituall bleſſing in heauenly things: and then he ſubioynes in Chriſt, he maketh Chriſt the ground of all ſpirituall bleſſings, and of all the fruites of Gods louelove to his children. And 2. Pet. 1.2.3. the Apoſtle ſaith, We are bleſſed through the acknowledging of Chriſt with all things that belong to life and godlineſſe. And 1. Corinth. 1.30. Christ is made to vsus of God, wiſedome, and righteouſneſſe, and ſanctification, and redemption. And ſo in many other places we find that Chriſt is the ground and foundation of all good things that come from God to his choſen: Reaſon. which doth plainly euidence that the ground of Gods louelove to his children is onelyonly in Chriſt Ieſus. And indeed Chriſt is the head of the couenant that God hath ſtriken with his choſen: and the grace of election beginneth firſt with Chriſt the head, and in him it deſcendeth downe to all Gods Vſe 1 choſen.

A diſcouerie of it to be a wrong & prepoſterous courſe, to ſeeke for the ground of Gods louelove to vsus in our ſelues. Popiſh doctrine yeelds no true comfort to the weary ſoule.Now this for vſe firſt teacheth vsus, that they take a wrong and a prepoſterous courſe, who ſeeke for the ground of Gods louelove to them in themſelues: & thus do the Papiſts, they make the ground of Gods louelove to them their owne inherent goodneſſe and righteouſneſſe, and ſo doing, it is no maruell that their doctrine can giuegive no true comfort to the wearie ſoule and to the troubled conſcience, nor can yeeld any certaintie of ſaluation: they draw their followers from the ground of true comfort Chriſt Ieſus, and make them leane on a rotten and ſandie foundation, their one goodneſſe: and therefore they cannot poſſibly yeeld comfort to them. And for our ſelues, this being ſo, that the ground of Gods louelove to his children p. 885is in Chriſt Ieſus. We may hence gather and conclude Vſe 2 our happineſſe,The ſtate of thoſe diſcouered to be moſt happie who are aſſured of Gods louelove to them. that we are in a moſt happie ſtate if we be once aſſured of Gods louelove to vsus, for that louelove of God to vsus is grounded and ſetled on a ſure foundation, and ſuch as neuer can be ſhaken. How firme is that coniunction with God, which is begun in ſuch an head as Chriſt Ieſus, who is God with God bleſſed for euer? How firme and ſure is Gods louelove to vsus, he louing vsus in Chriſt our head and elder brother, who is his naturall Son, from whom it is impoſſible that his louelove ſhould be remoued? and his louelove being firme and ſure to the head, can the bodie or any member of it be forſaken? it is not poſſible: and therefore this may cheare vp and comfort thee whoſoeuer thou art that art aſſured of Gods louelove to thee, thou art in a moſt bleſſed ſtate and condition.

Now as in theſe words the Apoſtle makes knowne to vsus that the ground of Gods louelove to his children is in Chriſt, ſo alſo that Gods ſpeciall louelove comes to them in and through Chriſt Ieſus: and the point hence offered in the next place is this. Doct. 8

That Gods ſpeciall louelove,Gods ſpeciall louelove to his, comes to thē in & through Chriſt Ieſus. that louelove wherewith he loueth his to their good and comfort here in this world, and to their happineſſe in heauen, it comes to them onelyonly in and through Chriſt Ieſus. Whoſoeuer are made partakers of Gods ſpeciall louelove, & of the tokens and fruits of that louelove, it comes to them onelyonly in and through Chriſt Ieſus. Gods louelove to his children is in God as the fountaine, and from him it flowes out as from a fountaine; and Chriſt Ieſus is as it were the conduit or pipe by which it is conuaid to them. And to this purpoſe is that, Ioh. 1.17. Grace came by Ieſus Chriſt: the free grace, louelove and fauour of God, that comes to men in and through Chriſt Ieſus. And we reade that at the birth of Chriſt the Angels publiſhed. Gods louelove and his good will to men through him, through Chriſt then borne, Luke 2.14. Glorie be to God in the high heauens, and peace in earth, and towards men good will. Yea the Lord himſelfe proclaimes it from heauen by his owne immediate voice, that in and through Chriſt his Sonne he is well pleaſed with all that beleeue in him, Matth. 3.17. This p. 886is my beloued Sonne in whom I am well pleaſed: and the Apoſtle ſaith expreſly, Epheſ. 1.6. that we are accepted of God, and beloued of him in his beloued Sonne Christ Ieſus. And hence it is that the Apoſtles did vſually in the beginning of their Epiſtles pray for grace and peace to be giuen to them to whom they writ, from God the Father as from the fountaine, and from the Lord Ieſus Chriſt, as the conduit or pipe to conuey grace and peace to them: plainly noting out, that Gods ſpeciall louelove, that louelove of God wherewith he loueth his, & which he communicateth and reacheth out to them for their good here in this world, and for their happineſſe in heauen, it comes to them onelyonly in and through Chriſt Ieſus, and onelyonly in and through him men come to be partakers of Gods ſpeciall louelove, and of the tokens and fruites of that louelove: and that this is ſo there be good grounds of reaſon for it, as.

Reaſon 1 Firſt, this Chriſt was appointed and ſet apart of God from all eternitie to be the head and Prince of ſaluation, to bring to happineſſe and ſaluation all that ſhould be ſaued to the glorie of Gods grace, and all that attaine ſaluation they receiue it being in him, for his ſake and through him. And

Reaſon 2 Secondly, Gods choſen hauing made defection from God, and fallen from God by ſin, there is enimitie betweene God and them in regard of ſinne, and God is a iuſt God, and his iuſtice muſt be ſatisfied before there be a reconciliation betweene God and them. Now Chriſt onelyonly hath performed ſuch obedience to God his Father, and that to death, Euen to the death of the croſſe, Philip. 2.8. as doth giuegive full ſatisfaction to the iuſtice of his Father, and reconcile him to his choſen, and make peace betweene God and them, as 2. Cor. 5.19. God was in Chriſt, and reconciled the world to himſelfe. Yea ſuch obedience hath Chriſt yeelded to God his Father, as doth procure from the grace and louelove of God, eueryevery good thing to his choſen, whether ſpirituall or temporall, and concerning their good in this life, and their euerlaſting good in the life to come. And therefore it muſt needs be ſo, that Gods ſpeciall louelove, that louelove of God wherewith he loueth his, and which he doth communicate to them for their good here in this p. 887world, and for their happineſſe in heauen, it comes to them onelyonly in and through Chriſt Ieſus, and onelyonly in and through him men come to partake in Gods ſpeciall louelove, and in the tokens and fruites of that louelove.

Now then to make our vſe & profit of this, firſt this ground Vſe 1 of truth ſerues to diſcouer, that ſuch perſons as are out of Chriſt, they cannot poſſibly partake in Gods ſpeciall louelove, nor in any token or fruite of that louelove of God.Such as be out of Chriſt cannot poſſibly partake in Gods ſpeciall louelove, nor in any token or fruite of that louelove of God. God may and doth louelove them with his generall and common louelove, as he loues all his creatures, as they be his creatures and workmanſhip of his hands, but vndoubtedly he loues them not with his ſpeciall louelove, and ſo long as they remaine out of Chriſt, they cannot poſſibly partake in that louelove of God which he doth communicate to his children, and what good thing ſoeuer they enioy, it is no token or fruite of Gods ſpeciall louelove to them. Admit they hauehave health, and wealth, and abundance of the good things of this life, yea admit they hauehave grace in their ſoules, as the common gifts and graces of the Spirit they hauehave wit, learning, and knowledge, and that of heauenly things, yea they hauehave power to abſtaine from ſome groſſe ſinnes, and ſuch like, yet none of theſe things are tokens and fruites of Gods ſpeciall louelove to them. Indeed many that hauehave no euidence of their being in Chriſt, are readie to ſooth vp themſelues in a conceit of Gods ſpeciall louelove to them in reſpect of theſe things, and they ſticke not to ſay, that God hath bleſt them with health, and with wealth, and with many good things, and they perſwade themſelues God loues them in ſpeciall manner. And if men and women be endued with ciuill honeſtie, if they liue ciuilly and orderly in the world, oh then they hauehave a maruellous ſtrong conceit that they are highly beloued of God, and highly in the fauour of God, and we cannot driue them from that conceit. Poore ſoules, they deceiue themſelues, there is no partaking in Gods ſpeciall louelove nor in any token or fruite of his louelove out of Chriſt. And know it whoſoeuer thou art, and take it home to thee; thou being out of Chriſt, thy health, thy wealth, and good things of this life thou doſt enioy, they are not giuen to thee in merciemercy, and p. 888as tokens and fruites of Gods ſpeciall louelove, and thou doſt from thence but falſly conclude that thou art beloued of God in ſpeciall manner. And know further, if thou hauehave no better euidence of thy being in Chriſt then thy ciuill honeſty, ſurely thou doſt but reſt on a ſtaffe of reede, and I dare boldly tell thee, that as yet thou art not in Chriſt, and being not in Chriſt, the grace that is in thy ſoule, the power thou haſt to abſtaine from groſſe ſinnes, and to do ſome good duties, the good gifts that are beſtowed on thee, as wit, memorie, knowledge of good things, learning, and ſuch like, are not fruits of Gods ſpeciall louelove to thee, they are but ſuch things as God may and doth many times beſtow on reprobates, and ſuch as ſhall be damned; they come to thee onelyonly from the hand and prouidence of God, and not from his ſpeciall louelove, and they can yeeld thee no true comfort. And therefore do not thou ſo deceiue thine owne ſoule, as thereupon to conclude that thou art beloued of God with his ſpeciall louelove, and with that louelove he beares to his children. And for a ſecond vſe of this truth.

Vſe 2 Is it ſo that Gods ſpeciall louelove, that louelove of God wherewith he loues his,We muſt labour to finde our ſelues in Chriſt, & one with him by the bond of his Spirit, and by faith. and which he communicates to them for their good here in this world, and for their happineſſe and glorie hereafter, it comes to them onelyonly in and through Chriſt Ieſus, and onelyonly in and through him men come to partake in Gods ſpeciall louelove, and in the tokens and fruites of it? Surely then on this ground we ought to be ſtirred vp to labour to find our ſelues in Chriſt, and neuer to reſt till we find that we are in him, and one with him by the bond of his Spirit, and by true faith. We louelove to make our ſelues inward, if poſſibly we can, with them by whom we may receiue any benefit and profit: now onelyonly in Chriſt, and through Chriſt doth God communicate his ſpeciall louelove, and the tokens and fruits of his louelove to men, and in and through Chriſt alone we being in him, we ſhall come to partake in eueryevery good thing, and we ſhall be ſure the good things we do enioy are tokens and fruites of Gods ſpeciall louelove to vsus; not onelyonly good things ſpirituall, but euen the good things of this life, our health, our p. 889ſtrength, our wealth, and ſuch like. Oh then let this ſtirre thee vp whoſoeuer thou art, to labour to find thy ſelfe in Chriſt, and one with him: yea thou finding thy ſelfe alreadie in Chriſt, let this ſtirre thee vp further to grow vp in him by faith, and to ſtriue to be more nearely vnited with him, and neuer reſt till thou hauehave good euidence of it that thou art in Chriſt and one with him, that thou doſt partake in the vertue of Chriſt his death mortifying ſinne in thee, and in the vertue of his reſurrection quickening thee to newneſſe of life, and that thou art able to ſay with the Apoſtle, Galat. 2.20. I liue not, but Christ liues in me: for that indeed will euidence to thee that thou art in Chriſt, and one with him; and being ſo, thou art in an happie ſtate and condition, God doth then through Chriſt communicate his ſpeciall louelove to thee, and the tokens and fruits of that louelove, and then the good things thou doſt enioy in ſoule, in bodie, or outward eſtate, are indeed tokens and fruites of Gods ſpeciall louelove to thee. And let the conſideration of that worke into thy ſoule the affection of the bleſſed Apoſtle, Philip. 3.8.9. euen to thinke all things loſſe that thou maiſt winne Chriſt and be found in him: that is thy dutie, let it be thought on: and ſo much of that.

The Apoſtle addes, our Lord, In Chriſt Ieſus our Lord, Hereby he teacheth vsus how we are further to conceiue of Chriſt in reſpect of our ſelues: and the point is this.

As many as acknowledge Chriſt their Ieſus, their Sauiour, Doct. 9 muſt alſo acknowledge him their Lord, and muſt ſubmit themſelues to his rule and gouernment:As many as acknowledge Chriſt their Sauiour, muſt alſo acknowledge him their Lord, & muſt ſubmit themſelues to his rule and gouernment. that is indeed right faith in Chriſt. We hold it an article of our faith that we beleeue in Ieſus Chriſt our Lord, and we are taught as much by Chriſt himſelfe, Matth. 11.29. that ſuch as come to him by faith, and find comfort in him, muſt alſo take his yoake on them, and ſubmit their necks to his yoake: and there is reaſon for it.

Chriſt hath redeemed them that beleeue in him, and bought them with his owne moſt precious bloud, Reaſon. and hauing redeemed them with ſo great a price, they are his, and at his diſpoſing in their bodies and in their ſoules, as the Apoſtle p. 890ſaith. 1. Corinth. 6.20. and they are to be commanded by him, and to ſubmit themſelues to his rule and gouernment.

Vſe. How then do they deceiue themſelues and feed on a fancie, who will hauehave Chriſt to beare the burden of their ſinnes, and yet neuer ſubmit their neckes to his yoake: a redeemer they will hauehave him but not a Lord,They deceiue themſelues who will hauehave Chriſt their redeemer but not their Lord. they will hauehave part in the redemption wrought by Chriſt, but their owne luſts muſt be their Lords, and they liue as they are led by the diuell, and follow after drunkenneſſe, whoredome, ſwearing, and all prophanneſſe, as they are led by the curſed luſts of their owne hearts: ſurely ſuch perſons are bewitched with a ſtrong deluſion of the diuell. And know it whoſoeuer thou art, that ſayeſt thou beleeueſt in Chriſt, and holdeſt Chriſt thy Sauiour, and yet liueſt as thou art led by thine owne vile luſts, and by the faſhions, and cuſtomes, and corrupt examples of the world, thou ſetteſt vp a Chriſt of thine owne framing, and thou beleeueſt not in Chriſt as he is propounded and ſet forth in the Goſpell. Obiect. And if thou ſay, Though thou be a grieuous ſinner, yet thou doſt acknowledge Chriſt thy Lord. Conſider it but in reaſon, Anſw. canſt thou imagine thou holdeſt Chriſt thy Lord whom thou doſt daily deſpite and crucifie? now this thou doſt by thy ſinnes, thou continuing hardened in thy ſinnes, and in thy wicked courſe of life: and if thou acknowledge not Chriſt thy Lord, aſſuredly thou doſt not rightly acknowledge him thy Sauiour, for theſe two go together. If then thou wouldſt find comfort in Chriſt, learne thou to make him thy Lord, and ſuffer him to rule in thine heart and life by the ſcepter of his word, and by the power of his Spirit. For then indeed is Chriſt thy Lord, when the power of his grace hath preheminence in thee, and preuailes ouer the inward ſtrength of thine owne corruption, and ouer ſuch outward power as draweth men to ſinne, the temptations of Satan, the allurements of the world: and this thou muſt find in thy ſelfe if thou wouldſt find true comfort in Chriſt, and be aſſured that he is thy Sauiour.

Soli Deo gloria.

FINIS.