The inseparable communion of a believer with God in his love being the substance of several sermons preached on Rom. VIII 38, 39 / by ... Mr. Thomas Mallery ...

The Substance of several Sermons.

ROM. 8.38, 39.

For I am perswaded that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come.

Nor heighth, nor depth, nor any other crea∣ture shall be able to separate us from the love of God which is in Christ Jesus our Lord.

IN the 33. and 34. verses, we have Paul with Christ on the Mount of Transfiguration; he sets one foot on Mount Calvary where Christ died, the other on Mount Olivet where Christ ascended, and by faith takes in a full view of the infinite dimensions of the

Grace of Justification, and triumphs o∣ver the Law and Satan the grand Accu∣ser of the Brethren.

In 35, 36, 37 verses, he triumphs o∣ver the world, and the worst the world can do by power or malice, by faith in the love of Christ.

In the Text is a higher Rapture of faith, it takes a view of all things in Hea∣ven, Earth and Hell, and triumphs over all Enemies real or imaginary, that can be supposed to endeavor to separate be∣lievers from the love of God in Christ, ver. 38, 39.

1. Here we have one thing implied, a Mystery that lies hid in the bosom of the Text, viz. Communion with God.

Secondly, the Bond of that Communi∣on, the Love of God.

Thirdly, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or first sub∣ject of that love, Christ Jesus.

Fourthly, the Propriety Believers have to Christ for this end, viz. Commu∣nion with God in his love, Christ Jesus our Lord.

Fifthly, the triumph of faith in this

love of God in Christ Jesus our Lord, o∣ver all things in Heaven, Earth or Hell; that can be supposed to separate from the love of God.—

1. All Believers have a most intimate, spi∣ritual Communion with God, though in a mystical and wonderful way.

This truth is couched in the Text, and lies hid like a spring in a Watch, which yet moves all the Wheels in the Work: it is implied in the word Separate, — for separation is the disjoy••ting or disuni∣ting of things conjoyned together in common union; and therefore somthing, and in the first place, is to be spoken to it.

In which we must consider three things, Union, Communion, Commu∣nication between God and Believers.

1. We must consider the Union that is between God and Believers, which is the foundation of all Communion. There are several sorts of Union.

First, A natural union; an union of persons in the same common nature: such an union there is between Christ

and believers, Heb. 2.11. and through Christ, between them and God: for hereby God became Emanuel, God with us, one with us, and we one with him.

Secondly, there is an union by Cove∣nant; thus all the sons of men were one with the first Adam, the Apostle speaks of this one man, as including all men, Rom. 5.18. Such an union there is be∣tween Christ and believers, Eph. 1.10. and through Christ with God, Zach. 13.9. I will say it is my people, and they, &c.

Thirdly, there is an union of Amity or Affection, as between Jonathan and Da∣vid, 1 Sam. 18.11. and 20.17. as between those Acts 4.32. such an union is be∣tween believers and Christ, Eph. 5.25. Christ loved his Church, and gave him∣self.— Such also between God and be∣lievers, now reconciled by Christ, Eph. 2.14.

Fourthly, there is a Conjugal union of persons by Marriage, Eph. 5.28, 31. such an union there is between Christ and believers, 2 Cor. 11.2. and such be∣tween

God and believers, Isa. 54.5. Isa. 62.5. Hos. 2.16, 19.20.

Fifthly, there is a spiritual union be∣tween all believers, 1 Cor. 12.13. such an union hath believers with Christ, 1 Cor. 6.17. and through Christ with God, 1 Cor. 2.13. with Eph. 2. ult.

But there is an union of believers with God, beyond all these, most spiritual, most mystical, and as yet incomprehen∣sible: such an union as is made to re∣semble the union between the Father and his Son, John 14.20. and John 17.21, 22.

This union of believers is not the same for quality or equality with that of the Father and Son; nor is this uni∣on made to refemble the natural union of the Father and Son in the Godhead. But that mystical union between the Fa∣ther and the Son, in our flesh, carrying on with joynt hand and heart the great work of Redemption; so 'tis express'd, John 10.28, 29, 30.

Secondly, From this union flows our Communion with God which is the se∣cond. Believers have a special spiritual

Communion with God: Communion is between persons some way or other u∣nited, participating of each others good things for their comfort and delight: Believers by union with God, have Com∣munion with God.

i. They have Communion with God in nature, 2 Pet 1.4. not by way of Par∣tition, as if God divided his nature be∣tween him and us; nor by way of trans∣fusion, as if God emptied of his nature into ours, but by way of Communion.

As the humane nature of Christ, was assumed into unity with the Divine in the Person of his Son, and by that union had Communion with the divine nature, whence followed an Unction, whereby the humane nature received Perfections and Excellencies above its own natural capacity; so by Communion with the divine nature, we receive an unction from the Holy One, the Spirit, and its super∣natural Excellencies and Perfections.

Secondly, they have Communion with God in all the divine Relations in the Godhead, Father, Son, and holy Spi∣rit:

Father, 1 John 1.31. Son, 1 Cor. 19. Holy Spirit, John 14.17.—Hedwel∣leth in you.

Thirdly, they have Communion with all three Persons in their peculiar and distinct Excellencies.

The peculiar Excellency of the Fa∣ther is Love, 1 Iohn 4.16. of the Son is Grace, Rom. 16.24. Of the Spirit is comfort, Iohn 14.16. Believers have Communion with the Father in love, with the Son in grace, with the Spirit in comfort, 2 Cor. 13.14. Paul often wi••h∣eth Mercy, Grace and Peace to Saints, Mercy is the Fathers, Grace the Sons, Peace the holy Spirit. They have Com∣munion with all three in their peculiar and distinct Priviledges.

Fourthly, they have Communion with God in all communicable Properties and Attributes; his Wisdom, Righteons∣ness, ••oliness Meekness, Patience, Good∣ness. These which are Attributes in God, are also many graces in believers; these make up the Image of God in Saints, and in these they are said to re∣semble

God; in these is their likeness to God, their conformity to God.

Fifthly, they have Communion with God in his greatest Priviledges, they are holiness and happiness.

i. Holiness is one of Gods chiefest Prerogatives, Exod. 15.11. that belie∣vers have Communion with God in his holiness, appears Isa. 63.8. they are cal∣led the people of his holiness by this Ar∣gument, viz. their communion with Go••. The Apostle exhorts believers to a further progress in holiness, 1 Pet. 1.15, 16.

Secondly, Happiness or Glory, Bles∣sedness of Felicity is Gods Prerogative, 1 Tim. 6.15. Rom. 9.5. so is glory, which is the manifestation of that blessedness: God is called the God of glory, Acts 7 2. the Father, the Father of glory, Eph. 1.17. the Son of God, Je••us Christ the Lord of glory, Iames 2.1. the Spirit, the Spirit of glory, 1 Pet. 4.14. That believers have Communion with God, Father, Son and Spirit in glory; see 2 Cor. 3.18. Iohn 1••.22. and from hence follows the third,

which is Communication.

Thirdly, there is a sweet Communi∣cation between God and believers, natu∣rally flowing from this Communion; like that which is express'd of those be∣lievers in holy Communion, Act. 4.32. This Communication is mutual between God and believers; God communicates himself to us to be our God: we com∣municate to him by owning him for our God; As they, Ier 3.22. Behold—and by giving up our selves to his service, 2 Cor. 8.5.

The Father communicates to us in all his spiritual blessings, — Eph. 1.3. We communicate to him, by improving all we receive from him, thank fully, faith∣fully, to the praise of his grace.

The Son communicates to us his Me∣rits, Mercies, Purchases, Treasures of his VVisdom, Knowledge, Righteousness, Holiness:— And we communicate to him by receiving him and all his bene∣fits by faith, and bring forth the fruits of righteousness by him to the glory of the Father.

The Spirit communicates to us light, truth, liberty, joy, strength, peace, com∣fort; and we communicate to him, by acknowledging all our receits from him, and giving up our selves to be led, counselled, guided, and governed by him.

The Father communicates with us in his love, an•• we communicate with him by returning love to him.

The Son communicates with us in grace, by fetching all supplies out of his fulness, and by doing all our works, more by the strength of his grace then our own.

The Spirit communicates to us in his comforts, and we communicate with him in raising up our hearts by his com∣forts, to joy in God above all other re∣joycings, Rom. 5.11.

1. Use. Let Believers raise up their ad∣miration to the utmost in the Contem∣plation of this Priviledge, the free grace of God, and the blood of reconciliation hath brought them to, viz. Commu∣nion with God, Fellowship with

all three Persons in blessed Tri∣nity.

First, in this consists your chiefest dignity: It was great honour to the Son of God in his state of Humiliation, that God called him, the Man his Fel∣low, Zach, 13 7. What honour is it, that God should say of poor sinners, poor weak believers; Behold the man, the wo∣man, my fellow, whom I have taken in∣to fellowship and communion with my self.

Secondly, in this consists your chief∣est joy, amidst all the scorns, reproaches troubles, sufferings from the world 1 John 1.3, 4.

Thirdly, in this consists your stability in grace; the Father and Son with whom ye have Communion, (John 14.23.) will make their abode with you, so will the Spi∣rit with whom ye have Communion, John 14.16. This Communion ye have with God here, will not leave you till it be perfected, in the full enjoy∣ment of God in glory.

2. Use. Endeavor to be acquainted more

and more with this Priviledge: though this Communion of believers with God be a Mystery, the full knowledge where∣of, and the most blessed fruits and effects of it be reserved for another state; yet let us endeavour to know the reality of it, that we may believe it, and for that end wait for the Promise and Office of the Spirit, as Comforter in that day, ye shall know the truth of it, though not yet the manner of it, Iohn 14.20.

First, from this Communion with God, Father, Son, Spirit, flow all supplies of Mercy, Grace and Peace.

Secondly, this communion is the true character of your Christianity; a man is best known by his Company.

Use 3. Endeavor daily to encrease and grow up in this Communion; it is yet imperfect, incompleat.

First, for this end bestow more cost on faith; by faith Enoch walked with God, (which notes Communion) and then was translated, Heb. ••.5.

Secondly, be much in the Communion of the Spirit, by whom our Communion

with the Father and Son is chiefly mana∣ged and transacted, 1 Iohn 16.14, 15. and by whom it is manifested, 1 Iohn 4.13.

Thirdly, be much in those duties, fre∣quent those Ordinances where God ma∣nifesteth, and most communicateth him∣self to his own.

4. Use. Let Believers be exhorted to live, walk, act and work all their works in the strength of that grace that flows from this Communion.

First, hence our victory over all dan∣gers, enemies, difficulties, 1 Iohn 4.4.

Secondly, hence your fruitfulness in Christ, John 15.4, 5.

ROM. 8.38.

For I am Perswaded, &c.

IN the first Point I opened the do∣ctrine of Believers Communion with God. The second is the bond of this Communion, The Love of God.

Doct. The Love of God is a sweet, a sa∣cred

bond of inseparable Communion be∣tween God and believers. Though the love of God in Scripture somtimes sig∣nifies our love to God, yet here it must needs signifie Gods love to us, for not our love to God, but his love to us is the only foundation on which a believer can build such high resolution, strong confi∣dence, glorious joy, triumphing faith, as is in the text. There is a threefold love of God to us.

First, a general love, a love of bene∣volence, or good will, common to all his creatures, as they are the works of his hand, so his mercy and love are over all his works; the invisible things of his Wisdom and Power are seen in every creature, Rom. 1.20. And what of God is in any creature is lovely, and he loves every thing himself hath made.

Secondly, a particular love, a love of beneficence or bounty: Thus he loves man above all his other creatures before his fall, Pro. 8.31. After his fall, Psal. 8.45. Heb. 2.16. Tit. 3.4.

Thirdly, a more special and peculiar love, a love of Communion and Com∣placency; it is of such out of mankind, whom God hath loved in Christ, with an everlasting love: these are believers according to Election.

Man is Partaker with other creatures of all that love of God that communi∣cates to them, yet hath a special love of God that communicates to him, and no other creature hath part with him: Be∣lievers partake of all that love of God that communicates it self to all other creatures, and to all other men: yet hath a special love of God, in which no other creature, and no other men, partake with him. Thus a believer is Heir of all that love that ever issued forth from God, of this love of God the Text speaks.

First, it is the bond of our Communi∣on, as being that which draws us into this Communion.

There is in every man by nature an unwillingness to come to God, a drawing off from God, and Communion with

him. Partly, from sin and corruption which is in man, which is a privation of our suitableness and likeness, and con∣formity to God, and is a positive contra∣riety and opposition to God, both which are flatly repugnant to Communion; and partly also from the apprehension of the wrath and displeasure of God, and our ob∣noxiousness to his Iustice whom most un∣justly and injuriously we have offended, hence no man will come into Communi∣on with God except drawn, Iohn 6.44.

But what then, doth God compell men against their wills? no, this would de∣stroy that natural principle of liberty God hath implanted in that faculty, therfore in infinit wisdom he hath order∣ed to bring them in, by a way of volun∣tariness and free obedience, and the meanes by which the power of his grace shall produce effectually those effects in the hearts of men, to which they shall freely and willingly consent to, is a way of love; Hos. 11: 4. Love is the cord that drawes men, that drawes man into com∣munion

with God Ier: 34.3. When God by his Spirit manifests his love to the soul, whom no other meanes could perswade much less compel, the soul is conquered by the secret, ineffable potency and Tweetness of the operation of love, love drawes and the soule comes, yea, runs into his armes, yea, into that bosom where love opens, Cant. 1.1.4.

Secondly, it is the bond of our commu∣nion with God, because it binds God fast to us, and us fast to God.

First, it binds God fast to us, in this sacred communion.

First, this it doth by bringing us into an everlasting Covenant with God, Ezek. 16 8. 1 Sam. 18.3. No after-sins, ••ack-slidings; no temptations, persecu∣••ions of the world, nor chastise rents of God can break Covenant, because foun∣••ed on love.

Our Communion with God is found∣••d on the Covenant, the Covenant foun∣••ed on love, hence we call it a Covenant ••f grace or love. It is exprest to be a Covenant of Conjugal love, Hos. 2.18,

19, 20. when God threatens to visit the sins of his people, &c. yet my loving kindness, &c. nor breaks my Covenant, &c. Isa. 89 31.34.

Secondly, this is that doth dispense all the blessings of the Covenant to believ∣ers in this Communion.

This love of God is that which first gives forth Jesus Christ to them, 1 Jo. 4.10. And with Christ all other graces, and Priviledges of grace that concur to salvation, Tit 3.4, 7.

This love makes the first great change and alteration in mens estates and conditions, v. 3. this love of God goes on to manifest it self to such in Christ, in the Renovation of the Spirit, in Justi∣fication, in making us heirs of glory and eternal life. So love the Fountain of all grace, Eph. 2 4, 5, 6. see 2 Thes. 2.16, 17. the love whence flows all consola∣tion, as from the original, is there ex∣presly affirmed of God the Father.

Secondly, it is the bond of this Com∣munion, as it binds us fast to God; this it doth,

First, by engaging us to believe in his Son Jesus Christ, John 3.16. God o loved, &c. the love of God here is made matter of greatest encouragement to finners, to believe against all doubts of strongest engagement, to believe a∣gainst all Pleas, Pretences on the con∣trary

God so loved, &c. So; How? so as we cannot tell, so as the tongue of men and Angels cannot express; so infinitely, so ardently, so in comprehensibly, as exceeds our thoughts as far as heaven is above the earth.

Gods love with a So, swallows up all our sins, doubts, fears, difficulties, wants, weaknesses unworthinesses or whatever stands in the way of believing.

Secondly, by enabling us to believe, 1 John 4.10. We have known such whom no means, no Pr••mis••s, no Persuasions could prevail with to believe, if God make known but a secret hint of his love, forthwith it believes against all unbelief, believes in hope, against hope, and gives glory to God.

Faith is called the Gift of God, Eph. 2.8. and every gift springs from love; Christ is the Gift of God, love and faith is the gift of Gods love; the love of God brings Christ and faith together, and u∣nites both together.

Thirdly, by begeting in our hearts a love to God in some manner of Analogie like that of his to us.

Love begets love, as fire begets fire, and in this flame the soul, like Manoahs Angel, ascends up to God in heaven; it is a common proverb, that love alwayes descends, seldome ascends; It is not so between God and beleivers, 1 Jo. 4: 19. and that love which ascends from us to God, what is it but that which first descended from God to us.

A woman that hath no love, no affection for such a person, nor any thoughts of him, it may be never saw him, yet when such a person comes to make known his true love and affection to her, it presently begets love in her bo∣som so— Thus the Apostle doth de∣scribe it, Eph 1.4. see how it begins in

the love of God to us, and ends in our love to him; this is that the eternal love of God aimed at, and works up every believer to; God loves that he may be loved.

Where God loves, he takes up his rest in that soul, Zeph. 3.17. where the soul lov••s God, it takes up its rest in God, Psal. 116.7. and values the love of God above richest enjoyments, Psal. 63.3. Now it cannot live, but in the love of God, Psal. 30.5.

Fourthly, by actuating the whole foul in a way of service and sincere obedi∣ence to God. What the Apostle saith of the love of Christ, 2 Cor. 5.10. the same is true of the love of God, it constrains, it besiegeth, it hemms us in, it takes full possession of the soul, brings it un∣der the regency of divine love, is wholly at the Command of love, 1 John 5.3. This is the love of God.— Herein is Gods love manifested to be special love to us, and herein is our love manifested to be sincere love to him: This is the spirit in the wheels that moves all the

faculties and affections of the soul to God in a way of duty and obedience.

In this way God manifests his Com∣munion of love with us, Jo. 14.23. and we manifest our Communion of love with God, 1 John 1.7. To walk in the light, is to walk in a way of holiness and holy obedience to God, and whereas ma∣ny failings and fallings short will be found in the best obedience, yet there is a remedy provided, the blood of Christ.

1. Use. This point leads us to the up∣permost spring, the highest original of grace and glory to believers, and that is the love of God▪ not the love of Christ as Mediator, but the love of God, whence Christ and all spiritual blessings with him originally flow to us.

In vain shall we seek for any other motive to God in his dispensations of grace to us, besides his love, Deut. 5.7, 8. God hath predestinated you to the adop∣tion, called, justified, sanctified you, and will glorifie you, only because it pleased the Lord to love you.

2. Use. Is love the bond of our Com∣munion with God.

First, then it is a very near, close, in∣timate Communion. Love is a transa∣nimation, one soul in another, 1 Sam. 18.1. or with another; it is a believer engraven in Gods heart, appled in Gods eye, carried up and down in Gods armes, like a beloved disciple, lying in Gods Bosom, the Place, the Seat, the Center of love.

Secondly, it is of love therefore a choice Communion; Love singles out its object; it looks upon many, chuseth few, the children of his love are a cho∣sen generation, 1 Pet. 2.9

God singles some out of all the world, to have Communion with, and they single God out of all the world to have Communion with him, Psal. 73.25.

Thirdly, it is of love, therefore a strong Communion; Love is strong as death, invincible by any opposition, con∣quering every thing that is against it.

The Love of God pardons all sin, swallows up all distances; The love

of God in communion with the soul, sweetens every bitter thing, heals all lapses, repairs all breaches, ends all controversies between God and the soul, Hos. 145, 5.

Fourthly, it is an everlasting commu∣nion, because it is of love, the love of God in the heart of a believer never fail∣eth, 1 Cor. 13.8. much less can the love of God fail in his own heart; the love of God is one of the longest and most lasting things in God, Psal. 36.10. Con∣tinue—in the Hebrew, Draw out at length•• as is the love so is the Communion.

3. Use. Is love the bond of our Com∣munion with God; take that exhorta∣tion, Jude 21. Keep your selves in the love of God, keep up your faith in Gods love, keep the apprehensions and manifestati∣ons of Gods love warm in your hearts.

This will keep you in sweet Commu∣nion with God, which is the life of ou•• faith, the soul of our Christianity, th•• joy of our salvation, all joy and peace i•• believing. This is strong consolation Peace that passeth understanding. Thi••

is our stability in grace, our security for glory, 1 Iohn. 4.16. we have known and believed,— God is love.

ROM. 8.38.36.

VVE are come to the third particular viz. the primary and principal subject, in which the love ef God to us centred, and that is Jesus Christ,— which is in Christ Jesus.

Doct. That love of God, which is the bond of communion between himself, and believers, with all its gracious effects, Bles∣sings, Priviledges is manifested and dispen∣sed to us, only in and through Jesus Christ.

Our life and salvation is first in God himself, with whom is the fountain of life, and who is the Father of lights, in whom our life is said to be hid, Coll. 3.3. and so in him it is ours, by the eternal purpose of his love, and grace in himself.

This love of God, as it was the only moving cause to God, of the eternal

purpose of his grace, concerning us; so it is the chief Agent and principal Effici∣ent of all grace in us, as we declared in the last Point.

Yet we must consider, the only Medium or means by which God doth manifest his love to us, through which he doth dispence all the effects of his eternal love and grace to us, is Jesus Christ, who is appointed of God to be the only Exe∣cutor of all his Decrees of love and grace, and is ordained to come in as Mediatour, in all things between God and us.

This I shall endeavour to demon∣strate.

1. Demonst. Jesus Christ was anointed with all that love which God the Father had taken up in his own bosom, to be laid out on all his elect ones; and thus he became Son and Heir of all the love of God to his beloved.

Hence Christ is made known to us as the eminently beloved one of the Fa∣ther, Mat. 3.17. The beloved with an Amphasis, in whom we are said to be ac∣cepted,

Eph. 1.6. his dear Son, or the Son of his love, into whose Kingdom we are said to be translated. Col. 1.13. And from the love of God to him is the love of God derived to us, John 17. ult.

2. Dem. Jesus Christ alone is the great manifestation of Gods eternal love to us, as being the first and most immedi∣ate effect of it, 1 John 4.10. so as we can∣not, nor ever could come to the least measure of knowledge of Gods eternal love to us, but only in Iesus Christ, 2 ••or. 4.6.— Knowledge of his glory in the face of Jesus Christ. By the glory of God we are in a special manner to understand it, of the glory of his eternal love and grace; if with this we compare, Eph. 1.6. and 12. every believers experience will bear witness to this truth.

3. Dem. God did first accomplish all that grace in Christ, which his eternal love had purposed to perform in us, 2 Cor. 1.20. Hence Christ became the first∣born, Rom. 8.29. the first-fruits, 1 Cor. 15.23. The Image, Patern, and Exem∣plar of all the grace and glory of God to us.

2. Our salvation was founded on the eternal Election of God; Christ was e∣lected, Isa. 42.1. He was not only one chosen out of all Creatures, Men and Angels, but chosen out of all the three Persons in Trinity, to be the Mediatour of our Peace; by the Election of Christ ours is ratified and confirmed.

Secondly, our salvation includes in it a Predestination to the Adoption; We were ordained to be sons of God.

So Christ in our nature, by its perso∣nal Union with the Divine, was the Son of God, Luke 1.45. Gal. 4.4, 5.

Thirdly, our salvation is carried on by our Calling; Iesus Christ had his Call of God to all the Offices that con∣cerned him in the Work of our Redem∣ption, Heb. 5.4, 5.

Fourthly, our salvation is carried by Iustification; so Christ was first justified, Isa. 50 8. 1 Tim. 3.16.

Fisthly, our salvation is carried on un∣to a final victory over all our enemies, for Christ Iesus he hath first overcome, Rev. 3.21.

Sixthly, our salvation is perfected by the Resurrection from the dead, and a possession of glory; for Christ first rose from the dead, and entred into his glory, Eph. 4.5, 6.

So what faith, hope, love, holiness, patience, humility, obedience God should require of us, was first performed by Christ who became a Pattern, and Ex∣amplar of all grace, unto obedience for us, John 15.10. and our constant Growth and Increase in Grace, is called a grow∣ing up in all things to Christ our Head, Eph. 4 15.

4. Dem. All these treasures of salvati∣on, which God hath in his eternal love decreed to lay out on his Elect, both in grace and glory, are given into Christ, Col 1.19. Col. 2.3. Christ Heir of all things by appointment, Heb. 1.3. Here he is said to be made of God unto us, what∣ever God intended to make our salvati∣on compleat by, viz. Wisdom,—1 Cor. 1.30. Righteousness, Sanctification and Redemption. These four Ingredients are perfect and compleat salvation. So

that of Christs fulness we still receive grace for grace, and glory for glory, 2 Cor. 3.18. John 1.16. and our compleat∣ness is in him, Col. 2.9, 10.

Hence Christ is said to be not only given us for a Saviour, but to be the salvation of God to us, Luke 2.30. be∣cause he contains in himself the whole matter of our salvation, every part and parcel that makes our salvation com∣pleat.

5. Dem. When God actually performs any of that grace his eternal love purpo∣sed and decreed for us; he first makes us to be in Christ, makes us one with Christ, 1 Cor. 1.30. Of God are ye in Christ Iesus, — he gathers into one in Christ, Eph. 1.10, he calls them into the fellowship of Christ, 1 Cor. 1.9. whom he intends to save.

As we are said to be chosen in Christ, Eph. 1.4. so we are said to be made the sons of God in Christ, Gal. 3.26. recon∣ciled in Christ. 2 Cor. 5.19. to be made the righteousness of God in him, 2 Cor. 5. ult. to be made new creatures in him,

2 Cor. 1.17. to be made an habitati∣on of God in him, Eph. 2. ult. to be sanctified, preserved, called in Iesus Christ, Iude 1. hence we are called the Workmanship of God in Christ, Eph. 2.10.

The grounds of this truth, why God should make out all the manifestations and dispensations of his love to us in Christ Iesus may be,

1. Christ only is that among all three Persons in Trinity which God did ordain us to be, viz. the Son of God. The grace of our Adoption is the supreme Privi∣ledge of all that grace we receive from Gods love, 1 Iohn 3.1. and is our Right and Title to all other blessings, if sons then heirs. We must be sons before we can have right to any part of the Inhe∣ritance.

Now Christ having this Preroga∣tive peculiar to himself to be the Son of God, it was necessary that we should be made the sons of God in Christ Ie∣sus, Eph. 1.5.

Secondly, because Christ was; as the only begotten Son of God, so the only be∣loved of the Father, sole Heir of all his Fathers love, and his Fathers blessings, both in grace and glory. Therefore it behoved, that the manifestations of the Fathers love, and the dispensations of his love to us, in the blessings of grace and glory, should be made in Iesus Christ.

Thirdly, that the glory of our salva∣tion, might not be communicated in any part to the creature, but to God alone, of whom, through whom, to whom are all things, to whom be glory for ever.

It is God, who of himself, and in him∣self, and by himself worketh all grace in us; of himself as the Father, in himself as the Son, by himself as the holy Spi∣rit.

The Uses of this Point are,

I. For Information.

First, it informs us how miserable men are who are yet out of Christ, they are in no capacity to receive one token of Gods saving love.

They may love themselves, and do good to themselves; the world may love, friends may love them and shew them love, but God will shew them no love, out of Christ.

Secondly, it informs us of that excel∣lent order and method the Wisdom of God hath observed in stating our salva∣tion. The love of God, which is the great spring of life and grace, is first in God himself as the original.

Then it is in Christ as he to whom belongs the Birth-right, and the bles∣sings of it, in whom all the Promises of God are Yea and Amen.

Then it is in us, who are in Christ Iesus, in whom we are made Partakers of the righteousness, holiness, and glory of God.

Thirdly, that no natural goodness in our selves, nothing we can do in confor∣mity to the Law of God, no external duties of Worship to God, no moral Righteousness towards man, can be the least part of that Righteousness that can bring us into a state of love and favour with God.

It must be what God doth bestow on us in Iesus Christ, for no man is made that unto which the love of God hath prede∣stinated him, in himself, and through himself, but in and through Christ only.

Fourthly, it informs us in what glass we may most clearly behold the love of God to us in all its effects; it is Iesus Christ. Would we know the love of God to us, look upon his love to Christ, or know the dignity of our Adoption; look upon the Sonship of Christ, or know the dignity of our Iustification: look upon the Righteousness of Christ, or know the glory God intends us.

Many things that concern our salva∣tion have yet no other subsisting in us, but what saith giveth them, which yet are actually accomplisht in Christ, they, are in us yet imperfect, which are com∣pleated in Christ.

Fifthly, it informs, first, of the infinite loveliness,

1. Of Christ, who had all the pou∣rings out of divine love on him, all the love of God that was due to himself and

to all the Saints besides.

Secondly, the infinite capacity of Christs Person, who can contain in him∣self all the love, and all the Priviledges of the love of God to all his Elect, both in grace and glory.

Thirdly, the infinite love of Christ to us, in being willing to impart to us a share of that love of God, that grace and glory of God that was only due to him, in the right of the first and only begotten.

2. Use. For instruction.

1. When we go to God for any manife∣station of his love, or any dispensation of love, in any spiritual or heavenly bles∣sings go out of your selves, get into Christ, in him alone we can know his love and receive the blessings of i••, Eph 1.3.

Nothing comes to us immediately from God, but mediately in and through Christ, who is Mediatour between God and us in all things divine have hath decreed for us

Secondly, how much doth it concern us, a mong the highest and chiefell concern∣ments of salvation to have our union with Christ, our interest in Christ cleared up.

There only we can know what di∣vine love purposed for us from everlast∣ing, what it hath done for us, what it hath further to bestow upon us, how it is forming and fashioning us by de∣grees, into a blessed Conformity with the Son of God in grace and glory.

Thirdly, let this teach us how to ma∣nifest our love to God, how to return our love to God in faith, and all the duties of our worship and obedience; after the manner of all the dispensations of Gods love to us; that is, do all to God in and through Iesus Christ, 1 Pet. 2.5. Col. 3.17.

3. Use. In point of Consolation.

1. Admirable comfort to be loved of God, with any kind of love is sweet, but to be loved of God in Christ, to be lo∣ved as Christ, this excelleth.

To have fellowship with Christ in his sufferings, afflictions, reproaches is great honour; but to have fellowship with Christ in the love of God, and all the wonderful effects of it; This is to Ad∣miration.

Secondly, therefore the love of God hust needs abide, and the state of Saints ••ternal, immurable, unchangeable in Gods love, because ••t is in Christ Iesus; ••nd they, ma••e of God to be, not in ••hemselves, but in Christ.

ROM. 8.38.

For I am Perswaded, —

WE are come to the fourth ground of this great Persuasion of the Apostle. ••rist Jesus our Lord. Mark the order.

First, here is a marvellous and myste∣••ns, yet real Communion between God ••••d believers.

Secondly, the Bond of this Commu∣••••on is the love of God in himself.

Thirdly, the great manifestation and ••ensation of this love of God to us, ••n Christ Iesus: Now follows the ••••th, This Christ Iesus is our Lord.

Doct. We are to consider that Iesus Christ 〈◊〉〈◊〉 great Lord; Christ is to be consi∣dered

in a twofold capacity, as the eter∣nal Son of God, and as God-Man or Me∣diator; In both respects he is a Lord.

1. As he is the only begotten Son of God, by eternal generation. So he is Lord of the whole Creation of God; all things have their being and sustentation of him, Col. 16.17. Heb. 1.3. He is cal∣led the Image, the first-born, Col. 1.15. The first-born in Scripture notes Princi∣pality, Lordship and Dominion: the first-born is Heir of all, and the Heir is called Lord of all, Gal. 4.1. From this his Primogeniture the Apostle inferreth his Lordship, or Dominion over the An∣gels, Heb. 1.6.

Secondly, as he is Mediatour, God∣man, so he is Lord.

1. By Ordination or Constitution, Heb. 1. 2. Him hath God appointed — See that John 3.35.

The Man Christ is made Lord of all, Acts 2.26. He hath this Lordship by Pa∣tent from the Father: he hath it by Com∣mission, John 5.22. He hath committed all Judgment to him; by Judgement

here we are to understand an absolute dominion and sovereignty over all things and all persons in heaven, earth and hell, Phil. 2.9, 10, 11. Hence we have the four beasts with twenty four Elders, with the Angels, Rev. 5 11, 12, 13.

Thus the Man Christ is said to be made higher then the Kings of the earth, Psa. 89.27. Rev. 19.16.

Secondly, by Unction, he is anointed with the power of a Lord, Acts 10.38. and this power is universal, Mat. 28.18. And he is anointed with the spi∣rit of Wisdom, and that Wisdom is proportionable to his Power; that all Power, and this all Wisdom, Col. 2.3.

By both these he is throughly fur∣nisht for the administration of that do∣minion which belongs to him as Lord: Power to protect, Wisdom to govern all his subjects and servants, Power to crush, Wisdom to defeat all the counsels of his enemies.

Power able by weakness to confound things that are mighty; and Wisdome, able by foolishness to bring to nought the understanding of the Prudent, and both these anointed with Righteousness, the stability of every Kingdom, and the Perpetuity of Christs. Heb. 1.8.

Thirdly, by Conquest and Victory; he hath overcome all his enemies; he hath overcome the strong man, Satan, taken away his Armour, divided the spoils of that Kingdom of darkness, Luke 11.21. he hath overcome the wrath of God, the severity of his Justice, the Malediction of the Law, Gal. 3 13. He hath bl••tted out—spoiled Principalities, — Col. 2.14.15. Jer. 12.31. He hath over∣com sin, Dan. 9. 24. He hath overcome the world, Iohn 16.24. He hath abolisht death, 2 Tim. 1.10. Rev. 1.18.

Secondly, we are to consider Jesus Christ as the Lord of his Church, Lord of all believers, Col. 1.18.—that he might have the Preeminence or Lordship; All believers acknowledge him to be their Lord, 1 Cor. 8.6. when they first receive

him by saith, they receive him as a Lord, Col. 2.6.

Thus the Angels preach'd him to the faith of men, when he was first-born in∣to the world, Luke 2.11. Thus the A∣postles preach'd him, when they exhibit∣ed him to the saith of the world by the Gospel, Acts 10. 30.

Every particular believer may say of Christ. as David, My Lord, Psal. 110. 1. and as Thomas, John 10.28.

Let us consider what the nature and quality of Christs Dominion or Lord∣ship over believers is, and then how it is exercised.

1. The quality of Christs dominion of Lordship over believers, and his whole Church, is a dominion of grace, Rom. 6.14. a Kingdom of righteousness and grace, Rom. 5.21. Grace hath reigned through Righteousness by Iesus Christ our Lord.

Secondly, it is exercised in a way of grace, he is called a gracious Lord, 1 Pot. 2.3.

First, by converting their souls, by

pulling down the strong holds of sin and Satan in their Consciences; by casting down the imaginations — and bringing them into subjection, 2 Cor. 10.4, 5. This he doth Ministerially, by the Word of Reconciliation effectually, by his Spi∣rit; Thus being delivered from the power of darkness, they are transla∣ted into the Kingdom of Gods dear Son, and Christ is become their Lord.

Secondly, he is the only Lord of their saith, as he is Authour of it, — Heb. 12.2, To him only we can say, as that poor man, Lord, I believe, help my unbe∣lief; as the disciples, Lord, increase our saith.

And he only is the object or matter of our faith; the Apostle preach'd him the only Lord, our faith, 2 Cor. 4. 5. It is highest sacriledge, horrible usurpation, to impose any thing to be believed for salvation, which Christ hath not com∣manded.

Thirdly, he is Lord by justifying their persons, and forgiving their sins: he is

called the Lord our Righteousness, Ier. 23.6. He is to us a Melchizedech, a King of Righteousness, Heb. 7.2. To for∣give sin is Royalty, the Prerogative of such a Person, who hath dominion o∣ver us, as a Prince and Lord, Acts 5.31.

Fourthly, by ruling. leading, govern∣ing them whom he hath justified and par∣doned, Isa. 55.6. This he doth by wri∣ting his Laws in their hearts, by giving a spiritual understanding in the know∣ledge of his Will, by forming and fa∣shioning their affections and conversati∣ons into holy obedience, to the hea∣venly and spiritual nature of his King∣dom

Fifthly, by affording all needful sup∣plies to all their wants, by affording mercy and grace to help: — Joseph was made Lord of Egypt, and he had all the Granaries and Store-houses at his Com∣mand to dispence.—So Christ is Lord of all his Fathers Treasures, and he gi∣veth all things, 2 Pet. 1.3.

Sixthly, in protecting, upholding, suc∣couring them in all their dangers, amidst all their temptations, infirmities, discou∣ragements, 2 Cor. 12.9. by his compas∣sions pltying them, Heb. 4.15. by his pow∣er and grace helping them, by his care and wisdom proportioning their strength to their trials; to him every believer may say, Lord, save me, or I perish.

Seventhly, in overcoming all the ene∣mies of their salvation, the two Heads or Generals whereof are Satan, Rom. 16.20 and Antichrist, Rev. 17.14

Eighthly, he hath manifested himself to be our Lord, when he died for us, and rose for us, and sate down at the right hand of God for us, and hath quickned us together, and raised us together, and set us together with himself in heavenly places, Eph. 25 6.

Thirdly, consider how much this con∣sideration, that Christ lesus is our Lord, doth afford to this triumph, or ful persua∣sion of faith, that nothing can separate us from the love of God.

He is our Lord, and Lord over all crea∣tures

in Heaven, Earth and Hell; Lord over Angels, Men, Devils; Lord over Life and Death; Lord over all Prinei∣palities and Powers; Lord in the heighths and Lord in the depths; Lord over things present, and Lord over things to come; such as have a Lord, so full of Love, Pow∣er. Wisdom, Compassions, Grace, can never fall from the Love of God, which is in Christ Iesus our Lord.

1. Use. Is Christ Iesus a Lord over all creatures; here is encouragement for any poor creature that lies under the sense of sin and wrath, to come to Christ, and say, Lord save me, or I must perish.

Doth the wrath of God threaten thee, run to Christ, and say, be m••rciful to me O Lord, under the shadow of thy wings I come for shelter.

Dost thou feel a dominion of sin, a ty∣ranny of prevalling lusts, leading the cap∣tive, come and say, Lord, many lores have dominion over me, O let me be under the Dominion and Government of thy grace.

Doth Satan pursue, Conscie••ce accuse,

Law condemn, Death threaten, Hell open upon thee; Come to Christ who hath spoiled Satan, pacified Conscience, satisfied Law, abolisht death, triumph'd over Hell, he is Lord over all, hath swal∣lowed up all in victory.

Dost thou want a Righteousness to lustifie thee, Christ is Lord of Righte∣ousness: Dost thou want Pardon of sin, Christ is Lord and hath power to forgive sin: Dost thou want any grace within the whole compass of the Promises, Or∣dinances; Treasures of God, Christ is Lord of all; Dost thou want a good title to Heaven, Christ is Prince of life, and Lord of Glory.

2. Use. Is Christ Iesus in a special manner, the Lord of his Church, the Lord of believers.

I. Let us own Iesus Christ to be our Lord, for this end two things are neces∣sary.

First, Faith; when the Apostle repre∣sents this Lord absent to us; he saith, We walk by faith, — 2 Cor. 5, 6, 7. Other lords are present with us, to command,

encourage, oversee, over rule, and to re∣ward us; Christ is absent, therefore to stand in awe of him, to be diligent in his Work, to do, to suffer for him, to fear to offend him, to endeavor that whether present or absent we may be accepted of him: this requires much faith.

Secondly, the Holy Ghost, 1 Cor. 12.3. It is not every one that saith, Lord, Lord: Many that live under the Education and external Profession of the Gospel in words, call Christ, Lord: yet they will never yield up themselves in obedience to him, as their Lord, without the o∣ver-ruling grace, and power of the Holy Ghost.

II. As ye have received Christ Iesus the Lord, so walk in him, Col. 6.2. Give up your selves, consciences, thoughts, desires, the secrets of your souls, and the conversations of your lives to be guided, ordered, governed by his Word and Will.

Thirdly, honour Christ Iesus your Lord both in life and death, Rom. 14 7.8, 9.

Fourthly, let us be faithful, sincere, constant and abundant in his service, we have a Lord that can and will reward us, 1 Cor. 15. ult.

Fifthly, if Christ Iesus be our Lord, let us trust him, and live in dependance upon him for our present subsistence and future expectations; the Lord never failed them that waited on him.

ROM. 8, 38, 39.

—I am Perswaded,—

THE Apostle having taken himself and all believers to their strong holds, which is Communion with God, and having strengthned this Communion with God by love, and fortified this love of God in Christ Iesus; and having en∣gaged Christ Iesus his Lord, his Leader, the Captain of our salvation. Now he prepares for the encounter.

1. He takes a view of all his adversa∣ries, and then encourageth his faith a∣gainst

them all, I am Perswaded.—

Expects an assault from all kind of enemies; Satan mustering his Aemies from the four quarters of Heaven, Earth and Hell, compassing the Camp of the Saints, endeavoring to overthrew the beloved City, the strong hold of Gods beloved ones; he musters death and life.

Doct. Such as are beloved of God in Christ Iesus may, yea, must expect to encoun∣ter all kinds of enemies, or evils possible or imaginable in this world.

I. In these enemies the Apostle reck∣ons up in the Text, which befal Saints on the Account of Gods love to them.

First, consider the reality of them, they are all things which have a true, real being and subsistence; there is life, and there is death.—

The Apostle doth not fight with his own shadow, or in fighting only beat the Air; he doth not propound to himself or us, dangers, evils, enemies, which have only a notional, aiery empty exist∣ence, but such as have a real solid being:

not one of them but believers may ex∣pect to encounter with, at one time or other.

Secondly, the multitude of them; the Apostle reckons up but the chief Heads, Leaders and Commanders of these evils, enemies and dangers, eight in number, Death, Life, &c. How many Armies of dangers, evils, enemies, may march under the Conduct of every one of these Commanders are innumerable, Psal. 40.12. how many under death, how ma∣ny under life, &c.

Thirdly, the variety of them, they are of divers kinds; some arise from life, some from death.

They are managed by variety of A∣gents and Instruments, some by Angels good and bad: some by Principalities and Powers.—

They are inflicted at divers times: some from the present, some from the future.

They come from divers places, some from the heighth, some from the depth.

Fourthly, the strange contrariety in them; Death is opposite to life, good Angels to bad, the Principalities and Powers of the World, opposite to one another; things present opposite: to things to come, heighths to depths. Here is Ephraim against Manassch, and Manassch against Ephraim, but both a∣gainst Iudah; here is Herod and Pilate at variance between themselves, but both against Christ; from these oppo∣site interests arise dangers to the peo∣ple; and how contrary soever each to other, yet they all one way or o∣ther endanger the salvation of Saints, and most of them vigorously endeavor and design their destruction to the ut∣most.

These are the evils, afflictions which may befal them who are in the love of God. Little less the A∣postle had declared before, verse 35, 36, 37. should befal them upon the account of Christs love; which is, Tri∣bulation.

Here the world is mustering up all its forces, and arming it self with all the weapons of its indignation against them, who are loved of Christ.

1. Observe from hence all the evils, the power and malice of the world can inflict, may befal them that are under Christs love. These here reckoned are the worst, and they comprehend all the evils the world can inflict.

Secondly, not only the worst of evils in the world may befal such, but this in the highest degree; not only tribulation, but tribulation with distress: not only distress, but distre••s with persecution; nor only persecution, but persecution with famine: nor only famine, but fa∣mine with nakedness; nor only naked∣ness, but peril of life; nor only peril of life, but the destruction of the sword: Not only to be troubled, but to be di∣stressed; nor only distressed, but persecu∣ted: nor persecuted only, but famish'd; nor only famish'd, but stript naked; nor only stript naked, but in peril of life; nor in peril only, but killed by the sword,

killed all the day long. This is misery to the height.

There are two evils which are com∣monly made to comprehend all the mise∣ries in hell: The pain of loss, and the pain of sense.

Both these in their kind may befal those in this world, who are under the love of God.

First, Pain that ariseth from loss; loss of all their outward comforts, dearest re∣lations, and sweetest enjoyments of the world, Mar. 10.28 29 what hath a man to lose more. Paul, Phil. 3.8. I have suf∣fered the loss of all—

Secondly, Pain of sense, Heb. 11.35, 36.37. Tortured,—

You say these were of the Church of the Old Testament: the New Testament Church hath greater Priviledges: No, compare Psal. 44.22. with Rom. 8.36. the Apostle speaks in the same words as the Prophet: as the words are the same, the conditions are the same, no diffe∣rence between that Church and this, and this in respect to afflictions: We are kil∣led

all the day, not one day but every day; nor one part of the day, but all the day; though this slaughter do not befal every one in the Church every day; yet it is probable no day passeth wherein more or fewer are slain in one place or other; the Church suffereth every where in her Members, and every day, though every particular Member doth not. We are counted as sheep, sheep are killed to feed and to feast: the un∣godly world hunger and thirst as much after the blood and flesh of Saints, feed and feast on it with as much delight, as men do on slaughtered sheep; hence that 1 Cor. 15.19.

Secondly, we are to demonstrate, that all the evils, afflictions, that Saints suf∣fet in this world, either from God, or from the world, are upon the account of Gods love to them in Christ.

I All they suffer from God, or his more, immediate Instruments and A∣gents is,

1. Because he hath loved them, all his chastisements are from love, Heb. 12.6. Rev. 3.19.

Secondly, as they are from love, so they are for love, for the further manifestati∣on of Gods love to them, and for the strengthning of their Communion with God in love, Zach. 13.9.

I. All they suffer from the power and malice of Satan and the world, is upon the account of Gods love to them.

First, either because God loves them: there is an irreconcileable enmity be∣tween God and the world: God hates the world, and the world hates God, and all that God loves, and because God loves them. Wherefore did Cain hate his brother? because God shewed more love to Abel, in accepting his offering; wher∣fore did Ishmael persecute Isaac: because God shewed more love to Isaac: why did Esau hate Iacob? because God loved Ia∣cob, and —

Secondly, or because they love God more then the world; wherefore did Pharaoh persecute Moses, because he loved Christ, the reproaches of Christ, and the sufferings of his people, above all prefer∣ments, pleasures of sin in Pharaoh's Court, or the rich treasures of Egypt, Heb. 11, 24, 5, 6.

Thirdly or because hereby they might bring them out of love, credit, favour with God, so much is imported, Rom. 8.35. But they are never more in account with God, more in Gods love, then in and under the sufferings, Heb. 11.38.

Fourthly, or because hereby they de∣sign to bring them out of love with God, and Christ, and the ways of God. So much seems to be implied, Psal. 119 87. Psal. 38.20. No Courtesi••s will oblige the ungedly, except the godly will leave doing good. The Grounds of this Point.

1. To make all the Children conform∣able to his own Son, and all the Bre∣thren conformable to their elder Brother, Rom 8.29. All our sufferings and affli∣ctions are Christs Cup, it is one and the same Cup Christ and his disciples drank of, Mat. 20.23. And Christ saith, Te shall indeed drink.— Now this Cup of Christ had in it not one or two only, but a mix∣ture of many bitter ingredients.

Secondly, to conr••m Saints in the faith of Gods love, and the love of

Christ, Acts 14.22. Consider here,

First, the Apostles did affirm concern∣ing afflictions, with the same certainty they preach'd the Gospel.

Secondly, they affirm not concerning a few, but many afflictions.

Thirdly, they declare in some respect a necessity.

Fourthly, this is the way that leads to Gods Kingdom.

Fifthly, hereby they confirm believ∣ers, and strengthen them to continue in the faith of Gods love.—

Thirdly, to make full trial of the sin∣cerity, constancy, strength of our love to God, and to Iesus Christ, Cant. 8.7.

When Peter had fully declared his love to Christ, then Christ tells him of his sufferings for him, John 21.17, 18. Because some pretend love to Christ, as the stony ground which gladly received the Gospel, but when persecution came fell away; Others who pretend love to Christ, can suffer in some kinds, but not in others; some can suffer a while, but not long; therefore God hath appointed

many, great, of divers kinds, yea, suf∣ferings to the last; not only some pre∣sent, but some to come; to try the since∣rity of our love to Christ to the ut∣most.

1. Use. This Point convinceth the world, and the generality of men, who yet live within the sound of the Gospel, of gross ignorance, misapprehension.—

They judge of the love of God, and the ways of God, as they are attended with outward peace, liberty, security from evils, en mies, dangers, by that worldly felicity that attends them.

Secondly, it reproves those who are informed in this truth, and therefore dare not engage for God, cannot love the ways of God, because they know they must thereby expose themselves to so many kinds of sufferings and afflicti∣ons.

Most men love a dainty, nice, deli∣cate Profession; they can love Christ and his Priviledges, but not Christ and his sufferings; they can like the love of God in Christ, but not the manisestations

of that love through so many afflictions; these cry out, as the base Iews to Christ; Come thee down from the Cross, and we will believe in thee, profess thee, &c.

Thirdly, for Exhortation to young Christians, who are considering and con∣sulting about giving themselves up to Christ, and his ways, to take that Coun∣cel of Christ, Luke 14.28, 31. to sit down seriously, and consider, what it will cost you: to consider, whether with our ten thousand, (the Promises, Graces, Comforts, Priviledges, we have in the Gospel) we can meet twenty thousand, such is the number of the afflictions, tri∣als, temptations, will encounter us.

Secondly, to those who are engaged in the faith, love, Profession of Christ; do not fancy to your selves some few, some small. some kind of troubles, state the condition aright, expect many and great, and of several kinds; all what is in the text.

It is true for our comfort, all these in the text, are not commonly

the portion of every Saint, but of the whole Church; and God divideth to eve∣ry Saint, as he sees good. But it stands us in hand to prepare for every one, for the greatest; men arm themselves all o∣ver, because they know not where the blow will light.

Fourthly, for Instruction; Judge not of your selves, nor other Christians by the multitude, magnitude, and variety of the greatest troubles that do befal you or them; they are all founded in the love of God to you in Christ Iesus your Lord.

ROM. 8.38, 39.

For I am Perswaded,—

THE Apostle having attained a full assurance of the love of God in Christ, he builds his strong holds, fortifies his saith in that love, and then takes a view of all his enemies to the utmost, which might be supposed to endanger him, as

to a falling off, or falling away from this state; and then by faith triumphs over all as weak, impotent things, as unable by their several or Conjunct power, or concurrent strength, to break the Com∣munion Saints have with God in love, through Christ lesus their Lord.

The word I am perswaded [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] imports A Persuasion, that ariseth from strong conviction, fulness of evidence, undeniable Arguments, therefore notes a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which comes from the same word) which is A Persuasion, with full confidence of faith, * 1.1 see Rom. 14.14. 2 Tim. 1.12. It is joyned with a certain knowledge of the thing, therefore the Persuasion must be certain, and this certain Persuasion cannot be less then a strong confidence and full assurance of faith.

Doct. Such as have truly believed the Love of God in Christ Iesus their Lord, may have a full Persuasion of faith they shall continue in the Communion of that love, a∣gainst all enemies that shall attempt a separa∣tion from it.

This I shall endeavor to demonstrate,

I From the nature of that Communi∣on, believers have with God in Christ Iesus.

First, it is a fellowship with the Fa∣ther, and his Son Christ Iesus, 1 John 1.2. In which observe, first the reality and certainty of this Communion: truly our Fellowship—

Secondly, this Communion is a Privi∣ledge common to every believer, with the chiefest and highest Apostles, one of which was Iohn, called the beloved dis∣ciple, he whom Iesus loved and laid in his bosom; yet— that ye might have fel∣lowship with us.

Thirdly, the effect that naturally flows from that Communion to believers, viz. fulness of joy, ver. 4. Could any thing, did any thing separate the Apostles from their Communion with the Father, and his Son Iesus Christ; every believ∣ers Communion with the Father, and— is the same: Is there a most unquesti∣onable truth and reality in that Com∣munion, whence slows fulness and com∣pleatness

of joy to believers, then cer∣tainly none can separate them from it: for then the joy would be very impersect, narrow and scanty; and by reason of the uncertainty of it, the joy of a belie∣ver in his Communion with God, would prove but like that spoken of, Iob 20.5.

Secondly, it is a Conjugal Fellowship and Communion be ween God and be∣lievers, Hos. 2.19, 20. It is for everlassing, never to be violated: it is performed with those solemnities, ratified and confirmed by those engagements, which make it sure and inviolable.

God undertakes for his part, and pawns his Righteousness, his Iudgment, his loving kindness, his mercies, and his faith fulness for Performance: and he un∣dertakes for our part, they shall know the Lord, and they that know the Lord, will never depart from him.

He who faith of man and woman in Conjugal Communion he hates put∣ing away. Mal. 2.16. will much less put away whom he hath betrothed to him∣self.

2. Dem. Is taken from God, in whom the love that flows from this Communi∣on is in, as its upper fountain and origi∣nal: The love of God, the love which is in God. There are four things in God.

First, the Power of this God, engaged to keep his in close Communion with himself, against all adverse power that can attempt a separation, John 10.29. If none can pluck them out of his hand, less can they pluck them out of his bo∣some. A man may have that wrung out of his hand by violence, which cannot be pluckt out of his heart.

Secondly, the unchangeableness of God; a Balaam could see this, Numb. 23.19. This fenced and fortified them there in Gods love, against all the sorce∣ries and inchantments of their enemies. This also fenced and fortified them in Gods love against the greatest provocati∣ons by their own sins, Hos. 11.8, 9. God loved Jacob in the Womb, and conti∣nued to love him through Old and New Testament, Mal. 1.2. Rom. 9.13.

Thirdly, the faithfulness of God con∣firmed by Oath, by which they are fen∣ced and fortified in the love of God a∣gainst all their own backslidings, and the severest dispensations of Gods dis∣pleasure, Psal. 89.30.—33. Neverthe∣less, my loving kindness,— confirmed by Covenant and Oath, v. 34, 35.

Fourthly, the All-sufficiency of God, He is God of all grace, and hath called them,—he will settle them — 1 Pet. 5.10. Thus they are fenced and fortified in Gods love against all their own wants, doubts, weaknesses and imperfections.

3. Dem. Is taken from the nature and quality of the love of God to believers, as it is said to be in Christ Jesus.

First, hence it will appear to be an everlasting love, from eternity to eter∣nity; the love of God was from ever∣lasting to everlasting, Jer. 31 3. and the love of Christ is to everlasting, John 13.1. Believers have full security for their continuance in Gods love, because it is the love of God in Christ, who is to carry it on through all its passages,

oppositions, seeming interruptions to E∣ternity.

Secondly, the Lord Iesus his love is a victorious love, it brings off believers more then Conquerours, over all things that can attempt or endanger a separati∣on, Rom. 8.35, 37. More then Conquerors; because whenever they fight with any enemies for the prize the love of Christ, they always come off Conquerors, not wounded, nor wearied, nor discouraged, nor with any loss; but they come off sounder, stronger, holier, fuller of all grace, and more confirmed in the love of Christ.

Thirdly, the love of God in Christ is indelible; the persons are engraven on his heart; it is invincible; they are engraven as a Seal on is Arm, Cant. 8.6. you may as easily pluck out Christs heart, as pluck away believers from his love; she is seal'd on his Arm, to shew that mighty Power Christ still enga∣geth, to keep them in his love, to sup∣port her infirmities, and to subdue

all the enemies that rise up against her.

4. Dem. Is taken from this love of God, as it is scituated in Christ Iesus our Lord.

First, he is Son and Heir of all Gods love; and the Heir is Lord of all: Jesus Christ is Lord of all his Fathers love, and the love of God the Father is primarily his portion and inherit∣ance.

Now this Jesus Christ is our Lord, so that what he possesseth of Gods love is ours, and upon what terms he posses∣seth it. It is for us, Iohn 17, 23, 26. Now who can dispossess Christ Jesus of Gods love, or separate him from the love of God No more.

Secondly, the love of God in Christ Jesus our Lord, is Protection to itself, and all that are under it, against the vio∣lence of all its enemies, Cant. 2.4.— his Banner over me was love. Where the colours is, there is the Captain; where the Standard or Banner is, there is the King.

The love of God in Christ Iesus our Lord, is as a banner displayed in the heart; and a believer may say of all the enemies reckoned in the Tex, as the Pro∣phet, Isa. 8.9, 10 — for Emanuel, God is with us, Christ Iesus our Lord.

Thirdly, Christ Iesus our Lord will make believers invincible in the love of God, what is the power of all these enemies in the Text to the power of Christ Jesus our Lord; he will bring them under believers feet, and make them know he hath loved them, and they shall never separate them from his love, Rev 3.9.

5. Dem. Is taken from the nature and quality of that love of God which is in the hearts of believers, which is pro∣duced by the love of God to us in Christ Jesus.

First, there is more sweetness in the love of Christ, then bitterness in all the sorrows, troubles, afflictions, that be fal them for the love of Christ.

Jacobs seven years servitude, seemed nothing to him for his love to Rachel,

Gen. 29.20. The love of Christ is said to be better then wine, Cant. 1.2, 4. Wine makes glad the heart, Zach. 9.7. it makes a man neither to feel nor remember his sorrows: the love of Christ in the foul makes every bitter thing sweet, no∣thing can kill the love of Christ in the heart.

Secondly, this love of Christ in be∣lievers hath a mighty potency in it, 2 Cor. 5.14. stronger to keep us to Christ, then all adverse power to separate us from him.

It conquers death, that conquers all other things; it swallows up the grave, that swallows up all things; consumes coals of fire, which consumes all things, and many waters,—Cant. 8.6, 7.

Thirdly, that love by which believers love God, as first loved of him, dwell in God, who then can separate, — 1 John 4.6.

6. Dem. Is taken from the impoten∣cie of all things that encounter a believ∣er, fortified in Gods love, how mighty soever in themselves and in other Cases,

yet in this attempt they are impotent They are not able, saith the Text, to sep••∣rate.—

So that if we shall consider the na∣ture and quality of Saints Communion with God, and of that God in whom this love is, as in its original, and the nature of it, as in Christ Iesus, as in Christ Iesus our Lord, and the nature and quality of it, as it is in believers, then we may conclude the Point in hand.

Obj. But some say, this Persuasion is not common to other believers, Paul had it by revelation.

Answ. First, nay, Paul had it by the lively exercise of faith, on the doctrine of Justification by free grace, (as the context shews).

Secondly, the Apostle in this Persuasi∣on of faith, includes all believers with himself,— shall not be able to separate us,— he is much perswaded for others as himself.

Thirdly, though all believers have the same Communion with God and Christ Iesus in love, (as hath been declared) all

have not yet the same measure and de∣gree of confidence, assurance, and full Persuasion of faith in this.

Fourthly, no believers security is founded on the Persuasion of his faith, but the Persuasion of his faith is foun∣ded on the love of God, which is in Christ Iesus his Lord.

A believer sins, this weakens his faith; he gri••vs the Spirit, this weakens his Persuasion; he neglects the means, this weakens his confidence; it may be, God for his trial voluntarily withdraws, this weakens his assurance; yet this stands firm, nothing can separate him from Communion with God in love, which is in Christ Jesus our Lord.

1. Use. For Instruction. Let Christi∣ans who design and aim at the comfort of Christianity, cast their thoughts, de∣fires, endeavors, into this Mould, viz. how to compass an assurance of Gods love in Christ.

While some Christians are endeavor∣ing, desiring, longing, O that I knew I had this grace, that grace, the other grace in truth.

Do thou endeavor to get thy state cleared up to thee in the love of God in Christ Jesus thy Lord.

Hath Christ prayed that the World may know, — John. 17 23. to their Con∣viction, Conversion, or Condemnation, that God hath loved his,— And shall not they endeavor to know,— for this end.

First, live much in Communion with Christ; It is the love of God in Christ Jesus. See John 17. ult.

Secondly, dearly entertain the sweet Spirit of God, Rom. 5.5.

2. Use. To such as have clear'd up to them their Communion with God in love, which is in Christ Jesus our Lord.

Bring up your faith to this Persuasion, that nothing shall be able to separate you from—

Put on the breast-Plate of faith and love; — Fear no enemy, for God hath not,—1 Thes. 5.8, 9. I say to you, as Gideon to his men, Judg. 7.15. Arise, for God hath delivered the whole Host of your enemies in∣to your Hand: Nor Death, nor Life, nor—shall be able—

ROM. 8.38, 39.

—Nor Death, nor Life shall—

THE Apostle having raised his For∣tress, built his Towers, fenced and fortified his faith, in its Commu∣nion with God in love, through the Lord Iesus; and having taken a distinct view of all his enemies, now hangs out a Flag of defrance, throws the Gauntlet, tri∣umphs in the Conflict over all. The first rank of enemies he encounters with, is death and life, which he overcomes by faith.

Doct. A Christian fortified in the love of God through Christ, (or his Communion with God in love) hath full security against all the attempts, whereby death or life may endan∣ger a separation.

I. We shall consider, how far a belie∣ver may be in danger by death and life, as to a separation from God and his love.

First, as to death; it is a dangerous e∣〈◊〉〈◊〉 considered in its abstract na∣ture.

First, death is the punishment Gods Iustice, every way fitted and proporti∣oned to sin: In the day thou eatest, thou 〈◊〉〈◊〉. As sin contains in it all the e∣v••l the creature 〈◊〉〈◊〉 do against God, so death includes in it all the evils, mis∣chiefs, miseries, the wrath of God can bring upon the creature.

Secondly, the Power of Death was committed to the Devil: hence the ge∣nerality of believers under the Old Te∣stament, were all their life kept in bon∣dage through slavish fears, Heb. 2.14.15.

Thirdly, death is a thing can no more have Communion with God then sin can; sin is absolute opposition to Gods 〈◊〉〈◊〉 and purity. Death is absolute opposition to Gods life and being: he is called the living God, who is eternal, un∣changeable, immortal.

Fourthly, death is attended with Hell in its first institution, Rev. 6.8. which is

everlasting separation from God.

By sin the creature separated it self from Go, and its punishment was, to be everlastingly separated from God.

Fifthly, the Saints of God have migh∣tily cried out to God, when they have been in danger to be separated from God by death, Heman, Psal. 88.3, 4, 5, 10, 11, 12. David, Psal. 116.3.4 But death can ne∣ver separate a believer from his Com∣munion with God in love, through Christ lesus.

First, the love of God, and the love of Christ never dies; Death could not abolish Christs love to believers, Iohn 13.1. nor can it abolish the love of be∣lievers to Christ, Rev. 12 11. The love of Christ to believers, and their love to him, is strong as death—Cant. 8.6. they never encountred death, but over∣came.

Secondly, Saints have walked in the ••alley of the shadows of death, and have ••ept their Communion with God, and have not heard nor felt any evil, Psal. 3.4.

Thirdly, Christ hath taken the Power of Death out of Satans hand, and taken it into his own hands, and commanded his people to fear not, Rev. 17, 18.

Fourthly, Christ hath executed that revenge threatned, Hos. 13.14. against Death and the Grave, for all the sor∣rows, fears, temptations, cruelties, it hath executed against him and his holy Saints.

Fifthly, Christ hath abolisht death, 2 Tim. 1.10. the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifi••s, to make weak and useless, to take away all the power and strength of a thing▪ death is not now, as it was; its sting is gone; Boys play with a Bee when the sting is out: Nor only so, but Christ ••ath brought in the room of it Life and Immortality; hence that Iohn 11.26. Mat. 22.32.

Sixthly, Saints now die like Christ, though in the Grave, his soul was sepa∣rate from his body, yet neither was se∣parated from the Godhead.

Though death may separate between soul and body in a Saint, it cannot sepa∣rate,

either from Communion with God, Rom. 8.11.

Seventhly, death to Saints strengthens their Communion with God, it separates an holy Saint from a filthy world, a pre∣cious soul from a 〈◊〉〈◊〉 body, precious graces from filthy corruptions, 〈◊〉〈◊〉 preci∣ous Spirit from vile flesh; Death to Saints separates only the precious from the vile, whereby they come into more intimate Communion with God, 2 Cor. 6.17.

Eighthly, it is not to believers, Death and Hell follows it, but Death and Heaven follows it: Death is so far from separating, it carries the soul into the full enjoyment of God.

Secondly, let us consider, how far a Christian may be endangered by life; Here consider four things.

First, the many errors, slips, falls, backslidings, believers are subject to in this life, Psal. 19.12. James 5.19, 20. if any of you erre in judgement or practice.

How much by these things a believer is endangered to a separation from the love of God, and his Communion with God, appears Heb. 3.12. Hebr. 10.38. 2 Pat. 3.17.

Secondly, they are endangered in this life, by the corrupt customes and con∣versations of the ungodly, with whom they converse in the world; how apt Gods people are to this, appears by that exhortation, Rom. 12.2. How much they are endangered thereby. See Psal. 106.36. what great Apostacies false Pro∣fess•••••• have made thereby. See 2 Pet. 2.20.

Thirdly, they are endangered by the profits, pleasures, promises and allure∣ments of the world: By these Demas was brought off from his fellowship in the Gospel, 2 Tim. 4.10. Hence that, 1 Tim 6.10.11.

How much hereby they are endanger∣ed to fall from the love of God, 1 John 2.15.

Fourthly, they are endangered by those many afflictions, temptations re∣proaches,

persecutions that befal them in this life▪ when many afflictions fol∣lowed the believing Hebrews their 〈◊〉〈◊〉 began to saint, their hand•• hang, downs their knees grow seeble, and their 〈◊〉〈◊〉 were in danger of turning 〈◊〉〈◊〉 from the ways of God, Heb. 12.••••, 1••. When Christ spake bus of his own sufferings to 〈◊〉〈◊〉 he startled and said, & Master 〈…〉〈…〉 self; when Christ call'd him to be an eye witness of his sufferings, Peter 〈◊〉〈◊〉 to sleep, he that promised never to for∣sake Christ, to die with him, comes to deny him, had not Christ prayed a••pre∣hand for him, his faith bad utterly ••••••∣ed. Yet none of these things that 〈◊〉〈◊〉 a believer in life, shall 〈◊〉〈◊〉 him.

First, not the first, the Office of Christ is to compassionate their 〈◊〉〈◊〉 Heb. 4.15. to present the sacrifice of him∣self for the errors of his people, Heb. 9.7. See E••••k. 24.10. he will succour their tem∣ptations, and heal their backslidings he wil keep them from falling from the love of God, and Communion with God: and present. Jude 24.

Secondly, not the second, for Christ hath prayed, John 17.15, 16. Gal. 1.••. God hath promised to sanctifie them wholly, and he will do it, Thes. 5.23 24. and Christ will do it, 2 Tim. 4.18.

Thirdly, not the third, God out-bids the Promises of the world, 1 Tim. 4.8. when David in a temptation was ready to quit the ways of God, by reason of the many hardships and difficulties, and to fall in with the pleasures, profits and prosperity of the world, God kept him in close Communion, Psal. 73.23, 24.

Fourthly, not the last, because all these afflictions a••e made, ordered and design'd, to work up a believer unto a fitness for everlasting Communion with God in glory, 2 Cor. 4.17. Heb. 12.10. Ho∣liness sits for Communion with God 〈◊〉〈◊〉. The reasons of the point.

Reas. 1. Because that God who hath taken believers into Communion with himself in love, hath a Sovereignty and Authority over death and life, and 〈◊〉〈◊〉 things that concern the state of both, Deut. 32.29.

Reas. 2. All believers have Communi∣on with Christ in his life and death, Rom. 5.10. by which death and life, and all things that befal them in life and death are sweetned and sanctified to them.

Thirdly, Iesus Christ is to be magni∣fied in believers, whether it be by life or death, Phil. 1 20.

Fourthly, Life and Death are recon∣ciled to them who are reconciled to God, they are ours as Christ is ours, 1 Cor. 3.12.23

Fifthly, Life and Death to believers, are great advantages in Christ. Phil. 1.21.

Sixthly, a Christians state in life and death, is wholly consecrated to God; ••om 14.7, 8.

1. Use. Let this caution believers con∣cerning Life and Death, both of them naturally afford many advantages to the enemies of your salvation, continually a∣gainst you. In life walk circum••••••••••••, you walk among snares, be thou in the sear of the Lord all the day; be in the faith of the Lord all the day;

be faithful unto death: Wonder not, if you meet with strong Conflicts to the last: Attempts will be made to separate you, if possible, from.

Use 2. Christians, be diligent above all things, like the Apostle, to fortifie your faith in the love of God, which is in, &c. Here is your comfort and secu∣rity, against all the troubles and tempta∣tion▪ in life, and all the fears and ••er∣rours of death: Life and death are at the Command of God for good, and not for evil, to his beloved ones; with him is the fountain of life, to him belongs the issues from death.

Use 3. This should teach us patience under all the afflictions or suff••rings that befal us in life or death.

Many, evils, sorrows, temptations, may sorely afflict the godly in life and death; but here is the consolation, none shall separate him.

The Apostle makes no reckoning of all other troubles, when a Christian re∣mains inviolable in his Communion with God in love.

ROM. 8.38, 39.

Nor Angels, nor Principalities, nor Powers.

WE have seen the Ap••stle, as the mighty Champion of believers, encountring, conquering and triumph∣ing over the first Rank or Regiment of enemies that appear in this cause; viz. that either attempt or endanger a sepa∣ration.

The second Rank or Regimeat follow Angels, Principalities, Powers; Life and Death are but certain states and conditi∣ons wherin Saints may be endanger'd & abstractly considered, are unactiver hangs in themselves; but Angels, Principa∣lities and Powers are living. Agents that have a mighty activity in them, to hurt and endanger the welfare of such an they oppos. Interpreters agree not in sta∣ting the quality of these three Agents.

First, some by Angels, Principalities and Powers, understand the whole Host

of good Angels, distinguisht by their orders, degrees and dignities as Cor. 1.16. The good Angels are called Principali∣ties and Powers.

Secondly, by Angels, Principalities and Powers some understand the whole Host of Angels good an bad; those in Hea∣ven are called Principalitie, and Powers, Eph. 3.10. so are those in Hell, Eph. 6.12.

Thirdly, but I rather judge, the A∣postle here intends, three particular and distinct Agents; all the creatures in Hea∣ven, Earth and H••ll; for by his last ex∣pression, And no other Creature it ap∣pears he intended to take in all crea∣tures.

By Angels I understand, the good An∣gell in Heaven; by Principalities, the Rulers, Magistrates. Governours of this world, Tit. 3.1. Luke 12.11. by Powers the Angels of darkness, Eph. 6.12.

Dect. The Point is. That neither An∣gels, who are the Powers and Principalitie of Heaven, nor men, who are the Powers and Principalities of this world, nor Devils wh••

are the Powers and Principalities of Hell, shall ever be able to separate.

I shall consider the first particular, touching Angels.

First, why the Apostle ranketh good Angels among them who attempt or en∣danger to separate— seeing there is no cause of fear, or real danger from them in such a cause.

Answ. 1. Because I answer, first, the good Angels stand not by their own strength, if lest to themselves; and the frai••ty of their own nature, they might fall from their present stati∣on, become Apostates, and turn as bad enemies to believers, as Devils are.

Their stability and unchangeableness, is not from any natural power of inhe∣rent grace in themselves. The Apostle here speaks by suprosition, not as if the good Angels would really at∣tempt to do it, but if they should they could not. It is like that speech, Gal. 1.8. If an Angel—

Saints in the height of their saith and confidence of security in God, have supposed such dangers as never were like to be, and triumphed over them as if they had really been, Psal 46.1.—4.

This wonderfully magnifies the secu∣rity of Saints in Gods love, that it is a∣bove all, real or imaginary, possible or ••upposed dangers.

Thirdly, the Apostle holds forth the greatest Hyperbole of faith, the Elevati∣on of a soul wrapt up in Gods love, a∣bove and beyond every creature of the highest Perfection. Therefore he takes in the latitude of the whole creature, that is below God himself, not only men and devils, but even the Angels, and tri∣umphs over them in this Cause.

Fourthly, the Apostle here speaks, as a man going into the field to meet his enemie, who in the height of his re∣solution, in the confidence of his strength and skill in his weapon, bids his enemy chuse his Weapon, chuse his Ground, chuse his Second to his best advan∣tage.

So the Apostle arm'd with Gods love, enclosed in Gods bosom, and confident nothing shall separate him, bids his ene∣my in this cause, chuse his Weapon, Life or death; Chuse his Ground, Earth, Hell or Heaven; chuse his Second, Men or Devils, or the whole Host of Angels, if these shall appear against him, he fears not to encounter them, be doubts not of victory over them.

By this the Apostle would hold forth the immediate way of Saints, Commu∣nion with God in love, without the least help or assistance of any creature concur∣ring. Even all the Angels had nothing to do in it.

And as no Angel could ever procure Gods love, or bring a Saint into Com∣munion with God, so none shall be able to separate.

Secondly, we are to consider, how the good Angels may be supposed to endan∣ger believers in their Communion with God.

1. The good Angels by their continual Attendance and Watchfulness about

Saints, must needs be privy to all their open sins, in words, actions, duties, and cannot but conceive a holy indignation at the unworthy or unbeseeming carri∣ages of believers, as that text, 1 Cor 11.10. shews. Saints miscarriages and sins grieve, offend the Angels, and hereby may be supposed to endanger their state in Gods love, when they sin against love.

Secondly, the Angels in zeal to God glory, are always in a readiness to re∣venge the injuries that are done against God, Psal. 104.4 and they have ofte•• executed, the righteous displeasure o•• God against his own people, 2 Sam. 2••.16, 17. When David saw the Angel, h•• cried out, O Lord, I have sinned; Whe•• Isaiah saw God on his Throne, with h•• Seraphims about him, the Executione•• of his Justice; upon the Transgression of his own people; he cries out, Wo me I am undone— Isa. 6.1, 2, 5.

Thirdly, the Angels are made servan•• to believers; Man in his first Creatio•• was made a little lower then the An∣gels;

but in Christ he is now exalted to glory and honour above the Angels; Christ hath not taken— Heb. 2.16. our na∣ture is exalted in the Person of Christ, far above all Principalities, — Ephes. 1.20, 21.

That Angels should be servants to them, who by nature are inferiour to them, is ground of a temptation to them, (had not grace over-powered nature) to take all occasions against Saints, to bring God out of love with them, and to bring themselves again into the highest place of Gods favour.

Fourthly, the Angels may be supposed to endanger Saints, not industriously but occasionally, by reason of the corruption that remains in our natures.

What through the excellency of their Natures, their nearness to God, and the many good services they perform to us, Saints have been endangered to commit idolatry with them. See Rev. 19.10. Rev. 22.8. hence that caution of the Apostle, Col. 2.18, 19. hereby some are in danger to quit Jesus Christ the Head.

Thirdly, we are to shew, that Angels shall not be able to separate.—

I. They will not.

First, in regard of their Office; they are all ministring spirits sent forth,— Heb. 1. ult.

Secondly, they will not be enemies to them, but are in a readiness to execute the wrath of God upon all that offend them, Mat. 18.10.

Thirdly, they have a charge to keep them in all their ways, Psal 91.11, 12. not to lead them out of Gods way.

II. They cannot if they would.

First, their subjection to Christ, they are under his dominion and sovereignty, Heb. 1.6, 7, 8.

Secondly, their dependance upon Christ for the execution and performance of all they do; The vision of Jacobs Ladder, compared with Jo. 1. ult. Angels attend∣ed Christ at his Birth, in the Wilderness when tempted, in the Garden at his Re∣surrection and Ascension.

Thirdly, they can do nothing but what God commands them, Psal. 103.20.

III. If they could they dare not.

First, they have their establishment in Christ. They were by nature as mutable as the rest that fell, they are fetled in a state of love in God by Christ, testified by the Cherubims on the Mercy-Seat.

Secondly, they are by Christ brought into the same Fellowship and Commu∣nion with God as we, Eph 1.10. see what the Angel himself declared, Rev. 19.10. Rev. 22.9. and we are said to be brought into Communion with Angels, Heb. 12.22.23. if they should endeavor to sepa∣rate believers from Communion with God in his love, they should also separate themselves.

1. Ʋse. This informs us, that no creature ture in Heaven not the purest Angels, can be any part of our essential blessedness: These Angels may in case of disobedience actually instict the Tokens of Gods dis∣pleasure against us: And occasionally, through our own corruption, prove snares and temptations to us, such as may endanger our state in Gods love;

much less then ca•• any creature on earth, the holiest, the purest Saint, the sweetest and dearest relation, be part of our es∣sential blessedness. This alone consists in our Immediate Communion with God in love, through Iesus Christ our Lord, from which nothing can separate us.

2. Use. This serves to confirm the faith of believers in the assurance of their unchangeable state in Gods love; there is an utter impossibility to separate them from it.

The Angels excel in strength, Psal. 103.20. if they cannot do it, much less can inferiour creatures, Men or Devils what is beyond the power of good An∣gels, is an absolute impossibility to other creatures.

3. Use. By this we are informed, that those things, those Agents sometimes we greatly fear, as enemies that may endanger us in our chiefest concern∣ments, are often our greatest friends, and such as really design our greatest good.

good angels, are but supposed enemies, and are real friends, belo••s of our Ioy, and such as Endeavor to keep us fast in the love of God.

4. Use. This fully convinceth Popery to be Apostacy, an Apostacy of such, who were never truly, or really in a state of Love and Communion with God through Christ.

For though not actively, yet occasi∣onally, through good angels they are utterly fallen from that love of God, that Communion with God in Christ they professed.

They are fallen into the worship of Angels which is flat Idolatry, Rev. 22.9. and they hold not the head, — Col. 1.18, 19.

Had they real Communion with God in Love, they had never been separated, by the means of Angels, from the love of God in Christ Iesus our Lord.

ROM. 8.38, 39.

I am Perswaded— Nor Principalities.

BY Principalities I understand (as I shewed in the Explication) the Magi∣strates, Princes, Rulers of the Kingdoms of this world, with their subjects, Ar∣mies, Associates, whereby they become potent enemies to the Church, which is the Kingdom of Christ.

Doct. None of the Princes or Prin∣cipalities of the Kingdoms of this World shall be able to separate.—

What great opposition the Princes and Principalities of the World have made at all times against the Church, and how much persecution the Church hath suf∣fered under them, how much Saints have been endangered thereby to Apostacy and so to a separation from their Communi∣on with God in love, is upon record in Scripture.

How much the Church, the Kingdom

of Christ and his Saints under the Old Testament, suffered from the Principali∣ties of the Kingdoms of the World ap∣pears Psal. 2.2. How often are Kings said to be assembled against Sion, Psal. 48.4. How oft did Christ put them to ••ight with their Armies, Psal. 68.1••,14. de∣stroy them, Psal. 136.17.18. No soon∣er did Christ appear under the New Te∣stament, but the Principalities of the World rose up against him, Acts 4••25, 26. what began in his Person, would be continued in his Saints, Luke 21.12. what first befel the Apostles, was continued to the Churches for three hundred years, under the Principalities of the Roman Heathenish Empire, when the Church af∣ter many pangs, and hard Travel, had brought forth the Man-Child, Christ mystical in the Romans Empire, No sooner were the Principalities of the Empire turned Christian, but they turned Arrian, and raised a new and more fierce persecution against the Saints that kept the Testimony of Jesus.

Here Christ sent in the barbarous Na∣tions to ruine the persecuting Christian Empire, and they brake the Western part of it in the European World, into ten Kingdoms, which helped the Church a∣gainst the flood of Arrian persecution, Rev. 12.16. But then they set up Anti∣christ, and with one minde these ten Kings give their Power,— Rev. 17.12, 13, 14. and how much ever since the Saints of God have suffered under the Princi∣palities of these ten Kingdoms is notori∣ously manifest.

What will be the fate of the Saints of the Church and Kingdom of Christ, un∣der all or any one of the Principalities of those Kingdoms, while devoted to Antichrist, is clear. Let us consider what are the grounds of this great opposition the Princes, Principalities and Lords of the Kingdoms of this world make against Jesus Christ and his Saints.

Reas. 1. Christ and his Church; Christ and his Saints which are his subjects are a Kingdom, a great Principality, set up by the God of Heaven, in the days and

••n the midst of the Kingdoms of the ••orld, Dan. 2.44. Therefore no won••er ••t finds such opposition; If one Kingdom be set up in the midst of another, there will be continual Conflicts between the Princes and Principalities of both: be∣••ween the Principalities of the world on the one side, and Christ and his Saints on the other; for every Kingdom, Parem ••nec patitur nec superiorem, can brook no Competitor in it self, much less a Supe∣rior.

Secondly, the Kingdom of Christ is of a growing, increasing property, Isa. ••.7.

It enters upon the World by Conquest, and where it conquers it goes forth con∣quering,—Rev. 6.2. and never leaves till the seventh Angel sounds, Rev. 11.15.

God the Father hath given Christ a Kingdom, Psal. 2.6. a Kingdom that is extended over all the Kingdoms of the world, verse 8. by the irreversible decree of God he shall rule them by a Scepter of grace as subjects, or with an iron Rod ••s Rebels, v. 9. no wonder its so much ••ated and opposed.

Thirdly, it is Regnum Crucis, the King∣der of his Patience, Rev. 1.9. It began in ••re form of a servant, the first Throne on which it was set up was a Cross; the first Crown that was bestowed on it was a crown of thornes, and no way in∣to this Kingdom but by many afflictions, Acts 14.22.

The Prince of this Kingdom was the Lord of Glory, whom the World knew not, and therefore crucified in the ignominy of a servant, 1 Cor. 2.8. for they knew him not: The Nobles and subjects of this Kingdom, are none of the wise, mighty and noble of the world, but 〈◊〉〈◊〉 1. Cor. 1.26, 27. The great Royalties, and present Rewards of this Kingdom are two, afflictions and persecu∣tions, Luke 22.28, 29. O•• how con∣trary is this to the lusts, pleasures, sen∣sual delights, the Principalities of the Kingdoms of this world, their only value.

No wonder therefore if the King∣dom of Christ and his Saints, be vi∣lified,

slighted, opposed, derided, per∣secuted by the great, the mighty, the Principalities of the Kingdoms of this world.

Fourthly, it is Regnum Nihilitudinis, A Kingdom of Self-denial; To which the Principalities of the World are most absolutely averse. God hath sworn every knee shall bow to him, Rom. 14.11. not only of the meanest, but of the highest Potentates in the World; He hath commanded Kings to Kiss;— Psal. 2.11. He will have Kings to bring Presents to him; Kings must throw down their Crowns at his feet; Kings must have their Wills in subjection to his Will; all their lusts to be his Vassals; to be subdued, spoiled, condemned and cru∣cified by him; No wonder they say, We will not have this Man Reign o∣verus.

Fifthly, it is an invisible Kingdom unconspicuons, not attended with out∣ward pomp and visible glory, as the

Kingdoms of the world, which glory is yet but a Magical Inchantment, which Satan the old Magician and god of this World hath put upon it, Mat. 4.8. Christs Kingdom is not attended with worldly Pomp or Glory, Luke 17.20, 21. it is within you; The Church, the King∣dom of Christ is all glorious within: The Principalities of Christs Kingdom are Righteousness, and Peace, and Joy in the Holy Ghost, Rom. 14.17▪ all inter∣nal things.

The subjects of this Kingdom are put to walk by saith, not by sight, to believe things they have not seen, to hope for things they know not; the Kingdom of Christ in appearance is an ignoble thing.

Sixthly, it is a heavenly and spiritual Kingdom; it is not of a worldly Con∣stitution, John 18.36. its frequently cal∣led, The Kingdom of Heaven. Its 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is in Heaven, Phil. 3.20. All its Laws from Heaven, all its subjects gathered out of the Kingdoms of this world, and translated into the Kingdom of Gods dea••

Son, Col. 1.13. no wonder the Powers of Hell, and the Principalities of this World oppose it.

Now, I shall shew, that no Principali∣ties of the world shall be able to separate the Church from Christ, or the Saints in the Church.

First, the Church hath Emanuel, God with us, Isa. 8.10. and in him more for her, then are against her, 1 John 4.4. The world hath Power, therefore her Principalities are called Hornes, Zach. 1.18. Rev. 17.12.

Jesus Christ is furnished with all Pow∣er, ••niversal Power, Power and not weakness, no Power without him, and what can any Power do against him.

The World and its Principalities are furnisht with Wisdom and Policy, much is spoken of the Wisdom of the World, Psal. 83.2, 5. Christ hath all the Trea∣sures of Wisdom,— Col. 2.3. Wisdom by foolishness, to bring to nought the under∣standing of the Prudent. The World hath malice, J••. 17.14.

Christ hath more love, love that a∣mounts

to a jealousie, if Christs love •••• angred, displeased; woe to them th•• stand in opposition against him, Zach. 1.14.

Secondly, because Christ ruleth still, though in the midst of his enemies, Psal. 110.2. The Church of Christ which •••• his Kingdom is like a Garrison besieged round about with enemies, but is invin∣cible by all oppositions, for Christ r••∣leth in the midst of her and her enemies. He will rule in the spight of all his ene∣mies, and will rule securely in the midst of them, none can separate believers believers from Christ, who cannot first lead Christ captive, or separate Christ from them.

Thirdly, because Christ is both King of Saints▪ and King of Nations, Jer. 10.7. Rev. 15.3. This renders him and his Saints invincible, Rev. 17.14. Christ is an im∣mortal King, 1 Tim. 1.17. so is his King∣dom, that which breaks in pieces,— Dan. 2.4••.

1. Use. This informs us, that how con∣temptible soever the Church seems, and

how inconsi••erable soever Saints ap∣pear, yet there is something ••ormi∣dable in them, would else the Prin∣cipalities of the World, bend all their Power, Wisdom, Malice against them?

The Church is not only the object of the malice, but of the fear of the highest Potentates of the world, the hatred of the world against Saints, is not like that with which a man hates a Toad, he can easily crush, but that with which a man hates a Lyon, by whom he doth fear to be devou∣red.

Have we not seen the Principalities of the world mustering their strongest Armies, engaging all their Allies, and Confederacies, laying deep Plots, and Confederacies, and against the poor Saints of Christ: Certainly there is somthing formidable; The Church is said to be terrible,— Can. 6: 10. This is the Presence and Appear∣ance of God in them, Psal. 14.5.

2. Use. Then Saints may well pray for their enemies, as Christ commands them, though the greatest, the mighti∣est, the Principalities of the World; for though they may exercise much malit•• towards them in their lesser Concer••∣ments; they can never hurt them in their Communion with God, nor sepa∣rate them from Jesus Christ, therefore the Apostle strengthens Christs Exhor∣tation, 1 Tim. 2.1, 2.

Besides, such as now may exercise enmity against Christ are under great Promises in the last day; Kings shall bring Presents as Testimonies of their Homage, Psal. 68.29. those that have persecuted the Church, shall minister to her glory, Isa. 60.3.— 10. Those King that made Warr with the Lamb, Go∣shall make hate the Whore, — Rev•• 17.16. And its said, Kings shall bring their glory into the New Jerusalem, Rev•• 21.24.

3. Use. How much should this engag•• Saints to be faithful to Christ, in the high•• est oppositions from the highest Power

and Principalities of the World, for he is faithful to them, engages with them, and for them, and will bring them off invulnerable, invincible, Rev. 17.14.— for they that are with him are faith∣ful.

Resolve never to leave Jesus Christ, who hath engaged that none of the migh∣tiest oppositions of the world shall sepa∣rate you from him.

4. Use. This may serve to strengthen our faith, and quiet our fears concerning the issues of all the Councils, Endeavors, Projections, of the great Polititians and Principalities of the Kingdoms of the World; nor murmure against the wise dispensations of God thereby, though sometimes they seem severe to his Church.

Nothing more unquiet then a Rock in the sea, because ever assaulted with winds and waves, yet nothing more safe nor immoveable.

God hath gathered believers into Communion with himself; he hath founded this Communion on a Rock,

viz. the love of Iesus Christ, nothing more unquiet because this Rock is assaul∣ted in the midst of seas, winds and storms of persecutions. yet nothing more safe, more inviolable, because founded on à Rock

ROM. 8.38, 39.

I am Perswaded—Nor Powers.

BY Powers I understand the Powers of Hell, the Devil and his Angels, cal∣led the Powers of Darkness.

Doct. Not all the Power of all the De∣vils in Hell shall be able to separate a Be∣liever.—

I. The Devil is a profest enemy to mankind, as Rev. 12.9. but he exerciseth his greatest enmity against those God hath gathered in Communion with him∣self in love through Christ. Therefore your Adversary, — 1 Pet. 5.8. your Ad∣versary above all others; This name Sa∣tan signifies an enemie, and not only the

Prince of Devils, but every Devil is a Satan, as that Text shews, Matth. 12.26.

First, for the exercise of this enmity he is furnished with great power; he is called a strong man arm'd, a mighty Go∣liah that comes forth to defie the whole Host of Saints, Luke 11.21. you read of the Power of Satan, Act. 26.18. the Power of darkness, Col. 1.13.

Secondly, great subtilty, therefore call'd a Serpent; the Serpent thus be∣guiled Eve, 2 Cor. 11.3. now an old Ser∣pent, Rev. 12.9.

Thirdly, great Malice, Rev. 12.12, 17. hence call'd a Lion, a roaring, devour∣ing Lion, 1 Pet. 5.8. A Dragon, a red bloody Dragon, and a great one with se∣ven Heads,— Rev. 12.3. to note his Power, Policy and Principality.

II. This Power, Policy, and Malice of devils is manifested and exercised in his Temptations: he is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Tempter, Mat. 4.3.1 Thes. 3.5. as men are called Lawyers or Physicians from their Profession or Employment. It is his trade for this end he is said to have.

1. His 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or devices, 2 Cor. 2.11. a word that signifies Crasty Counsels, stratagems, witty and fallacious Conce∣ptions, composed on purpose to deceive; sophistical Argumentations, acute Di∣stinctions to elude the truth: Satan ma∣nageth his temptations with great sub∣tilty and dexterity.

Secondly, his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or wiles, Eph. 6.12. as Professors in Arts or Sciences use to bring all the Principles of that Art into a methodical Order. So hath Satan his tempting Art in a method, he hath reduced them into common places; he knows what temptations fit with eve∣ry temper, every degree of grace, every condition in Christianity.

Thirdly, his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Depths, Rev. 2.24. mysteries, profundities, hid under ground, not easily discerned; doctrines that have a shew of light, humility, knowledge, wisdom, holiness, learning, spirituality; as himself and his Ministers and doctrines appear as Angels of light, so his temptations. Thus he deceived Eve.

Secondly, in his Accusations, he is call'd The Accuser of the Brethren, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The word signifies an Accuser, an Impleader in some Court, Rev. 12.10.

I. He accuseth us in the Court of Gods Justice.

First, somtimes by way of Complaint and Narration of sins they have com∣mitted; he is the great tempter to sin, and the first Accuser, Zach. 3.1. This is call'd a drawing up of a thing against them, Rom. 8.33.

Secondly, somtimes by way of suspi∣cion and preconjecture, Job 1.9, 10 11. he charged him of hypocrisie.

II. He accuseth them in the Courts of men, as David, Psal. 35.11. Acts 25.7. Act. 24.5.

III. He accuseth them in the Court of their own Consciences, by making them to question their Pardon, by impleading their Evidences, by misrepresenting their states, by charging them as hypocrites, unsound Christians, thereby endeavoring to fill them with vexation, sorrow and discontent.

Thirdly, let us consider how much these Powers of darkness engage their power, policy, malice, by all their tem∣ptations, accusations to separate, —For we are said to wrestle— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eph. 6.12. about heavenly things; not that these Rulers of darkness abide yet in heavenly places, so it may be rendred, Eph. 1.3.

1. They oppose to the utmost the love of God to us, in which we have Com∣munion with God, that kindnesse and love of God to mankind, Tit. 3.4. is mat∣ter of everlasting envy and malice of de∣vils; that God should have love for fallen man, and none for Angels; That God shall restore man into Communion with himself, and separate devils with an everlasting curse from him, how must this needs torment and terrifie.

If devils envied Mans state in Com∣munion with God, in love before man fell from God, how much more to see man restored, and themselves cast off for ever.

Secondly, they oppose our inter∣est in Christ, through whom we have Communion with God again in love.

When Christ came into the world to redeem men into Communion with God again and his love, what mighty strong opposition did he make against him, he mustered up all the Powers of the world, and all the Powers of H••ll, and darkness against him; and will he not endeavour to the utmost to separate us from this interest, 2 Cor. 11.2, 3.

Thirdly, they mightily oppose our A∣doption, or being the sons of God, which is the greatest manifestation of that love of God through Christ. No sooner was Christ declared the Son of God, Mal. 3.17. but the first temptation where∣with the Devil assaulted him, Matth. 4.3. was concerning this, when the Spirit of Adoption hath secured our Son∣ship, how many Arguments will the devil draw from our spiritual wants, weakness,

infirmities, temptations, afflictions to disprove it; what faith he, such as you the sons of God.

Fourthly, they mightily oppose that faith by which we apprehend the love of God in Christ, and by which we are brought into blessed Communion with God; see 1 Thes. 3.5. Luke 22.31.32.

Fifthly, they make strong opposition against that righteousness by which we are justified, which is the life of faith, and our nearest fitness for Communion with God. In this case he is said to have be∣witched the Galatians, chap. 3.1. the truth then is, the doctrine of Justification by faith in the righteousness of Christ, in opposition to the righteousness of the Law; the devil knows the righteousness of the Law will condemn us.

Sixthly, they make mighty opposition against that grace and holiness in which we continue our Communion with God, 1 John 1.6, 7. If a childe of the devil be such an enemy to all grace, what is the father, Act. 13.10.

Fourthly, let us consider what great

advantages the Powers of Hell have a∣gainst believers in Communion.—

First, there is yet remaining much darkness in them: darkness of sin, cor∣ruption, unbelief, unmortified lusts and affections, and the devil is the Ruler o∣ver the darkness of this world.

Secondly, the impotency of their gra∣ces, by reason of which he can more ea∣sily prevail with Saints, then formerly with Eve, 2 Cor. 11.3. it was but a buf∣feting, and but from a Messenger of Satan, yet all Pauls grace was too weak to resist, 2 Cor. 12.8.

Fifthly, yet we shall shew, that all the Powers of Devils, and all the Rulers of the Kingdom of Hell and Darkness shall not be able to separate—

First, his Power, Malice, Policy, and ••tmost Agency, is limited to their feet, Gen. 3.15. cannot reach their heart nor head.

Secondly, Christ hath stated their se∣curity in himself, on himself, Matth. 16.18.

Thirdly, none of his remptations shall

do it. Christ hath first overcame him in himself, and hath learnt thereby to suc∣cour and commiserate us, Heb. 4.15. Heb. 2. ult.

Fourthly, none of his accusations shall be able; none in the Court of God, there Christ is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, our Advocate, 1 John 3.1. to be our second, to rebuke Satan, to present a Propitiation for their sins, Zach. 3.2.

None in the Court of our own Con∣science, we have the Spirit of Adopti∣on, a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is in direct opposition to Sa∣tan, the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to bear witness to our Conscience, to help our infirmities, to clear our Evidences, and to come to the Th••one of grace boldly for mercy and grace.

Fifthly, because greater is he in Saints then,— 1 Iohn 4.4. is the devil a strong man, Christ is stronger, Luke 1, 22. is he a lion, so is Christ. Rev. 5.5. is he a Ser∣pent, so is Christ, Iohn 3.14.

1. Use. Sinners who are yet in your unregeneracy look about, you are yet under the power, policy, malice of Sa∣tan:

The devil hath full possession of you, ye know not how many. Ye are in darkness, which is the Kingdom of the devil, led captive by him at his pleasure; every sinner (saith one upon that text) is the Devils Pack-horse, whom he rides and rules at pleasure.

You will say, but all is at peace with us.

An Argument the devil still holds possession, Luke 11.21. Make haste to Christ, who alone can cast him, though a Legion, in one man, Mar. 5.8. he made the devils to cry, roar, tremble, he cast them out of mens bodies souls unto swine.

2. Use. Give thanks,— who hath de∣livered you,— Col. 1.12, 13. who hath turn'd you from— the power of Satan to God,— Act. 26.18.

3. Use. Hath God gathered you into Communion.—

Here is matter of great Comfort that you are always, and everlasting∣ly secured in this blessed state, from the

power, policy, malice of Hell; from all the temptations, accusations of devils, how many devices, wiles, depths soever they be managed withal.

Live comfortably, but not securely, 1 Pet. 5.8.

Secondly, resolve to make resistance, Iam. 4.7.

Thirdly, your we apons against spiritual enemies must be spiritual, the Sword of the Spirit, and the Shield of faith, Eph. 6. 1 Pet. 5.9.

ROM. 8.38, 39.

—Nor things present or to come—

Doct. ALL the events, issues, passages, that befal believers in their present or future conditions, by the Providence of God shall not be able to separate them.—

First, I shall speak to things present.

There is scarce a Christian, but hath one or other present trial, trouble, tem∣ptation, affliction continually present

with him, that waits on him, that lies down with him, rileth up with him, goes out with him, comes in with him. If one leave him, another may presently come in the room of it.

A righteous man may sin seven times a day, and seven times stand in need of Pardon, Luke 17.4. and therefore may fall into affliction seven times in a day, and rise again, Pro. 24.16.

These do much endanger our Com∣munion with God, because they are very apt, and too often disturb our Commu∣nion with God: They are like showers of rain that fall into brooks or pooles, that muddy all the waters; present af∣flictions are mingled with temptations; these mingle with our corruptions, stir our passions, trouble the pure waters of grace and comfort for a while; and the soul cannot presently draw waters with joy out of the Well of salvation, which is its blessed Communion with God. Pre∣sent evils have usually in them these things.

1. They still appear to be the greatest,

forest, we are apt to cry out of that which afflicts our present sence as the heaviest that ever befell us.

In these we cry out as Isaiah, My lean∣ness, O my leanness as Ieremy, My bowel•• O my bowels; in these our heart and ou•• flesh, as David, Joyn together and cry ou•• for a Living God.

Secondly, they are daily, Mat. 6.34 sufficient for—

Every day is in travel, and bring•• forth some new trouble, every day Christ hath taught us to pray for deli∣verance from evil. David complaineth of his grief and sorrow daily. Psal. 13.2. see Psal. 73.14.

Thirdly, the present evils usually sur∣prize us unawares, he that expects th•• evil, yet is commonly surprized, with the manner and kinde of it unexpect∣edly.

We often say of this or that present e∣vil that befals us, we never dreamt 〈◊〉〈◊〉 it; as God is said to work deliverance and mercies for his people they looke not for, Is. 64.3. so often he sends trouble

and afflictions they looked not for, Jer. 8.15.

Yet no present evils nor troubles shall separate.—

1. Because in all present troubles be∣lievers have God present with them, a very present help, Psal. 46.1. yea, in their most dismal and darkest troubles, in which they cannot see him, they may believe his Presence, Psal. 23.4. his Word and Spirit, his Rod and Staffe.

He hath a Cordial in a readiness for every present dejection, a Comfort in a readiness for every present tribulation, 2 Cor. 1.3, 4.

Secondly, because they are (though sometimes they see not, feel not) conti∣nually with God, Psal. 73.23. and they who have complained of daily afflicti∣ons, have blest God for daily mercies, Psal. 68.19. And they who have cied daily to God of their troubles, Psal. 86.3. have been able daily to praise him, Psal. 61.8.

Thirdly, because no present trouble can swallow up the joy that springs to believers from future glory, Rom. 8.18. 2 Cor. 4.17.18. 1 Pet. 1.5.6.

Fourthly, against all present and pres∣sing evils that S••ints have, that promise more precious then gold of Ophir, 1 Cor. 10.13. O, saith one, I am under such tri∣als and troubles that I have non-plust my faith; but God is faithful: O, I am not able to bear or stand under them, God saith he will lay no more then you are able to bear; O, I see no end, no way of escape out; God will make a way to escape.

Secondly, as for things to come.

It is with the godly in this life, as with Solomens old man; the clouds return af∣ter rain; present evils afflict him, and future threaten him, as its said, Rev. 11. One woe is past, a second is, and a third woe cometh quickly: Evils to come may much endanger Saints in their Commu∣nion with God.

1. Because Saints are very subject to this temptation, about what may befal

them for time to come, as appears by that of Christ, Mat. 6.34. who will not them∣fore allow his people one anxious thought about what shall fall out on the morrows This temptation hath two evils in it.

1. It begets fear and that fear hath great torment.

2. It takes away the relish and sweetness of the present mercies we enjoy, while we take in a deeper apprehension of what troubles are yet to come upon us.

Secondly, because God usually makes the troubles that are to come heavier then the present; the waters of affliction like the waters of the Sanctuary, rise by de∣grees, higher and higher, from the Ancles to the Knees, — Psal. 42.7. Psal. 69.1.••. No trial can be so great, but God can make it greater; no affliction so heavy, but God can make it heavier: God deals with his children as men do with theirs▪ Fathers correct children, first with a branch of Rosemary, then a Rod, afterward it may be with a Staffe, that makes them, as Da∣vid, cry out of their bo••es, calls them to bear burdens and do service, according to their strength.

As they grow up in faith, holiness, hu∣••••lity, patience, spiritual strength; so their trials, temptations, afflictions increase, and their latter often become greater then their former,

Thirdly, because the trials and troubles of the Church which are to come, are cer∣tainly like to be the greatest.

Those which more immediately precede the coming of Christ, very dangerous and great for sin, 2 Tim. 3.1.—5. and for judge∣ment, Luke 21.25, 26.

Yet no troubles to come shall be able to separate.—

First, because all things shall certainly work, Rom. 8.28. we know (there is no doubt, hesitancy, uncertainty in this know∣ledge) that all things (things present and things to come, all things, none excepted) shall work (all things that have any spirit, power, vertue, activity in it, that works to any end) shall work together (all Agents, Instruments God shall make use of, how various in their kinds, how different in their operations, how distinct in their in∣tentions, yet they shall all work together

with God, by whom they are guided, or∣dered, over-ruled in all their motions and actions; and the same things which work for evil unto others, are all made to work for good unto them.

Secondly, from the immutability of Gods love, it is everlasting, Ier. 31.3. God is not as man that he should repent, whom he loves he loves to the end.

He doth not love to day and hate to∣morrow; love at present and revoke in ••••∣ture; he hath loved, and no sins of the cre••∣ture could violate it; he doth love, there∣fore no present evils can interrupt it; he will love, therefore no future things shall prevail.

Thirdly, from the nature and quality of that Covenant, in which God hath taken them into Communion with himself to be their God, in which the first Promise is, Ile ••e to them for a God; the second is, Ile pardon their sins, and remember their iniquities no more.

All the advantage things present, or things to come, can have against Saints for evil, is sinne, for nothing

can separate between God and the soul but s••t; Now the Act of Gods Pardoning Mer∣cy is a compleat Act of Grace; it cannot be said of a believer one moment, that he stands under unpardoned guilt, no more th••n it can be said he is an unjustified per∣son.

If a believer may believe sins pardoned under all present evils, he may believe sins pardoned under all future; therefore as not things present, so no things to come can separate.—

1. Use. Terrour to the ungodly who have no Cemmunion with God in love through Christ Iesus; they are yet in their sins, without God and Christ in the World; it may be things present are for thee, Health, Wealth, Liberty, Prosperi∣ty, Plenty; O but things to come are terrible, and against you; Son, said Abra∣ham to the rich man, Remember thou in th•• life-time badst thy good things, and now no∣thing but torment and misery.—

••o thy present enjoyments, thou sayst, Soul, take thine ease, thou hast Goods laid up for— and thinkest not thou art treasuring up

wrath against the day of wrath: thou dost rise up comfortably, and walk delicately like Agag, but O the bitterness of death is not past.

There is a wrath to come, the Devils believe and tremble; O come to Christ quickly, he will not treat you so roughly, as John Baptist did the Pharisees, O genera∣tion of Vipers,— he will deal gently and mercifully with you.

2. Use. To the godly.

First, by way of Instruction, to turn se∣curity out of their hearts in reference to their outward conditions in the world, evil things at present may afflict you, worse things for the future may befal; when Is∣rael went out of Egypt, but one Nation pur∣sued them; when they past over Iordan in∣to Canaan, seven Nations encountred them; O learn to bear things present with pati∣ence, and by faith and holy submission to God to provide for things to come; An holy man affirmed of himself, that never any evil day befel him since he believed; One asked, how that could be? He an∣swered, every morning I compose my heart

to Gods Will; that what pleaseth God shall please me; such a man hath an Anti∣dote against all things, whether present or to come.

Secondly, for Instruction; let nothing that befals you at present or to come be ve∣ry grievous to you, because it cannot sepa∣rate. This is the Apostles strain in the Text.

3. Use. By way of Comfort: Nor things present, nor things to come; nor sins present, nor sins to come; nor troubles present, nor troubles to come, shall—

1. For God is your Alpha and Omega, who is, was, and is to come, Rev. 1. see 2 Cor. 1.10.

Secondly, Christ is the same to you ye∣sterday, this day and for ever, Heb. 13.8.

Thirdly, all things are yours expressely, things present and things to come, as ye are Christs, 1 Cor. 3.22, 23.

ROM. 8.38, 39.

Nor Heights.—

WE are come to another Rank or Regi∣ment of enemies, which may seem to endanger a Believer in his Communion with God: These are called Heights and Depths: There are some things from on•• high, other things from below, that make strong opposition against a believer in his. Communion.— From on high he is endan∣gered to be broken or brained, from be∣low to be undermined or blown up; be∣tween heights and depths a believer is as it were between the upper and nether Mil∣stone.

Doct. Yet though a believer may be endan∣gered from on high, yet no Heights shall be able—

We are to consider what these Heights are which may be said to endanger,—and then to shew that they shall not be able to separate.—

1. By Heights here we may understand the sublimity of God, as he is lifted up in∣comm••ably and 〈…〉〈…〉 in his Excellency and Majesty, above all the thoughts and apprehensions of the creature, and above all Communion with the crea∣ture; there is something in God that is lifted up above all the possible knowledge or enjoyment of the highest creatures; his Title is frequently in Scripture, The Mast High God, the High and the lofty One, Isa. 57.15. There are Altitudes, Sublimities, Heights; in the Wisdom, Power, Greatness, Holiness, Excellency of God, which tran∣scend the capacity and comprehension of all creatures, Iob 11.7, 8.

I. How far believers may be endangered by these Heights of God, Let us con∣sider.

1. Because the appearance of God in his Heights and Sublimities are very terrible, Psal. 47.2. The Lord most High is— An∣gels cover their faces and feet at such Ap∣pearance of God, Isa. 6.1, 2. and the holy Prophet cries out, W•• is me, — ver 15.— see what an effect such an Appearance of

God had upon Daniel, Dan. 10.5, ••.

2. Because the Appearance of God in his Sublimity, Majesty and Excellency makes his people afraid to come near him, to have Communion with him, Iob ••3.20, 21, 22.

God doth vary his dispensations and ma∣••ifestations to his people, and then they ••ary in their apprehensions of him; God somtimes appears in his Sublimity, Majesty, Glory, Excellency, cloathed with Mercy, Grace, Goodness: then his people behold his face with delight, and walk in the light ••s he is in the light, and have fellowship with each other; God sometimes appears ••n the pure and native beams of his Glory, ••loathed with Majesty, Soveraignty, Ju∣••ice, Greatness, then his people tremble ••efore him, cannot behold him; thus God ••ppear'd to Job, chap. 31.1, 2. see the effect, ••hap. 42.5, 6. see Hab. 3.2, 3. the effect, ••er. 16.

Yet shall not the Heights of God sepa∣ate.—

First, for this Heights, this Sublimity of God keeps in Saints a holy frame of spirit

towards God, a holy care to please him, and a holy fear to offend him, Iob 13.11.

Secondly, these sublime high Appear∣ances of God in himself (which are infi∣nitely above the holiest creatures, and which they cannot bear) are made use of to drive them from God in himself (who is a God above us, and a God against us) to God in Christ, to God in a Covenant of grace: where he is Emanuel, God with us, God for us, Hab. 3.16.—18.

Thirdly, these sublime high Appearan∣ces of God are made use of to humble Saints, as Iob, Isaiah, Daniel, and then the high God appears merciful and gracious to them, Psal. 138.6. Isa. 57.15.

Fourthly, though the sublime, high ex∣cellencies and Appearances of God be a∣bove the Comprehensions of Saints, yet they are matter of their praises, Psal. 149 6. Psal. 148.1.

The Angels, Isa. 6. praise, admire, adore, magnifie God in that glory they could not bear or behold.

Secondly, there is another Height or Sublimity that greatly endangers a be∣lievers

state in his Communion. — that is, spiritual pride, or self-exaltation.

Spiritual pride is a lifting up of the heart to a height, above what becomes a godly man, 1 Tim. 3.6.

Such graces as are essential to sanctifi∣cation and holiness, are all joyned with humility, and have a self-humbling pro∣perty in them, 1 Cor. 13.4.

But such gifts and graces as are common to true believers and temporaries, often beget spiritual pride in the hearts of the best Saints, 1 Cor. 8.2, 3. 1 Cor. 4.6.

This height, this carnal sublimity in the heart doth much endanger a believers state in his—

First, this height hath a great Preci∣pice, 1 Tim. 3.6. though a true believer cannot fall so low, it often occasioneth great falls, Rom. 11.20.21.

Secondly, it will be j•••••• ground of jea∣lousie to a believer, to fear he is deceived in all his spiritual concernments, Gal. 6.3.

Thirdly, its a sin diametrally opposite to free grace, 1 Cor. 4.6, 7.

Fourthly, it takes the Crown off God•• Head, and sets upon its own, Isa. 28.1. God gives his grace to many, his glory to none, 1 Cor. 29.31. This makes him to resist the proud.

Secondly, yet shall not this height, how dangerous soever, separate a believer.—

First, this spiritual pride is but an ex∣crescency, a luxuriancy, a sucker, that may spring forth from a branch that is truly engrafted into the true Vine Jesus Christ; and God the Father hath promised to purge it and take it away, Iohn 15.1, 2. It is a weed that springs up in Christs Gar∣den, and commonly among the sweetest and choicest flowers, and Christ will not suffer it to stand long.

Secondly, God will take advantage by such spiritual pride to humble his people; when Paul began to glory, he presently be∣sools him, 2 Cor. ••2.11. when he began to boast himself, then he became presently nothing.

Thirdly, if Christians grow to an height of spiritual pride, in the contemplation of their spiritual gifts; graces, priviledges,

God will quickly give them a humbling sight of their weaknesses, corruptions, im∣perfections. Ezekiel, 2 Chron. 32.22. 24, 26.

The Peacock struts it self while it looks on its gay Plumes, and is ashamed when it looks on its black feet; when Paul was in danger of being up with his priviledges, God turns his eye to look on his infirmi∣ties, 2. Cor. 12.9.

Thirdly, there are heights in believers of carnal confidence, when to spiritual priviledges of grace and comfort, God shall adde temporal favours, riches, honours, outward glory, worldly prosperity.

Such a state of worldly felicity, is call'd the height, sublimity and exaltation of a person, Ezek. 31.5.

Such heights, some understand to be meant in the text, a state of worldly great∣nesse and grandeur, wealth, power and authority;— which God sometimes vouch∣safeth to some of his children to convince the world, that he can do much more for his then the world for hers.

First, this height may much endan∣ger

a believers Communion with God.

First, it is a•••• to beget carnal security under present enjoyments, and this pro∣voketh God to hide his face, and so the•• Communion with God is much disturbed, Psal. 30.6: 7.

Secondly, it affords matter for a great Temptation of the Devil, the world and its glory the devil shewed Christ on a high Mountain, Mat. 4.8.

Thirdly, these things have been great trials to Saints, and made proof of their weakness, in the midst of their highest en∣joyments; as in Hezekiah, a Chron. 32.27, 28, 29, 31. God left him to try him.

Secondly, Yet shall not these heights be able to separate.

First, because God will not suffer them long to rejoyce in these enjoyments, but rather in an humble frame of spirit, where∣by they are enabled to manage such a con∣dition, to the glory of God, and the com∣fort of others; see Iam. 1.9, 10

Secondly, if worldly enjoyments seek to separate us from God he will quickly se∣parate them from us; If Hezekias Trea¦sures

lift up his heart, they must go to Ba∣bylon, Isa. 39.6.

When the disciples were over-ravisht with the external glory of that Transfigu∣ration on the Mount, Mat. 17. and said, It is good to be here; God brought a cloud over the glory presently, and made them contented with their Communion with Christ alone.

Thirdly, because whatever enjoyments all worldly felicity God vouchsafeth his people; the comforts that flow in to them from these are weak, narrow, scanty, full of insufficiency, dissatisfaction: God limits the comfort of outward things to his peo∣ple, more then to the men of the world.

The fulness, the sufficiency of all spiritual comfort flows from their Communion with God, 1 Iohn 1.3, 4.

Fourthly, there is another height that is raised by the workings of carnal reason, in thoughts, opinions, false judgments and conclusions, which lift up themselves above the truths of God, and somtimes above the ways and dealings of God; this height you have 2 Cor. 10.5. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are ratiocinations, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] every high thing, as in the text

First, this is that which much endangers a believer in his—

1. Its said there, to exalt it self against the knowledge of God. Carnal reason, humane wisdom, secular Science, is profest enemies to the simplicity of the Gospel which is in Christ, Hence the poor are said to receive the Gospel, and babes, those things which are hid from the wise and prudent.

2. It is a great enemy to faith, as ap∣pears by that expression, Gal. 1.15, 16. Paul had never believed if he had consulted — hence that, Rom. 12.3. Let no man,— ac∣cording to the measure of faith,

Thirdly, it makes false Conclusions of Gods dark dispensations to his people. Isa. 40.27. Isa. 49.14. It perswadeth God hath forsaken us when he hath not, so sense and carnal reason judgeth.

Secondly, yet this height shall not sepa∣rate.—

1. Because Christ Jesus in whom we have the true saving knowledge, and through whom we have Communion with God in love, is the Wisdom of God and the Pow∣er, 1 Cor. 1.24. Wisdom to silence, Power to overcome all the strong Arguments o••

the flesh that rise up against him.

Secondly, because God hath magnified the thoughts of his mercy, counsels of peace, contrivances of love, which are as high above—Isa. 55.8.9.

1. Use. For Information, many here it may be are ready to say, To what purpose are all these words.

It may be they never experimented such enemies, such dangers, such oppositions in their Profession of Christianity; to such all these are but empty notions.

Do you think the Spirit of the Scri∣pture speaketh these things in vain; Is it not to be feared, ye are strangers to this great Priviledge of believers Communi∣on with God in love.

2. Use. Christians, never look to put off your Armour till you come from Communi∣on with God to the full enjoyment of God.

When you have conquered one enemy, one temptation and difficulty, look to en∣counter another; nor are all your enemies before you, some are above you, some are heights, altitudes, sublimities.

3. Use. Here is your comfort, Christians,

you have this day not only the dangers dis∣cover'd, but your safety and security con∣firm'd inviolable, immutable in your Com∣munion with God.—

Are the dangers, enemies, heights, insu∣perable, inconquerable in themselves, yet they shall not be able.—

ROM. 8.39.

Nor Depths.—

Doct. AS not Heights, so not Depths shall be able to.—

I. I shall declare what I mean by Depths'

I understand principally those Depths and Dejections of soul that attend a state of darkness and spiritual desertion, incident not only to Saints in lower, but to Saints in their higher capacity of grace, according to the good pleasure of Gods Will.

This state hath a great Depth and Pro∣fundity in it, that Psalm wholly expresseth such a state; see Psal. 120.1. and that Psal. 88.6— in the Deeps.

This is such a Depth into which all o∣ther Deeps empty themselves as Rivers in∣to the Ocean.

First, into this Deep falls in the Depths of sin; sin is a deep thing, lies deep, out of sight; Saints seldom search to the bottom of it but in case of spiritual desertion, nor can they then sound the Depth without Gods Plummet, Iob, Iob 13.23, 24.

In this state God doth usually search the sin of Saints to the bottom, Job in this case was made to repossess the fins of his youth; David was made to reckon for the sin he stood guilty of in the Womb, Psal. 31.5. in a state of spiritual desertion, Saints have usually a discovery of the depth of guilt and blackness, and ugly deformity in sin, beyond what they had at first Con∣version.

Secondly, into this depth of spiritual de∣sertion falls in the depth of Gods wrath, his Judgements are called a Deep, Psal. 36.6. so deep, that the damned in Hell are e∣ver sinking into them, and shall never come to the bottom.

In this state of spiritual desertion, Saints take deep of the wrath of God, Psal. ••0.11. Homan, Psal. 88.7, 16. As God maketh some to taste of the good love and Word of God, and the Powers of that glory that is to come, who yet shall never enjoy them; so he makes some to taste the wrath, and tor∣ments of that wrath which is to come, who never yet shall feel them.

Thirdly, into this Deep falls in the depths of Satan, deep temptations: as it was with Christ in this condition, so 'tis in its mea∣with Saints; now the devil and the pow∣ers of darkness bestir themselves, Luke 22.33. When Sun sets, and darkness covers the earth, then the Lions and wilde beasts go forth, Psal. 104.20, 21. so when God hides his face, see Christs Complaint in that day, Psal. 22.1, 12, 13, 16, 20.

Fourthly, into this Deep falls the depths of Hell; Hell is deep and large, Isa. 30. ult. nothing deeper, Job 11.8. the bottomless Pit, Rev 7.1.

In the depth of spiritual desertion, Saints have complain'd of the snares of death and sorrows of Hell, Psal. 116.3. Christ, Psal.

16.10. so ••••man counted himself 〈◊〉〈◊〉 free, of that damned Company and Corporati∣on of devils and reprobates, Psal. 88.5. Such scorching and scalding drops of wrath God in this condition sometimes lets: 〈◊〉〈◊〉 the Conscience, as if they were Pledges and Earnests of damnation, as if be ha•• already kindled Hell fire in the foul.

Fifthly, into this Deep falls the depth of sorrow and affliction, Psal. 102. see the title; Psal. 69, 1, 2. here is Complaint, see his Prayer, ver 15.

No sorrows like these, no afflictions so deep as these, they enter into the soul: here often misery appears remediless, and the foul expects endless sorrow, yea, refuseth all the comforts that are administred from any hand but Gods alone, Psal. 77.2. Thus you fee, spiritual desertion is a Depth into which many Deeps fall; the Depth of sin' wrath, Satan, — one Deep here calleth on another.

Secondly, let us consider how much these Depths may endanger to separate a believer.—

First, in this state Saints apprehend a

total cessation of Gods love to them, an e∣verlasting night on them, that the light of Gods Countenance shall never shine on them more, Jonah 2.4. I am cast out of thy sight: Thus they say, The Lord will cast off for ever— Psal. 77.8, 9. so David, Psal. 13.1. How long—for ever. In the favour of God is life, Psal. 30.5. If he frown who can live; In his favour is light, if he hide his face who can behold him, Job 34.29.

Secondly, in this state God may seem to withdraw that Spirit, which is the bond of our Communion with God; hence that Psal. 51.11, 12.

The Spirit in this state useth to suspend its Testimony, refuse light to our Eviden∣ces, and withhold that witness it formerly bare to our Adoption; yea, it may suffer Satan to bear false witness to our spirits, and perswade us that we are hypocrites, children of wrath, fitting for destruction.

Thirdly, in this state God calls to re∣membrance sins, which the soul thought had long since been repented of, and that God had pardoned. Thus were the sins of Jobs youth, and Davids original sin, thus

a believer may be brought to question all Gods former Acts of grace, and his own faith and repentance, and suspect all his former comforts, yea, the being of any grace at all in truth: and this is very dan∣gerous.

Fourthly, it is a state of darkness and no light, Isa. 50.10. Cant. 3.1. Now he that walks in darkness knows not,— John 12.35. so these knew not what to do, what way to take— He that walks in darkness trembles at every thing; even the Pro∣mises of grace are stumbling blocks to that soul.

In darkness are terrible apprehensions, as to the Egyptians in the Plague of darkness, Psal 78.49. the terrours of God are up∣on Saints in spiritual desertions, Psal. 88.15, 16. Job 7.14.

Fifthly, in this state God seems for the present to neglect all their Prayers, Lam. 3.8. Christ Jesus, Psal. 22.1, 2.

Saints here are ready to say as Saul, The Lord is departed from me, and answereth me no more.

Sixthly, in this state the soul suffers, the affliction is on the spirit of a man; its a wound on the spirit, Prov. 18.14. a Dagger at the heart, •• Psal. 42.10. see Christ in his Desertion, Ma••. 26.38. Heman suffered not in his inferiour only, but in the superiour faculties of his soul, Psal. 88.15. In other afflictions the body suffers, and the soul only by sympathy; here the soul suffers and the body only by sympathy.

Thirdly, let us consider these depths shall never be able to separate.

I. Because they are all consistent with love, and always end in love.

1. They are consistent with love, Heb. 12.5, 6. he seems, if not only, yet princi∣pally to intend the Castigation that fall up∣on the souls and spirits of believers. God never loved Christ better, then at that time when he cried out, My God, My God—

Josephs bowels yearn'd most when he dealt most roughly with his brethren; so God, Ier. 31.20.

II. Be sure all will end in love. Isa. 54: 7, 8. Cant. 31, 5. Isa. 57.18.

Secondly, because these Depths of spiri∣tual

desertion are but to bring forth ful∣••ess of Conformity to Christ in his Death and Resurrection.

Christs sufferings were some in his bo∣dy, these were call'd his Baptism; some, and the greatest in his soul, these were call'd his Cup, Matth. 20.22, 23. in this Cup was a mixture of sin, wrath, death ••nd hell. He tells those disciples they should ••artake with him in both. When Christ ••ried out, My God, my God, why— it was ••bstractio visionis, not dissolutio unionis, for ••ill he cried, My God; so it is to Saints in ••he like condition; and what faith Christ ••xercised in that state, he commanded other ••elievers to do, Isa. 50.10

Thirdly, because there are depths in the ••ercy and free-grace of God, that easily wallow up this depth of spiritual deser∣••on, and all the depths that run into it, ••om. 11.33. O the Depth,— Eph. 3.18. The ••ee-grace of God is a mighty Ocean, Mi∣••h 7.19.

Fourthly, because God hath pawn'd all ••e Ordinances of Heaven and Earth, that ••othing what he seems to do against them,

and nothing they do against him shall pro∣voke him to cast them off, Jer. 31.35.36, 37.

1. Use. If such who are lockt fast in the Armes of God; such who are in everlasting Communion with God, Communion with God in love, which love is unchangeable as God himself in love which is in Christ Iesus; and therefore can no more fail then his love to Christ can fail. If such as these may fall into these depths of spiritual de∣sertion, in which are the depths of sin, of wrath.—

O where shall the sinner and ungodly ap∣pear, who are treasuring up wrath against the day of wrath; O the infinite, unsearch∣able, bottomloss depths of sin, wrath, de∣vils, hells, worst of sorrows, endless tor∣ments, wherein all unbelievers, impenitent unregenerate persons shall be plunged in, swallowed up without Redemption.

2. Use. This fully informs us that the be•••• of Saints must live all their days, in every ••ondition, on a dependence onthe fre•• grace of God.

By the Eclipse of the Moon we com••

to know it borrows its light from the Sun, so by these spiritual Eclipses and Deserti∣ons, we know our whole state in grace and comfort, depends wholly on the free-grace of God, when you first believed after you had laboured under the apprehensions of sin and wrath, and the souls pinching wants of Gods love and favour, then you could readily cry up the praise of free-grace: by the returns of the like apprehensions in ••oul-desertions, after you have believed, and have had sweet experiences of love in Com∣munion with God, he will have you know that free grace continues your state as it began it; and that as the Foundation stone was laid, with the shoutings of grace to it, so the Headstone is to be brought with shoutings of grace, grace to it also. After you have believed and loved God, and had done something for him, you think God is beholding to you; but he will hide his face, and tell you he can set you for all this where he found you, that you may know you are beholding to him, not he to you.

3. Use. For comfort to believers in their Depths, they shall not be able to separate—

For Direction,

First, rebuke the dejections of your soul through unbelief, as David, Psal. 42. Why art thou cast down,—say as he. Psal. 77. This is my infirmity; not the unfaithfulness of Gods love.

Secondly, resolve to believe in hope a∣gainst hope, as Job, though he flay me o•• cam•• me, Ile trust him; as Jonah, I said I am cast out of thy sight, but I will look.—

Thirdly, do not restrain Prayer, waiting for the return of divine mercy; but prevent it be fore-hand with God, and put him to the utmost, try him what he can do, whe∣ther he can do more then ever yet he hath done, Psal. 88.9.—13.

Fourthly, hold fast still your interest in God, as Christ, My God, my God, and as Cltrist gives the same direction to others,— Isa. 50. Let him trust in the Name of his God.

ROM. 8.39.

Nor any other Creature,—

WE are come to the last Rank or Regi∣ment of enemies▪ which may be sup∣posed

to endanger a separation between God and a believer in sweet Communion, in which the Apostle in the name of all believers, comes off with victory.

Let us consider what is meant by this expression,

First, Nor any other creature—The Apostle having reckoned up all known Adversaries in this cause by name; he riseth higher, and speaks by way of supposition. If there be yet any other creature, besides what I have mentioned; if any know any other adversary then what I have na∣med, I fear not to encounter.

I doubt not but to overcome it.

Secondly, Nor any other creatures. By crea∣ture here (saith a learned Author) we are to understand all things that are done in the world, * 1.2 whe∣ther good or bad, and all the thoughts, words, actions, employments, councels, contrivances of men, Angels, Devils, with all other creatures within the Compass of the whole Citation of God.

Thirdly, Nor any other creature—the word rendred Creature is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which often sig∣nifies

the Creation, the whole Creation.

The Apostle had hitherto encountred the enemy in Parties and single Regiments, but now he encounters the whole body, he mu∣sters up all the enemies he had before spoken of, into one body; he fears not to encounter the united strength and combi∣ned power and rage of the whole Creation, If all creatures should rise up together with one hand and one heart to endeavor to se∣parate—They shall not be able—

Doct. Not the Concurring Power of the whole Creation of God, if they were in one Con∣federacy, can be able to separate.

This I shall prove.

1. The concurrent power and endeavour of the whole Creation cannot make God to be against his people who are in Commu∣nion with him.

Balak hired Balaam to do this work, to separate God from his people; Balaam u∣sed all means to this end, he offered sacri∣fices, he used inchantments and divinations, but nothing could prevail, Numb. 23.19. God is not as man—see ver. 23.

Hence the Apostle speaks as a man asto∣nisht,

fill'd with abundance of evidence and assurance in this point, Rom. 8.31. If God befor us.—

Such as have Emanuel, God with them, God in Communion with them, have also God for them, and what can the concur∣rent power of the creature do against them.

Secondly, that that love of God which hath gathered believers into this blessed Communion with God, and still embraceth them in the loftest Armes of Peace; it is everlasting as God is, Ier. 31.3. It takes hold on both Eternities, that which is past, and that which is to come; This Love runs Parallel with the Life of God from Eter∣nity to Eternity.

Can the concurrent wrath, rage and malice of the whole Creature, bring God out of love with them, whom he loved from everlasting; Is there more power in the wrath of the Creature, then in the love of God? Can the poor Creature make that not to be, which God hath made to be from Eternity, to be for Eternity?

Thirdly, the golden Chain of salvation cannot be broken, Rom. 8.29, 30. The two extreme links in this Chain are Election and Glorification; the two middle links are Vocation and Justification. This seems to be the Chain which so much ravisht the heart of Christ about the neck of his Spouse, Cant. 4.9. The two ends of this Chain God keeps in his own hands in Hea∣ven; the two middle links are those God lets down from Heaven, and so draws us up to himself, and linketh us fast to himself for ever.

What Confederacy or Combination of the creature, can pull the Son out of Hea∣ven?

Further, can they pluck any end of this Chain out of Gods Hand. Can they rise up and blot out the book of life, and rase out the names that are written in Heaven. Can Creatures, some whereof are in Chains of darknesse, all in iron Chains of divine Providence, break that golden Chain of grace, in which believers are kept close in Communion with God.

Can the concurrent Power of the crea∣ture

rise up and cancel the great Charter of salvation, whose records are kept in Heaven.

Fourthly, the concurrent power and ma∣lice of all creatures cannot separate them from Christ in whom they have this Com∣munion with God in love.

I. They are said to be in the Hand of Christ, which Hand gives them eternal life, and they shall never perish, John 10.28. what creature can pluck them out.

II. They are said to be engraven on the Palmes of his hand, Isa. 49.16. what is en∣graven cannot be taken out, without mang∣ling the Hand of Christ. If you could sup∣pose they could be taken out of Christs Hand as loose things, yet they cannot as engraven things, will Christ suffer his Hand to be maculated or cut off.

III. They are said to be in the Armes of Christ, Cant. 8.6. They are sealed on the ••••rm of Christ, with the indelible chara∣cters and impressions of divine love. If the Arm of Christ cannot be separated from him, then cannot Saints.—

IV. They are not only on, but in the

Armes of Christ, they are everlasting Armes, Deut. 33.27. there is an everlasting Arm underneath, and an everlasting Arm above, Cant. 2.6.

V. They are not only in the Armes, but in the breast and bosome of Christ, Isa. 40.11. the High-Priest bare the Names of all the tribes on his breast-Plate.

VI. They are born not only in his breast, but on his shoulders, as Exod. 28.11, 12. Cant 8 5. by which they are ever∣lastingly upheld from all that ruine or de∣struction their enemies can—

VII. They are not only on the shoulders, but in the eye of Christ, as the Apple in the eye, Zach. 2.8.

VIII. Nor only in the eye, but in the very bowels of Christ, as that expression shews, Phil. 1.8.

IX. Not only in his bowels but in his heart; see Cant. 8.6. such as prevail to separate believers from Christ, must pluck out the heart of Christ.

Obj. 1. But the Apostle seems to sp••••k within the Compass of Creatures, that no Crea∣ture can— yet God can separate.

Answ. It is God that justifies, who shall con∣demn, Rom. 8.33. to justifie and condemn the same persons, implies a contradiction, which God cannot do, Jer. 33.24, 25, 26.

Secondly, he hath said to the utmost, I will never, never, never—leave thee, Heb. 13.5, 6.

Obj. 2. But though other men, other crea∣tures cannot do it, a man may separate him∣self.—

Answ. 1. God hath promised to put his fear, Jer. 32.40.

Secondly, never any true believer made the least separation from God, but they quickly found a difference, and readily return'd to him again with bitter repent∣ings, Hos. 2.7.

Obj. 3. Though no creature can do it, sin may.

This was Bernards Position, but I an∣swer

First, Sin is a creature, not Gods crea∣ture but the devils; every sin is a Lie, and the devil is the father of it, Iohn 8.44. Therefore.

Secondly, former sins cannot, they are pardoned; after-sins shall not, they have an Advocate and a Propitiation, 1 Iohn 2.2.

Thirdly, large experience hath made this good, Ier. 51.5. when Bala•••• attem∣pted to separate between God and his peo∣ple, he could not effect it, because God be∣held no iniquity— Numb. 23 21.— for the Lord his God is with him.

1. Use. This informs us, how much the salvation of man one way or other is en∣dangered by every creature; for if such who are gathered into Communion with God are endangered by every creature in a separation, how much more are such who are yet at a distance from God, in dan∣ger by the creature to be kept from em∣bracing that Communion. Doth not eve∣ry creature an unregenerate man loves, set up it self to be his God, his chief good, and endeavour to perswade him that his chief blessedness consists more in that en∣joyment, then in the enjoyment of God himself.

Beware how much you are endangered

by the creatures, either to be kept off from all Communion with God, or made to have a loose Communion with God.

2. Use. I exhort believers again and a∣gain to strengthen your faith in your Communion with God in love which is in Christ Iesus.

This is the Ark of salvation in every deluge, your Refuge and Sanctuary in eve∣ry storm; your Door of escape in every danger, your resting place in all the Confusions of the world, your Victo∣ry and Triumph over all your ene∣mies, all your fears, doubts, temptations, trials—

But how shall we do this?

First, study much the love of God, it had a wonderful attractive vertue to draw you into this Communion! With loving kind∣ness I have drawn you. It hath a marvellous force and efficacy to keep you close to that Communion: 2 Cor. 4.14. The Love of Christ, coarctat constringit—

Secondly, better your acquaintance with Christ.

First, who first swallowed up all the di∣stances,

and reconciled all the e••••ities, and so made way for you into this blessed Com∣munion with God.

Secondly, study him, converse with him, who remains one with God, and one with us in the divine nature, and in the humane nature, that he might preserve our Communion with God inviolable.

3. Use. Having clear'd your Communi∣on— Put on a nobleness of spirit, an height of resolution, a magnanimity of faith, ex∣pect to encounter with the most and with the worst of enemies.

And doubt not of Victory and Conquest over all. Let your faith rise higher then your dangers or enemies can

Some can believe Victory over such and such, not over others; over things present, not over things to come— Faith is not come to its just height of spirit till it triumph over all, real or possible, present or to come, not only over one creature, but over the united, concurrent power of all creatures.

FINIS.

Notes

• * 1.1

  Eph. 3.12.
• * 1.2

  Gry••••••