Sermons Volume 2

SERMON XLIV.

I N the former verse, Justification is considered, as opposite to accusation; now, as opposite to condemnation: There, Who shall lay anything to our charge? Here, Who is he that condemneth ? With respect to both, we must look upon Christ as our Advocate, and God as our Judge. Somewhat in this verse concerneth our exemption from the danger of accusation, namely, all the acts of Christ's Mediation here mentioned; somewhat in that verse concerneth the question propounded here about condemnation, namely, the sentence of God as our Judge. For the answer given there, must be repeated, Who is he that condemneth? 'It is God that justifieth. We need not fear an Accuser, because we have an Advocate; we need not fear to be cast in the judgment, because we have a favorable Judge, who will not justify and condemn too. Thence ariseth this part of the triumphant song which the Apostle puts into the mouth of a believer, Who is he that condemneth? 'tis Christ that died, &c.

In the words we have,

• 1. A Triumphant challenge, Who is he that condemneth ?
• 2. The ground of it; 'It is Christ's Mediation, 'It is Christ that died, &c.

1. The challenge, Who is he that condemneth? 'It is meant with respect to God's judgment: in the world, the Saints have been, and often are condemned, nor only to death, James 5.6. Ye have condemned [and] killed the just, [and] he doth not resist you: but some, if they had their wills, would adjudge them to the bottom of Hell, John 16.2. They will put you out of the Synagogues, as well as kill you ; That is, curse, and condemn you to Hell, which is the second death: but their rash censures are not ratified in Heaven; their cursing hurts no more, than their absolution benefiteth us; therefore this is not the meaning: the words relate to the supreme Court. What fear is there of condemnation by God, when he declareth his mind concerning the justification of such as believe in Christ? Now God hath expressly said, That he that believeth, shall not come into condemnation ; and who dareth to contradict his sentence? False Teachers may deny this comfort to the penitent believers, and make their hearts sad, whom God would not have made sad; but God will not retract his grant; and the sentence of any judge on this side God, needeth not to be stood upon. 'It is on their part presumption, and usurpation of the Throne of God, and their act cannot do us harm; we stand or fall to our own proper Lord and Master.

2. The ground of the challenge. We are acquitted from condemnation on Christ's account; this blessing runneth in the channel of his Mediation; four branches of it are here mentioned, 1. Christ's Death. 2. Resurrection, with an yea rather. 3. His Exaltation at the right hand of God. 4. His intercession for us; all which would be in vain, and lose their effect, if any condemnation were to be feared by us. From the whole observe,

• 1. That freedom from the fears of Condemnation is one great privilege of true and sound believers.
• 2. That our triumph over the fears of condemnation ariseth from the several acts of Christ's Mediation.

For the first Point, That freedom from the fears of condemnation is one great privilege of true and sound believers.

What a great privilege it is, will appear,

• 1. By the dreadfulness of the sentence.
• 2. The difficulty to get rid of these fears.
• 3. The sure and solid grounds of a believers peace.

1. The dreadfulness of the sentence: To condemn, is to adjudg to punishment; and for God to condemn, is to adjudg us to everlasting punishment; the final sentence is set down, Matth. 25.41. Depart from me ye cursed into everlasting fire, prepared for the devil and his angels. In the general they are pronounced cursed; but in particular there is the poena damni, the loss of God's Favor, and Presence, and Glory; they depart from God, who made them at first after his Image; from the Redeemer, whose Grace was offered to them, but slighted by them; from the Holy Ghost▪ who strove with them to sanctify them, and reduce them to God, till they quenched all his motions, and expelled him out of their hearts: The Disciples wept when Paul said, Ye shall see my face no more. But what anguish will fill the hearts of the reprobate, when God shall say to them, Ye shall never see my face more; you are now cut off from all hopes and possibility of salvation forever: Wicked men banish God out of their company now, Job 21.14. Depart from us, for we desire not the knowledge of thy ways. God will then be even with them, and banish them out of his presence, not from his essential presence, for that is with them to their everlasting misery; but from his gracious presence, which is the everlasting delight of the saints, and from all possibility of acceptance with him.

2. Poena sensus, into everlasting fire prepared for the devil and his angels : Into fire, not purifying, but tormenting; for so hell is a place of torment, and a state of torment, Luke 16.24. I am horribly tormented in this flame. And v. 25. He is comforted, and thou art tormented. v. 29. That they come not into this place of torment. 2. It is for duration, everlasting fire : It had a beginning, but will never have an end: The Saints in all their troubles can see both banks and bottom, they never met with any such hard condition, but it had an end; but here there still remaineth a fearful looking for more fiery indignation from the Lord: The glory which they refused is everlasting glory, and the torments which they incur, are everlasting torments.

3. 'It is said, prepared for the devil and his angels : This showeth the greatness of the misery of the wicked: The Devil and his Angels must be their everlasting companions, they who entertained his suggestions in their hearts, shall then remain forever in his company and society; as Christ with his bl • ssed Angels and Saints make one Kingdom or family, living together in perpetual blessedness; so the Devil and his Angels, and the wicked, make one society, living together in perpetual misery. This is the sentence of condemnation in the Christian notion of it.

2. The difficulty to get rid of these fears.

1. We all deserve condemnation upon many accounts, both upon the account of original sin, Rom. 5.18. As by the offense of one, judgment came upon all to condemnation, so by the righteousness of one, the free gift came upon all to justification of life. Our actual offenses make it more our due; for the wages of sin is death, Rom. 6.23. The second death as well as the first.

2. In our natural estate we were actually condemned by the sentence of the law, which is confirmed by the Gospel, if we refuse the offered remedy, John 5.18, 19. He that believeth not, is condemed already. And v. 12. This is the condemnation, that light is come into the world, and men love darkness rather than light, because their deeds are evil.

3. Our consciences own it, that where there is guilt, there will be condemnation; and therefore our own hearts condemn us, 1 John 3.20. And unless this condemnation be reversed, and that upon good grounds, we can have no firm and solid peace within ourselves: conscience speaketh aloud this truth, and is the more to be regarded: partly because the fears of the guilty creature are founded in the nature of God, his Holiness and Justice; his pure Holiness, Hab. 1.13. Thou art of purer eyes than to behold iniquity. 'It is a natural truth, that sin is displeasing to God, and maketh the sinner hateful and loathsome to him, and worthy to be cast off, and punished by him; God's holiness is at the bottom of all our fears: we fear his wrath because 'tis armed with an Almighty Power: we fear his Power, because 'tis set a work by his Justice: we fear his Justice, because 'tis awakened by his Holiness, which cannot endure sin and sinners, 1 Sam. 6.20. And the men of Bethshemesh said, who is able to stand before this Holy Lord God ? So also on the other hand, all men's security ariseth from a misprision of God's nature, as if he were not so holy, Psal. 59.21. Thou thoughtest that I was altogether such a one as thyself ; Not much offended with sin. Now for the Justice of God, Rom. 1.32. They knew the just judgment of God, that they that do such things, are worthy of death. 〈 in non-Latin alphabet 〉 His righteous dealing: He hath revealed his wrath from Heaven against all ungodliness and unrighteousness of men. Men are convinced in their own consciences, that they are liable to his condemnation and judgment: The barbarous people of Melita had a sense that divine vengeance followed sinners, Acts 28.4. He is a murderer, whom though he hath escaped the sea, vengeance suffereth not to live. Therefore till God's Justice be appeased, a man can have no satisfaction in him.

2. The next reason, Because of the deepness of the impression; the conscience of sin is not easily blotted out; man is conscious to himself, that he hath offended God, and deserved his wrath, and this trouble and fear is not easily appeased, nor the wounds of conscience healed: The Apostle still goeth upon this argument against the Jews, that the Sacrifices could not make the Worshipper perfect as appertaining to the conscience, Heb. 9.9. That is, perfectly remove the guilt, or the fear of condemnation and punishment, Heb 10.2. The worshippers were never so purged, as to have no conscience of sin; so that the expiation and purging out of sin is no slight thing.

3. After grace received, much of our old bondage remaineth with us; for all their life time they are subject to bondage, Heb. 2.15. We carry these shackles with us to Heaven Gates: Which cometh to pass; partly, through the imperfection of our graces, 1 John 4.17, 18. Herein is our love made perfect, that me may have boldness in the day of judgment, because as he is, so are we in the world. There is no fear in love, but perfect love casteth out fear, because fear hath torment: he that feareth is not perfect in love. 'It is possible a man may be justified, but because his love doth not prevail to a greater obedience to God, or conformity to Christ, therefore some of that fear which hath torment in it, yet remaineth, and we have not that confidence which may embolden us against the fears of condemnation, or the terrors of the judgment: As faith worketh by love, and love produceth its effect, which is obedience to God, and conformity to Christ; the fear of being condemned is cast out, and the conscience is more soundly established; and partly, because God seemeth to revive these condemning fears by many harsh corrections, which look very wrath-like: an instance we have, 1 Kings 17.18. The Woman of Sarepta, when her only Son died, she said to Elisha, What have I to do with thee, thou man of God? art thou come to call my sin to remembrance, to slay my son ? She thought that that Providence intimated, that God began to reckon with her about her sins; this may be a mistake; for God's Providence must be expounded by his word, The grievous bitterness is intended for good, not for evil; to prevent condemnation, not establish it; as the concluded determination and sentence of our Judge, 1 Cor. 11.32. We are chastened of the Lord, that we may not be condemned with all the world. However you see, these fears are soon revived in us by bitter and grievous providences, which make us unravel all our hopes, and question whatever God hath done for us: and partly too, God may do it by some judicial impression on the conscience, Job 13.26, 27. Thou writest bitter things against me, and makest me possess the iniquities of my youth. Thou puttest my feet into the stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet. He speaketh there, as if God did pursue him as one that was not justified; the wounds of an healed conscience may bleed afresh; and sins long ago committed, may be raked out of their graves, and like walking Ghosts stare in the face of conscience; and they may be apt to suspect all is wrong, and that they are still liable to the condemnation of God: God may permit this upon new provocations, when we walk not humbly and cautiously with him, and do not cherish the fervency of our love to him, and the tenderness of our consciences. Now all this showeth how hard a matter it is to get rid of the fear of condemnation; before justification, there is guilt, law, conscience against us; the law condemneth, hearts condemn, and God himself seems to condemn us; after justification, imperfection of grace, sharp afflictions, and sad thoughts about past sins, these seem to condemn us.

3. The sure and solid grounds of a believers peace. Before our conscience can be established, these three things must be done.

• 1. God's Honor secured.
• 2. The Law satisfied.
• 3. The conditions of the Gospel fulfilled.

1. God's honor secured, by a fit demonstration of his Justice, and Holiness; which are the two Attributes which do revive our guilty fears: His justice concerneth the rewarding of the obedient, and punishing the transgressors according to his law. The government of the world is secured by keeping up the honor of his justice, Gen. 18.25. Shall not Judge of all the earth do right? And Rom. 3.5, 6. Is God unrighteous, who taketh vengeance? God forbid; How then shall God judge the world? Certainly the government of the world is not provided for, if there be not a means to keep up the honor of his justice; for God is not to be looked upon as a private party wronged, but the Governor and Judge of the world, who must have satisfaction, or declare his righteousness: His holiness must be demonstrated also, or his displeasure against sin, which is sufficiently done by the sufferings of Christ, which put an everlasting brand upon sin, Rom. 8.3. God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh. At Golgotha we have the truest sight of sin.

2. His law satisfied, and the authority thereof kept up, Gal. 4.5, 6. Christ was made under the law, to redeem them that were under the law, that we might receive the adoption of Sons. Christ was made under the law moral, which all are subject unto; as obedience unto natural parents, Luke 2.51. Positive and Ceremonial, which the Jews were bound to obey, Matth. 3.15. More particularly, the law of a Redeemer and Savior; so he was obliged to die for us, Psal. 40.6, 7, 8. Sacrifice and offering thou didst not desire; my ears hast thou opened: burnt-offering and sin-offering hast thou not required. Then said I, Lo I come; in the volume of the book 'tis written of me, I delight to do thy will, O my God; yea, thy law is in my heart. This was the noblest piece of service, or the highest degree of obedience, that ever could be performed to God, Rom. 5.19. By the obedience of one, shall many be made righteous. Phil. 2.8. And being found in fashion as a man, he humbled himself, and became obedient unto death, the death of the Cross. And Heb. 5.8, 9. Though he was a Son, yet learned he obedience by the things which he suffered; and being made perfect, he is become the author of eternal salvation unto all that obey him: And was carried on with such Humility, Patience, and self-denial, Resignation of himself to God, faith on him, and charity and pity to men, that such an act of love, and such a piece of service or obedience, cannot be done by Men or Angels. Then for the penalty and curse, He was made a curse for us, Gal. 3.13. Our curse and condemnation is legible in what Christ endured for us; The loss in his desertion, Pain in his Agonies and bloody-sweat, and painful and shameful death: they were not light things which Christ endured, but such as extorted prayers, tears, and strong cries.

3. The conditions of the Gospel are fulfilled. First, I take it for granted, that the Gospel maketh sufficient provision against the condemnation of believers, John 5.24. Verily, verily, I say unto you, he that heareth my word, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation; but hath passed from death to life. This being the great result of the Gospel, Christ prefixeth his Amen, Amen; implying that it is a truth worthy to be respected and credited; and this is the truth, that the penitent believer, when God cometh to judge of men, shall not fare ill in the judgment. Secondly, That this is done upon condition, that we take God's remedy; so it is propounded, Mark 16.16. He that believeth and is baptized, shall be saved; and he that believeth not, shall be damned. The Gospel hath a sanction, as well as the law; both promise and threatening; and all upon the condition which God hath imposed.

3. That the promise doth consist of something the party is willing of; and the condition of what the promiser will have, but the receiver is not so ready to perform. The accepting the benefit promised, is not so great a matter in ordinary contracts; but in God's Covenant, being not a matter of sense, 'tis somewhat to be willing to accept, Isa. 55.1. Ho, everyone that thirsteth, come ye to the waters, and he that hath no money: come ye, buy and eat, yea, come, buy wine and milk without money, and without price. Rev. 22.17. And the spirit, and the bride say, come; and let him that heareth, say, come; and let him that is athirst, come; and whosoever will, let him take of the water of life freely. But God, besides the benefit of the creature, respects his own glory, and the recovery of the creature to himself from the Devil, World, and flesh; which the creature is most backward unto. Every man would be freed from condemnation, and saved from Hell; now God hath promised that which we would have, that we may yield to that which naturally we would not have; we would have pardon, but God will have subjection; therefore 'tis said▪ Heb. 5.9. And being made perfect, he became the author of eternal salvation unto them that obey him. We would have the second death to have no power over us; but God will have us holy, and that we should consent to our duty: we would not be condemned; but God will have us walk, not after the flesh, but after the spirit; and so hath granted non-condemnation to such, Rom. 8.1. Those that are true Christians, and consent to the duty of the New Covenant, the honor of God is concerned in our subjection to him, and the honor of Christ, who redeemed us to God, Rev. 5.8. as our comfort is concerned in being exempted from the fears of condemnation.

4. The more explicitly the condition is fulfilled, the more is our comfort and assurance, and the more may we make the bold challenge of faith; that is, the more clearly we obey the sanctifying motions of the spirit, and mortify the desires of the flesh, 1 John 3.21. If our hearts condemn us not, we have confidence towards God. Gal. 5.18. If we be led by the spirit, we are not under the law, i. e. the condemning sentence thereof. Where worldly lusts bear a sway, a man is under the law, not under grace: He that liveth in a state of sin, carrieth his sting and wound about him, and hath the matter of debts and fears in his own bosom, and cannot attain to the true courage and boldness of the Saints. As the flesh and spirit are at war in our hearts, so are Law and Grace; as the spirit prevaileth against the flesh, so doth grace prevail against our law-fears. The same was intimated, Rom. 8.14, 15. Well then, if we would depend on the everlasting merits of Christ, we must accept the blessed Covenant, wherein God hath promised to discharge the sincere and upright from condemnation; and look to the sureness of our claim, that we do not allow ourselves in any voluntary disobedience to Christ.

USE, Is Information.

1. It showeth us the bad condition of wicked men, who have within themselves an accusing conscience, and above themselves a condemning Judge; and thence it is they dare not look inward or upward: they dare not look inward; all their pleasures are but stolen waters, and bread eaten in secret, Prov. 9.17. delights gotten by stealth, when they can get conscience asleep; as servants feast themselves in a corner, when they can get out of their Ma •• ers sight. Nor upward; they dare not entertain themselves with serious though • s of God; their hearts condemn them, and they look upon him as one that doth ratify, and is ready to execute the sentence; and therefore every remarkable dispensation of God, puts them in a fright, Job 15.2 And fill his belly with the east-wind; A dreadful sound is in his ears. Now this is a miserable condition, when we have no sound peace and quiet within ourselves: if they do not always feel the stings of conscience, they are always subject to them; for the present, a stupid conscience is their disease, the benumbing Lethargy of the soul; if they make a shift to shake off these thoughts, death will revive their fears, and that may surprise them in an instant, 1 Cor. 15.56. The sting of death is sin. Oh how much better is it with the sound and serious believer, who preserveth most tenderness of conscience, and yet hath most peace; hath an higher sense of his duty than others have, and yet can, with greater satisfaction than others do, depend on the merit of Christ, and look for acceptance with God!

2. It showeth us what course to take, in case our heart doth condemn us: What must we do? Sit down in despair and die? No, but examine the matter seriously.

1. Conscience must not be despised, partly for its nearness to us; 'tis God's Spy in our bosoms: whom shall a man believe, if not his own conscience? Who knoweth us better than ourselves? 1 Cor. 2.11. For what man knoweth the things of a man, save the spirit of man which is in him? This Judge cannot be suspected of rigor, or partiality, or ill-will; what is nearer, what is dearer to us than ourselves? And partly, because of its relation to God; 'tis called the candle of the Lord, Prov. 20.27. 'It is in the place of God to us, and therefore if it condemn us, may not God much more? its checks and reproaches are a warning from God, it acteth in his name, and citeth us before his Tribunal; and therefore we must not smother, and put off troubles of conscience, till God put them away; partly, because of the rule it goeth by, which is the law of God, evident, either by the light of nature, Rom. 2.15. Which showeth the work of the law written in their hearts; their consciences also bearing them witness, and their thoughts in the mean while either accusing, or else excusing one another. Or by the light of Scripture, Prov. 6.22. Bind my Commandment on thy heart; when thou goest, it shall lead thee▪ when thou sleepest, it shall keep thee; when thou walkest, it shall walk with thee ; It doth but repeat over the law of God to you; it will be heard once, better hear it now, while you have opportunity to correct your error.

2. The matter must be discussed, that you may resolve to do, as the case shall require.

1. In some cases there is an appeal from Court to Court. In what Court doth conscience condemn you? In the Court of the Law? you ought to subscribe the condemnation is just, to own the desert of sin; and if God should bring it upon you, he is righteous, Nehem. 9.33. Thou art just in all that is brought upon us, for thou hast done right, but we have done wickedly. But there is a liberty of appeal from Court to Court: you may take Sanctuary at the Lord's Grace, and humbly claim the benefit of the New Covenant, Psal. 130.3, 4. If thou, Lord, shouldest mark iniquity, O Lord, who shall stand? but there is forgiveness with thee, that thou shouldest be feared. And Psal. 143.2. And enter not into judgment with thy servant, for in thy sight shall no man living be justified. Deprecate the first Court, and beg the favor of the second.

2. In other cases there is an appeal from Judge to Judge. Suppose conscience condemn you in the Gospel Court, that you are not a sound believer; the case must not be lightly passed over; but you must examine, whether there be a sincere bent of heart in you towards God, yea or no: When others question or impeach your sincerity, you appeal to Heaven, as Job did, My witness is in Heaven. The case is somewhat different, when your own hearts question it: but yet you must see, whether the judgment of conscience be the judgment of God. Conscience is a Judge, but not the supreme Judge; It may err both in acquitting and condemning: in acquitting; when from a Judge, it becometh an Advocate, excusing the partialities of our obedience: So in condemning; when from a Judge it becometh an Accuser, and exaggerateth incident frailties beyond measure. God may sometimes speak peace in the sentence of his word, when he doth not in the feeling of conscience. Beg of God to interpret your case: our sincerity is best interpreted by a double testimony; 'tis well if it be so clear, that a single one serveth turn, Rom. 9.1. I say the truth in Christ, I die not; my conscience also bearing me witness in the Holy Ghost. And Rom. 8.16. And the spirit its self bearing witness with our spirits, that we are the children of God.

3. Suppose the worst, that you have no relief by an appeal from Court to Court, or from J • dge to Judge, yet there is a passing from state to state still allowed us, John 5.24. And shall not come into condemnation, but is passed from death to life. You are in a state of co • damnation, but you must get out of it as fast as you can, take the same course that a condemned man would; What is that?

1. Acknowledge the Justice of it, see you be affected with it; Christ justifieth none but the self-condemned; for he came to seek and to save that which was lost, Luke 18.13, 14. God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for everyone that exalteth himself, shall be abased; and he that humbleth himself shall be exalted. You have no plea but that of a sinner.

2. Take heed of resting in this estate, or going on in your sins: There is sententia lata, but dilata, Eccles. 8.11. Because sentence against an evil doer is not executed speedily, therefore the hearts of the sons of men is fully set in them to do evil. There is nothing but the slender thread of a frail life, between you and execution; get it repealed quickly, or you are undone forever: Their damnation slumbereth not, 2 Pet. 3.3. God is slow in executing the sentence, as being willing that men should repent, yet it will be executed; 'tis every day nearer and nearer.

3. Embrace the offer of the Gospel, and set yourselves in the way of your recovery: Christ hath delivered us from wrath to come, but you must upon warning flee from wrath to come, Matth. 3.7. And then that sentence of death, which you have received n yourselves, will be repealed. The door of grace is always open to those, Heb. 6.8. who have fled for refuge, to lay hold of the hope set before them.

4. Make your qualification more explicit, by an holy and Heavenly life. 1 Thess. 5.8, 9. But let us who are of the day, be sober, putting on the breast-plate of faith and love; and for an helmet, the hope of salvation: For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ. The more you live upon the other world, and in a strict obedience to God, the sooner you will make out your qualification, 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, we have had our conversations in the world.

I now proceed to the

2. Doctrine. That our triumph over the fear of condemnation, mainly ariseth from the several acts of Christ's mediation.

1. His death is mentioned, it is Christ that died ; that is, he hath expiated our sins by his death, and obtained release and pardon for us: and then, who shall condemn ? This will appear,

1. By the notions by which it is set forth, a ransom▪ a Mediatorial Sacrifice, and a propitiation: a ransom, 〈 in non-Latin alphabet 〉 Matth. 20.28. 〈 in non-Latin alphabet 〉 1 Tim. 2.6. A ransom is a price given to a Judge, or one that hath the power of life and death, to save the life of one capitally guilty, and by law bound to suffer death, or some other evil of punishment. This was our case; God was the supreme Judge, before whose Tribunal man standeth guilty, and liable to death and condemnation: but Christ gave himself as a ransom in our stead, to save us from the condemnation which we had deserved, Job 33.24. Deliver him from going down to the pit; I have found a ransom. From the beginning of the world Christ was known to be a Redeemer, who saved the world by a ransom paid: no other way could the effects of the Lord's grace be communicated to us; we receive mercies freely, but they were dearly purchased by Christ. The second notion, is that of a Mediatorial Sacrifice. Isa. 53.10. He shall make his soul an offering for sin. So Eph. 5.2. He gave himself for us, an offering, and a sacrifice to God, for a sweet smelling savor. Sin is a wrong done to God, and therefore there must be something offered to God in our stead, by way of satisfaction, before he would quit his controversy against us: this Christ hath done; all that was signified by the Ancient Sacrifices and offerings, was accomplished by him. They were flayed, killed, burned, all which are but shadows of what our Lord endured: He is the true and real Sacrifice, wherein provoked justice doth rest satisfied, his wrath appeased, and we that were loathsome by reason of sin, made acceptabl • • nd well-pleasing unto God. The third notion is that of a propitiation, 1 John 2.2. He gave himself a propitiation for our sins, and not for ours only, but for the sins of the whole world. And Rom 3 25. Whom God set forth to be a propitiation through faith in his blood. This implieth God's being pacified, and appeased, so as to become propitious and merciful forever to sinful m •• ; in which sense he is also said to make reconciliation for the sins of his people; 〈 in non-Latin alphabet 〉 Heb. 2.17. whereby is meant God's being reconciled to us. This was the great end why Christ died for us, to appease God's wrath and displeasure, and to reduce us into grace and favor with him again, by tendering a full compensation to God for all our sins.

2. The effects ascribed to it.

1. Sin is expiated or purged out, Heb. 1.3. When he had by himself purged our sins, he sat down on the right hand of the Majesty on high. As God would not be appeased without a Ransom▪ Sacrifice, or Satisfaction, so could not sin be purged out without bearing the punishment: so the conscience is said to be purged from dead works, by the blood of Christ, Heb. 9 4. and Revel. 1.5. He hath washed us from our sins in his blood: That is, done that which will remove the guilt and pollution of it, when 'tis rightly applied to us; and so he is said to finish transgression, and make an end of sin, Dan. 9.24. That is, to destroy the reign of sin, and to seal up the role and hand-writing that was against us, that it may not be imputed and brought into the judgment.

2. The sin is pardoned, and the sinner justified, Eph. 1.7. In whom we have redemption in his blood, the forgiveness of sins. That's the great benefit which floweth from the death of Christ, which is offered in the New Testament, Acts 10.41. To him give all the Prophets witness, that through his name, whosoever believeth in him, shall receive remission of sins. And 'tis sealed and represented in the Lord's Supper, Matth. 26.28. This is my blood of the New Testament, which was shed for the remission of sins.

3. The sanctifying the sinner to God, Heb. 13.12. Jesus, that he might sanctify the people with his own blood, suffered without the gate. Heb. 10.10. By the which will we are sanctified by the offering of Jesus Christ once for all. So Eph. 5.26. That he might sanctify and cleanse it, by the washing of water, through the word. So John 17.19. That they also might be sanctified through the truth. In these, and many other places, is meant both our dedication to God, and the renovation of our natures, that qualifieth for communion with him.

4. The consummation, or the perfecting of the sanctified, as Heb. 10.14. By one offering he hath perfected the sanctified forever. The priests of the law were forced to renew their Sacrifices, because they could not completely take away sin; for the law made nothing perfect, Heb. 7.19. Could not yield us sufficient expiation for sin, to justify and sanctify the person, so as to open Heaven to him, and a free access to God; but Christ hath fully done this; perfected us forever by one offering. There needeth no other Sacrifice, no other satisfaction, to remove the guilt and eternal punishment, John 19.30. 〈 in non-Latin alphabet 〉 , all is finished, or perfected; all is undergone, that was necessary for the redemption of the Elect; there needed no more to satisfy justice, or procure salvation for us.

3. The sufficiency of it to these ends and effects.

1. From the Dignity of the person: He had all fullness in him, a fullness of holiness, Col. 1.9. a fullness of the Godhead, Col. 2.9. He was holy and innocent, and also God; and will not the blood of God cleanse us from all our sins?

2. The unity of his office and Sacrifice: There is but one Redeemer, and one Sacrifice; and if but one, this is enough, 1 Tim. 2.5. There is one God, and one Mediator between God and Man, the Man Christ Jesus. One Sacrifice, Heb. 10.12. But this man after he had offered one Sacrifice for sins, forever sat down at the right hand of God. Heb. 9.26. But now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself. And Rom. 5.18. The free gift came upon all, to the justification of life. The Scripture much insists upon this.

3. The greatness of his sufferings, Isa. 53.4, 5, 6. Surely he hath born our griefs, and carried our sorrows; yet did we esteem him stricken, smitten of God, and afflicted: but he was wounded for our transgressions, he was bruised for our iniquities ; the chastisement of our peace was upon him, and with his stripes we are healed: All we like sheep have gone astray; we have turned everyone to his own way; and the Lord hath laid on him the iniquities of us all. Phil. 2.7, 8. But made himself of no reputation, and took upon him the form of a servant, and was made in the liken ••• of men; and being found in fashion as a man, • e humbled himself, and became obedient unto death, even the death of the cross. And Gal. 3.13. Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, cursed is everyone that hangeth on a tree. Now Christians, all this is offered to our Faith: The notions, the effects, or ends; the sufficiency of it to these ends and purposes; The price is paid by Christ, and accepted by God. We partake of these benefits as soon as we perform the conditions of the Gospel; but we triumph when more explicitly we declare ourselves to be true and sound Christians. God doth not look for an Expiatory Sacrifice at our hands, but a thorough application of what he hath found out for us: This broad foundation laid, is not only free for God to build upon, but for us to build upon: If we would enter into his peace, we must take his yoke upon us, and share with him in all conditions.

Secondly, yea rather that is risen again : When the Apostle saith [ yea rather ] there is some special thing in Christ's Resurrection, comparatively above his death, which hath an influence upon our justification. What is it? What is the reason of this connection? Was not Christ's dying every way enough to free us from sin, and from condemnation by sin? Answer, Yes; but yet the visible evidence was by his Resurrection; the Apostle saith, 1 Cor. 15.17. If Christ be not risen, then are you yet in your sins. And again, Rom. 4.25. He died for our offenses, and rose again for our justification. Christ's death would not have profited us, if he had been swallowed up by it, or still detained under the power of it. More particularly,

1. 'It is a proof of the truth of his person and office, that he is the Son of God, and the Savior and Judge of the world: and therefore usually by this argument, the Apostles asserted the truth of the Gospel, for they were witnesses of his Resurrection; and 'tis said, 1 Pet. 1.21. God raised him from the dead, that our faith and hope may be in God. We would not have believed this foundation laid for the great blessings of the Gospel, had we not so clear a proof. That he is the Son of God, is proved, Rom. 1.4. Mightily declared to be the Son of God, by his Resurrection from the dead. So Acts 13.33. God hath raised up Jesus from the dead; for it is written, Thou art my Son, this day have I begotten thee. He was the Son of God from all eternity, but then visibly declared to be so. God did as it were by that one act, own, pronounce, and publicly declare in the audience of all the world, that Christ was his only begotten Son, one in substance with him eternally. And as the truth of his person, so of his Office, that he was the true Messiah that was to restore the lapsed estate of Mankind, Acts 5.31. Him hath God exalted with his right hand, to be a Prince and a Savior, for to give repentance to Israel, and remission of sins. This was the only sign he would give the Jews, the sign of the Prophet Jonah, Matth. 12.38, 39, 40. Master, we would see a sign from thee. But he answered, and said unto them, An evil and adulterous generation, seeketh after a sign, and there shall no sign be given to it, but the sign of the Prophet Jonas; for as Jonas was three days and three nights in the whales belly, so shall the Son of man be three days and three nights in the heart of the earth. So elsewhere, he speaketh of destroying the temple of his body, and raising it up after three days, John 2.19. So for his being the Judge of the world, Acts 17.31. Whereof he hath given assurance to all men, in that he raised him from the dead ; Namely, that he is Lord and Judge: so that by his Resurrection, all the clouds about his person vanish; The world have satisfaction enough, if they will take it. There lieth this argument in the case; If Christ had been an Impostor, or false Prophet, neither could he have raised up himself, being a mere man, nor would God have raised him up, if he had been a mere deceiver; nor could the Devil have raised him to life, no more than make a man out of dead matter; nor can we reply, that Lazarus was raised up from the dead, and so others; and yet not the Sons of God, nor Savior's and Judges of the world.

I Answer. Christ died, not a natural death, but in the repute of man as a Malefactor, by the hand of the Magistrate. Lazarus and others did not give out themselves as the Savior's of the world, as Christ did; so the truth of his claim was manifested, and made evident by the Resurrection. God would not leave him in the power of death, but raised him up, and assumed him into glory; Therefore it appeared, the judgment passed on him was not right, and that he was indeed what he gave out himself to be.

2. It is a token of the acceptation of his purchase, or a solemn acquittance, a full discharge of Christ as our Mediator and Surety: He died to pay our debts; now the payment is fully made, when the Surety is let out of prison, Isa. 53.8. He was taken from prison, and from judgment. His Resurrection showeth, God hath received the death of Christ, as a sufficient ransom for our sins. The continuance of the payment, shown the imperfection of it; 'tis a kind of release; Christ did not break prison, but was brought forth. Heb. 13.20. Now the God of peace, that brought again from the dead our Lord Jesus. As the Apostles would not come out of prison till fetched out, Acts 16.38, 39. so here.

3. He is in a capacity to convey life to others, which if he had remained in a state of death, he could not do, John 14.19. Yet a little while, and the world seeth me no more, but ye see me; because I live, ye shall live also. The life of believers, is derived from the life of Christ, without which it cannot subsist▪ If he had been holden of death, he had never been a fountain of grace or glory to us; we have the merit of his humiliation, and the power of his exaltation. The Scripture putteth a 〈 in non-Latin alphabet 〉 upon the latter, Rom. 5.10. Much more being reconciled, we shall be saved by his life ; meaning thereby, his life in glory. His death was for the Expiation of sin, but the effectual application of it dependeth on his life; so that the faith of sinners may comfortably rest on Christ, as one raised and glorified.

4. His Resurrection was his victory over death, which is the wages of sin; if Christ be risen from the dead, then is sin conquered; for the sting of death is sin : Therefore his Resurrection declareth plainly, that sin is done away, and so 'tis a pattern and pledge to assure us of the forgiveness of sins.

Thirdly, his Exaltation at the right hand of God [ Who is even at the right hand of God ] This confirmeth all the other ends.

1. The truth of Christ's Dignity and Office, John 16.10. Of righteousness, because I go to my Father.

2. The validity of Christ's satisfaction; for our Surety is not only got out of prison, but preferred; not only discharged, but honored and rewarded; and appeareth in the presence of God. Christ did in effect say to God, as Judah the Patriarch did to Jacob, concerning Benjamin, Gen. 43.9. I will be surety for him: thou shalt require him of me: if I bring him not to thee, and set him before thee, let me never see thy face more, but bear the blame forever. So Christ undertaketh to be responsible for these poor cre • tures; What they owe, put upon my score; as Paul said to Onesimus.

3. That he is in a full capacity to convey life to others: All weakness is removed from him; his human nature is glorified, and seated in Heaven, and his Divine Majesty and glory is restored to him; so that we may reflect upon him with comfort, as a King on the Throne, in his royal Palace, and place of residence. David was King as soon as anointed by Samuel ; but when crowned in Hebron, then did he actually administer the Kingdom, and reward his servants and followers in the desert. Christ when lifted up, filleth all things, Eph. 4.10.

Lastly, His Victory over his enemies, death and sin; as is fully seen, Psal. 110.1. The Lord said unto my lord, sit thou on my right hand, until I make thine enemies thy footstool. And Heb. 10.13. From henceforth expecting, till his enemies he made his footstool.

But there is somewhat peculiar,

1. By entering into Heaven, he hath opened Heaven for us; he hath carried our nature thither, our flesh into Heaven, and advanced it at the Fathers right hand in glory, and so hath taken possession of Heaven for, and in the name of, all believers, that in time they may ascend, and be partakers of the same glory; John 14.2. I go to prepare a place for you. 'Twas prepared before the world began, by the decree of God, Matth. 25.34. Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. 'Twas prepared in time, by the purchase of Christ, Heb. 9.15. For the redemption of the transgressions that were under the first Testament, that they which are called, might receive the promise of eternal inheritance. Now he is gone to Heaven to pursue and apply that right; gone thither as our harbinger, Heb. 6.20. Whither the forerunner is for us entered ; opened Paradise again to us, which was formerly shut, and closed by our sins.

2. By this means we have a friend in Heaven, who is always at the right hand of God, to prevent breaches between him and us, 1 John 2.1. And if any man sin, we have an Advocate with the Father, Jesus Christ the righteous. As David had Jonathan in Saul's Court, to give notice of danger, and to interpose, to take off all displeasure conceived against him. 'It is a great privilege, questionless, to have a friend in the Court of Heaven, to take up all differences between God and us; as a merciful and faithful High Priest, to answer all accusations of Satan, and hinder wrath from breaking out upon us, as it would do every moment if we had the desert of our sins.

3. His being exalted at the right hand of God, noteth, that honor and power which is put upon the Redeemer: He hath received all power in Heaven and Earth, Matth. 28.18. And Eph. 1.20, 21. God set him at his right hand, far above all Principality, and Power, and Might, and Dominion, and every name that is named, not only in this world, but also in that which is to come. So 1 Pet. 3.22. He is gone into Heaven, Angels, authorities, and powers, being made subject to him. This height of honor to which Christ was exalted, shows how much his friends may trust him, and venture their all in his hands, Psal. 2.12. Blessed are all they that put their trust in him: how much his enemies may fear him; every knee must bow to him, they must either bend or break, Phil. 2.10. We have not thoughts high enough of the glory and excellency of Jesus Christ, and therefore the glory and splendor of Created things, doth soon dazzle our eyes, and our hearts are hardly held up, and fortified against these discouragements that we must meet with in his service. Surely, since Christ is in the highest dignity and power with God, and hath all the Heavenly hosts and Creatures at his command, we should more encourage ourselves in the Lord; for all this power is managed for the comfort and defense of the godly, and the terror and punishment of his and their enemies: This power was given him as God man, when he entered into Heaven, and sat down on the right hand of Majesty.

4. Fulness of grace given him, to dispence the spirit to his redeemed ones, Acts 2.33. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear. As soon as he was warm in the Throne, he poureth out the spirit; that is the first news that we hear from him; and presently the virtue of it appeared, three thousand souls were added to the Church that day: Now that is a pledge of what is continually dispensed in the Church. There is still a spirit sent forth to convince the unbelieving world, and to conquer the opposing wisdom and power of the flesh; as also to beget and continue life in his people, that they may actually be put in possession of what he hath purchased for them; for he hath promised to be with the Ministry, and dispensation of the word, to the end of the world, Matth. 28.20. meaning by that presence, not only his powerful providence, but his covincing and quickening Spirit.

5. The actual Administration of his Kingdom. He ruleth his Church, preserveth his people, and subdueth their enemies. The enemies of Christ are of two sorts, Temporal and Spiritual; his Temporal enemies are such as oppose his cause, and servants, and seek to suppress his interest in the world. The Jews despitefully used him, and his messengers, and they had their doom; wrath came upon them to the uttermost. 'It is supposed they are intended, Matth. 16.28. There are some standing here which shall not taste of death, till they see the Son of man coming in his kingdom. In a few years the City, Temple, and whole Polity of the Jews were destroyed, for the erection of the Gospel kingdom. The Romans were the next enemy, who endeavored the extirpation of Christianity by several persecutions; these were next made the footstool of the King of Kings, and after some years that vast Empire was destroyed by the Inundation of barbarous Nations, and the residue marched under the banner of Christ. Within a little time, all these Nations which oppose Christ's interest, and persecute his servants, are subdued under him, and either broken in pieces by sundry plagues and judgments, or else brought to submit their necks to Christ's blessed yoke. There is no standing out against the King whom God hath exalted at his right hand. Secondly, the Spiritual enemies of Christ's kingdom, are sin, Satan, and death; each of which hath a kingdom of its own, opposite to the kingdom of Christ. The Apostle telleth us, Rom. 5.21. That sin reigned unto death ; but he exhorteth, Rom. 6.12. Let not sin reign in your mortal bodies. And he promiseth, Rom. 6.14. That sin shall not have dominion over you. Satan hath a kingdom opposite to Christ; he is called the Prince of this world, by usurpation, John. 12.31. And the Devils are called ( Eph. 6.12.) Rulers of the darkness of this world. The ignorant, superstitious, carnal part of the world, falleth to his share; but Christ hath cast him out, and will still go on to do it. Death hath an Empire and Kingdom, Rom. 5.14. Death reigned from Adam to Moses ; and verse 17. by one offense death reigned. Now for the destruction of these powers, was Christ exalted at the right hand of God, and by degrees he doth destroy and subdue them; yet this destruction is not so universal, but that sin, and Satan, and death, doth still continue: yet though there be not a total destruction of them, there is an absolute subjection of them to the Throne of the Mediator. They cannot do anymore than Christ permitteth; they cannot hurt those whom God hath given to Christ, in a deadly manner: they cannot hinder the bringing them unto the Heavenly kingdom. He doth annihilate the guilt of sin by his death; the dominion, by the power of his Spirit: In the dispisers and refusers of his grace, sin continueth in its absolute power, but still in a subjection to the Throne. The wrath of the Mediator is seen in their condemnation and destruction. Satan is destroyed, as to his Princely power, but so as we must use the means still; at last he shall be judged. Death is the last enemy (1 Cor. 15.26. that shall be destroyed. It will be finally destroyed in the Resurrection. For the present it serveth Christ's ends, 1 Cor. 3.22.

Fourthly, His Intercession for us; this is a notable prop to faith.

1. Christ presents himself, and the merit of his Sacrifice, before the face of God, to preserve us in his favor, Heb. 9.24. He appeareth before God for us. As the High Priest did enter with Blood into the holy place, Levite. 6.7. The Priest shall make an atonement for him. If he did not interpose before God night and day, how should the accusations of Satan be repelled, breaches prevented, a mutual correspondence preserved between us and God?

2. He doth interpose his love, will and desire for our salvation, and all grace that is necessary thereunto in all our difficulties, conflicts, and temptations; to intercede is the part of an inferior towards a superior; thus is Christ as Mediator to God, John 14.16. I will pray the father. He is to ask his own glory, Psal. 2.8. Therefore what Grace is necessary for us; 'It is a comfort Christ doth nor forget us now in Heaven, as Pharaohs B • tler forgot Joseph, Gen. 40.23. But 'tis much more a comfort that he will take notice of our particular case, that he knoweth us by name, and our necessities and wants, and doth particularly intercede for us. Nay he is mindful of us, when we are not mindful of ourselves, for his intercession doth make way for the effectual application of his grace to us when we think not of it. He obtaineth first the convincing, then sanctifying, then comforting spirit.

3. To prevent breaches, 1 John 2.1. We have an advocate with the Father, Jesus Christ the righteous. An advocate, so he is opposite to our accuser. And Heb. 2.17. He is a merciful and faithful high priest in things appertaining to God, to make reconciliation for the sins of the people. Merciful to undertake, faithful to accomplish; merciful to us, faithful to God; merciful in dying, faithful in interceding, and so mindful of us at every turn: Surely 'tis the office of a Savior to be God's instrument in procuring our discharge; if we ourselves should only plead for pardon, having carried ourselves so unworthy of it, it would be uncomfortable to us; but he that hath redeemed us, pleadeth for us; we do not go to God alone.

4. He presents our prayers, which are made acceptable to God, not as coming from us, but as perfumed with his merits, Heb. 8.2. and Rev. 8.3. And another angel came and stood at the altar, having a golden censer, and there was given to him much incense, that he should offer it with the prayers of the Saints. He hath intendred his own heart by suffering hunger, contempt in the world, exile, weariness, pain of body, heaviness of mind, Heb. 4.14, 15, 16. Seeing then, that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession: for we have not an high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in a time of need. Therefore come boldly for such mercies as we stand in need of: He knoweth the heart of a tempted man.

VSE. You see then, what abundant cause we have to triumph and glory in Christ. You have his Humiliation as the ground of your comfort; his Exaltation, which qualifieth him to apply it to you, and work it in you; the merit and power: If he had not wrought our deliverance, long might we have born the wrath we deserved, and had no means to help ourselves: If he should not make continual intercession for you, the remnant of your sin would still bring damnation; if he did not hide your nakedness, and procure your daily pardon, you would every day be your own destroyers; nay, you would not be an hour longer out of hell; if he did not bring you to God, you could have no comfortable access to him in any of your wants and necessities; if he leave you to yourselves to resist one temptation, even to the foulest sins, how quickly would you be born down, and wallow like a swine in the mire? We can with Jonah easily raise the storm, but we know not how to allay it: All from first to last must be given and ascribed to God in Christ.

SERMON XLV.

T HE Triumph over the evil of sin being ended, the Apostle beginneth his Triumph over afflictions. Here observe,

• 1. The Challenge, Who shall separate us from the love of Christ ?
• 2. The evils enumerated. Shall tribulati • n, or distress, or persecution, or famine, or nakedness, or peril, or sword?

1. The Challenge, 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 ; Who for what : The things mentioned are spoken of as a person; but the chief difficulty is about the meaning of that Clause ( the love of Christ ). Whether it be meant of our love to Christ, or Christ's love to us: Reasons may be given on both sides. 1. That it is meant of our love to Christ; for tribulation is not like to alienate Christ from us, but us from Christ: This doth rather tend to draw us from loving God, than God from loving us. 2. That it is meant of Christ's love to us, because 'tis very unlikely that the Apostle would boast of the constancy of his own love: 'It is more comely to triumph in God's love to us, than our love to God: What shall we then determine in the case? I answer, 'It is meant of both; Christ's love to us, and our love to Christ; but principally of the love of God in Christ to us: First, the object, us ; 'tis we are in danger to be separated. Secondly, The word▪ separate, also noteth it; to separate us from our own love to Christ, is an harsh phrase. Thirdly, 'It is said, v. 37. 〈 in non-Latin alphabet 〉 , through him that loved us. And again, The love of God, which is in Christ Jesus our Lord, v. 34. Which is most properly spoken of God's love to us; but this is not exclusive of our love to him, but comprehendeth it rather; therefore 'tis a mutual love; the Apostle speaketh of his love as the cause of ours; for we love, because he loved us first; the comfort is not so great that we love him, as that he loveth us; and the stability of our love dependeth on his.

2. The evils enumerated here, are seven kinds of external affliction, under which all the rest are comprehended. 1. Tribulation, whereby is meant common affliction, which doth not amount to death; anything which presseth or pincheth us, disgrace, fines, stripes, imprisonment, banishment, at large. 2. Distress : When there is no shifting, nor way of escape left us, but we are brought into such straits, as we know not which way to turn, but are at our wits ends, and know not how to escape, but must submit to the will of our enemies. 3. Persecution ; When not only cast out, but pursued from place to place; as David by Saul, 1 Sam. 26.20. For the king of Israel is come out to seek a flea, at when one doth hunt a partridg in the mountains. And 2 Sam. 24.14. And David said unto God, I am in a great strait. Id genus hominum non inquiro, inventos antem, puniri oportere. A law of Severus against the Christians. 4. Famine ; when for fear of persecution, they are forced to shun all Cities, Towns, Villages, and places of resort, and to lurk in deserts, and places uninhabited, where many times they suffer great extremity of hunger, Heb. 11.38. They wandered in deserts and mountains, and dens and caves of the earth. 5. Nakedness ; When their clothes were worn and spent; so 'tis said of those, Heb. 11.37. They wandered about in sheep's skins, and goats skins. So the Apostle Paul, 2 Cor. 11.27. In hunger, cold, and nakedness. 1 Cor. 4.11. We hunger and t • irst, and are nak • d. 6. Peril ; by which • e 〈…〉 dangers; for even in their lurking places they had no safety. Paul reckoneth 〈◊〉 perils. 2. Cor. 11.26. In perils of water, in perils of robbers, in perils by mine own country-men, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren. And of the Christians of those times he he saith • , They stood in jeopardy every hour, 1 Cor. 15.20. 7. The last is, the sword. Whereby he meaneth a violent death: And here the Apostle stoppeth; for all enemies can do no more than kill the body, nor can we suffer more by them; a sword may separate body and soul, but it cannot separate us from the love of Christ; and under sword are comprehended, Axes, Gibbets, Fires, Halters, all sorts of violent deaths. From the whole observe,

Doct. 1. That it is the usual portion of a Christian in the discharge of his duty, to meet with many tro • bless.

Doct. 2. That none of these can dissolve the union between them and Christ.

First note, That troubles are often the portion of God's people: the primitive Christians here spoken of, are a sufficient instance: First, their troubles were for their number many, Psal. 34.19. Many are the troubles of the righteous. Secondly, For their kinds divers; Christians by the unthankful world, are exposed to sundry evils and molestations; sometimes they are assaulted by want and shame; by fear and force; by all present and possible evils. Thirdly, for their degree very grievous; not only vexatious, but destructive: There is a gradation, they molest them, that's tribulation ; they follow them close, leave them no way of escape, that's distress ; if they remove, still they worry them, and follow them from place to place, then 'tis persecution ; that driveth to great necessities for food, then 'tis famine ; for raiment, then 'tis nakedness ; involveth them in sundry dangers, then 'tis peril ; yea, sometimes they have power to reach life its self, and then 'tis sword : Now shall we think, that this was proper to that age only, and that the first professors of Christianity were exposed to these sharp and grievous trials, that we might be totally excused from all kind of vexation and trouble? No; we must not indulge such tenderness and delicacy, but must look for our trials also: The bad will ever hate the good; the world is still set upon wickedness, and worse rather than better by long continuance. Certainly the world is the same that ever it was; but considering in whose hands the government of the world is, that raiseth wonder that he should permit it. Therefore let us see the Reasons.

1. That we may be conformed to our Head, and pledge him in his bitter cup; Jesus Christ was a man of sorrows, and there would be a strange disproportion between Head and members, if we should live altogether in honor and pleasure, Col. 1.24. That I may fill up what is behind of the sufferings of Christ in my flesh. There is Christ Personal, and Christ Mystical; the sufferings of Christ personal are complete, and there is nothing behind to be filled up; but the sufferings of Christ Mystical are not perfect till every member have their allotted portion: 'tis an unseemly delicacy to be nice of carrying the Cross after Christ; the Apostle counted the fellowship of his sufferings, and conformity to his death, an honor and privilege to be bought at the dearest rates, Phil. 3.10. All things should be dung and dross to g • in this experience and honor.

2. God would have his people seen in their proper colors; that they are a sort of people that love him above all that is dear and precious to them in the world; and that they do not own Christ upon extrinsic and foreign motives, that their example may be an help to promote mortification in the world; therefore all his people shall be tried, Jam. 1.12. Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life, which God hath promised to them that love him. And Rev. 2.10. Behold the devil shall cast some of you into prison, that ye may be tried. 1 Pet. 1.7. That the trial of your faith being much more precious than of gold that perisheth, though it be tried with fire, might be found to praise, and honor, and glory at the appearing of Jesus Christ. God will try the foundation that men build upon, and whether his people love him above all, yea or no; and teach the world to subordinate the animal life to the divine and spiritual.

3. God will have the world seen in their proper colors, the far greater part of the world do live and ungodly, sensual life, and they cannot endure those that would disgrace their delights by a contrary course, John 15.19. The world loveth its own; but I have chosen you out of the world, therefore the world hateth you. 1 Pet. 4.4. They think it strange, that you run not with them into the same excess of riot. A contrary course produceth contrary affections and interests; thence cometh their hatred and malignity against the Saints, because they upbraid them with their sins: The wicked and the righteous, the spiritual and the carnal, the sensual and the heavenly, the formal and the serious, can no more agree, than the Wolf and the Lamb, the Raven and the Dove.

4. 'It is needful that our pride, and carnal affections should be broken by the Cross, 1 Pet. 1.6. Ye are in beaviness for a season, if need be. This smart discipline is needful to reclaim us from our wanderings, to cut off the provis • on for the flesh, which is an enemy; to humble us for sin, which is the greatest evil, to wean us from the world, to make us more mindful of heavenly things, to make us thankful for our deliverance by Christ. How lazy and vain do the best grow, when they live in Wealth, Honor, and Power? Graces are eclipsed, duties obstructed, thoughts of Heaven few and cold: We often fear the dejection of the godly; we need more fear their Exaltation: What lamentable work do they make in the world, when they get uppermost; so that we have more cause to thank Christ for our afflictions, than our prosperity.

1. VSE is Instruction: That we have no reason to doubt of God's Favor and Presence with us, though we be exercised with calamities, and divers calamities: • ingle calamities are consistent enough with the love of God to his people: God is a Father when he frowneth, as well as when he smileth: Christ was the Son of his love, and yet a man of sorrows▪ and so for Christians, Rev. 3.19. As many as I love, I rebuke and chasten. God loveth those most, whom he doth not leave to perish with the Godless and unbelieving world; and divers calamities, or variety of troubles, tribulation, distress, persecution, famine, nakedness, peril sword, call it by what name you will, 'tis all incident to the Saints: Some trials to ordinary sense, seem to speak wrath, utter wrath, rather than love; as when he seemeth to have broken off his ordinary course of kindness to his people, and to cast them out of his protection, leaving them in the hand and will of their enemies, so that they are reproached, troubled, and reduced to great straits and necessities; all this is necessary; for till an utter exigence, carnal supports are not spent, and one trial by continance is blunted, and loseth its edge, till God send another; therefore we need not one affliction only, but divers; but how many soever they be, we have no reason to question the love of God, Job 5.19.20. He shall deliver thee in six troubles yea, in seven there shall no evil touch thee. In famine he sha • l redeem thee from death, and in war from the power of the sword. In nakedness he will clothe thee, in persecution preserve thee, in peril protect thee, in distress comfort thee; though it cometh to the greatest trouble, yet we have no cause to despond, as if God had cast us off, or withdrawn his love from us.

2. That if we meet with many troubles, this will be no excuse, or plea, to exempt us from our duty; for as afflictions should not make us doubt of God's love to us, so they should not make us abate of our love to God, Psal. 44.17. All this is come upon us, yet we have not forgotten thee, nor have we dealt falsely in thy covenant. They had suffered hard things, yet all this could not shake their constancy and resolution for God: all our interests were given us, that we might have something of value to esteem as nothing for Christ.

3. It showeth us what a good allowance we should make Christ when we enter into Covenant with him; and with what thoughts we should take up the stricter profession of Christianity: Many think they may be good Christians, yet their profession shall cost them nothing; this is as if a man should enter himself a Soldier, and never expect battle; or a Mariner, and promise himself nothing but calms and fair weather, wi • hout waves and storms; a life of ease is not to be expected by a Christian here upon ear • h; if God will suffer us to go to Heaven at an easier rate, yet a Christian cannot promise it to himself, but must be a mortified and resolute man, dead to the world, and resolved to hold on his journey to the world to come, whatever weather he meeteth with; among other of the pieces of the spiritual armor, the Apostle biddeth us, Be sh • d with the armor of the gospel of peace, Eph. 6.15. If a man be not thus shod, he will soon founder in hard and rough ground; But what is this preparation of the Gospel of Peace? Peace noteth our reconciliation and peace with God, and interest in his favor and love, and peace, arising from the Gospel; the Law showeth the breach, the Gospel the way of reconciliation; how it is made up for us: but there is also 〈 in non-Latin alphabet 〉 , preparation or readiness of mind: the Apostle's 〈 in non-Latin alphabet 〉 Acts. 21.13. I am ready, not to be bound only, but to die at Jerusalem for the name of the Lord Jesus. And 1 Pet. 3.15. Be ye 〈 in non-Latin alphabet 〉 , ready to render a reason of the hope that is in you. Meaning there, not sufficiency of knowledge in the mind, but strength of resolution and will: so that this preparation is a resolution to go through thick and thin, to follow Christ in all conditions. Alas! else when we have launched out with Christ, we shall be ready to run ashore again upon every storm. Now that we may thus resolve, Christ would have us sit down, and count the charges; for he would not surprise any: We should be ready to suffer the sharpest afflictions, though it may be the Lord doth not see fit to exercise us with them. God never intended Isaac should be Sacrificed; yet when he would try Abraham, he must put the knife to his throat, and make all things ready to offer him up.

4. How thankful we should be if God call us not to severe trials, such as tribulation, distress, persecution, famine, nakedness, peril, or sword; which the primitive Christians endured, that were purer Christians than we are. If he deal more gently with us, what use shall we make of this indulgence? Manifold, (1) Partly, to be more strict and holy; for when we are not called to passive obedience, and sufferings, our active obedience should be the more cheerfully performed. Acts 9.31. Then the Churches had rest, and were edified, walking in the fear of the Lord, and in the comfort of the Holy Ghost. Alas, the first Christians suffered more willingly for Christ, than we speak of him; and went to the stake more readily, than we go to the Throne of Grace: our peace and comfort will cost us more in getting, therefore we should be more eminent in service. (2) Partly, that we should be more mortified to the world; he that liveth a flesh-pleasing life, becometh an enemy to God without temptations, James 4.4. Know ye not, that the friendship of the world is enmity to God. Man under trouble is forced; you yield of your own accord; your act is more voluntary; they for a great fear, you for a little pleasure hazard the hopes of eternal life. (3) Partly, to be more ready to communicate and distribute to the necessities of others, 1 John 3.17. But who so hath this worlds goods, and seeth his brother hath need, and shutteth up his bowels of compassion from him; how dwelleth the love of God in him? He that cannot part with this worlds good things freely, will be loath to part with them by constraint; how will you take the spoiling of your goods joyfully, Heb. 10.34. when you part with them as with a drop of blood? Surely he that grudgeth at a commandment, will murmur at a providence. (4) Partly, to bear lighter afflictions patiently, Jer. 12.5. If thou hast run with foot-men, and they have wearied thee; how canst thou contend with horses? If you cannot bear a disgrace, a frown, a loss of dignity, and honor, and preferment; how will you bear the loss of life? Heb. 12.9. Ye have not yet resisted unto blood, striving against sin. (5) Partly, by diligence in the Heavenly life; a man train • h up himself to endure hardness, as a good soldier of Jesus Christ, by degrees; by meekness, and poverty of spirit, and humility, he is fitted to endure tribulation; by resignation, and resolute dependence on God, to endure distress by weanedness from house and home, to endure persecution; by sobriety, to endure famine; by modesty in apparel, to endure nakedness; by close retirements, to endure a prison; by carrying our life in our hand, to endure peril; by heavenliness of mind, to endure death, malum est Impatientia boni. If it be irksome to put the body to a little trouble for holy duties; how will you endure tortures, and sufferings, to such an eminent degree as they did? (5.) That we should not be dismayed when troubles come actually upon us; 'tis not in the power of any persecutor on earth to put us out of the favor of God. What do we suffer? tribulation! and do any enter into the kingdom of God without it? And we have that promise of rest which will sweeten it. Distress! Christ was non-plust, John 12.28. You must stick the closer to God, who will relieve you in your distresses. Persecution! The Lord Jesus in his cradle was carried into Egypt, Matth. 2.14. We that know no home in the world, should know no banishment; Jesus Christ had not where to lay his head. Famine! Man liveth not by bread only; better our bodies famished, than our souls; if we have God to our Father, we have bread to eat the world knoweth not of. Nakedness! Better pass naked out of the world, than go to Hell with gay apparel; your rags are more honorable than the worlds purple. Is it peril? No danger so great, as losing Christ and his salvation. Sword! 'It is the ready way to send you to Christ, who is your bountiful Lord and Master, and to loose you from the body, that you may be ever with the Lord.

2. Doctrine. That n • ne of these things can dissolve the union between Christ and Believers.

1. That there is a strict union between Christ and believers, the Scripture doth everywhere manifest it; and the word [ separate ] here implieth it; for nothing can be separated, but what was first conjoined: He is the head and we are the members; we are the Spouse, and he is the Husband, 1 Cor. 12.12. He is the head of the Church, and the Savior of the body, Eph. 5.23. He is the root, and we are the branches, John 15.5. he is the stock, and we are the graft or cyons, Rom. 6.5.

2. This union is by the Spirit on Christ's part, and faith on ours. By the Spirit, 1 Cor. 6.17. But he that is joined to the Lord, is one Spirit. 1 John 3.24. And hereby we know that he abideth in us, by the Spirit which he hath given us. The bond on our part is faith; for Gal. 2.20. And the life that I live in the flesh, I live by the faith of the Son of God ; and he is said to dwell in our hearts by faith, Eph. 3.17.

3. Both these bonds imply love, which makes the union more firm and indissoluble. The Spirit is given as the great fruit of Christ's love, so is our faith; and when once it comes so far, that Christ in love hath given his Spirit, and we by faith love him again; nothing can unclasp these mutual embraces by which Christ loveth us, and we love him. The Holy Ghost, as the bond of union, is given us as the fruit of his love; Christ prayeth, John 17.26. That the love wherewith thou hast loved me, may be in them, and I in them. What is the love wherewith God loved Christ? The gift of the Spirit, John 3.44, 45. For he whom God hath sent, speaketh the words of God; for God giveth not the Spirit by measure to him. The Father loveth the Son, and hath given all things into his hand. This love is manifested to us, and so is Christ in us. And then faith on our part, is a faith working by love, Gal. 5.6. Christ hath hold of a believer in the arms of his love; and so a believer hath hold of Christ. A Christian is held by the heart, rather than by the head; only some men's Religion lieth in their opinions barely, and then they are always wavering and uncertain: bare reason will let Christ go, when love will not permit us to leave him. If men have a faith that never went deeper than their brains, and their fancies; this opinion, or bare superficial assent, will let him go; but 'tis the faith that worketh by love, which produceth this stable and close adherence. A Christian is loath to leave Christ, to whom he is married, who hath so loved him, and whom his soul so loveth. Again, the heart is Christ's strong Cittadel or Castle, where he resideth and maintaineth his interests in us: A sinner will not leave his lusts, and worldly profits, because he loveth them; and so a Christian is loath to leave Christ, because of his love to him. Faith resents to the soul, what Christ hath done for us; washed us in his blood, and reconciled us to God, espoused us to himself, and spoken peace to our souls,

4. That Christ's love is the cause and reason of ours; and therefore the stability of our love to him, dependeth upon his love to us; and 'tis the reason Christ loveth us first, best, and most, 1 John 4.19. We love him, because he loved us first. That is, because of the great things he hath done for us, in a way of satisfaction, to reconcile God to us; and in a way of conversion, to reconcile us to God; and in a way of preparation for our eternal blessedness, in the fruition of God. In a way of satisfaction; 'twas his love engaged him to die for us, Gal. 2.20. Who loved me, and gave himself for me. Rev. 1.5. Who hath loved us, and washed us in his blood. This was the internal bosom-cause of all that he did for us. His love in conversion, in that he brought us home to God, Eph. 2.4, 5. For his great love wherewith he loved us, when we were dead in sins, he quickened us. So his rich preparations for our blessedness, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. And 1 John 3.1, 2. Behold what manner of love the Father hath bestowed upon us, that we should be called the Sons of God; therefore the world knoweth us not; behold, now are we the Sons of God, and it doth not appear what we shall be; but we know, that when he shall appear, we shall be like him, for we shall see him as he is. Now what is of such moment, as to cause us to cease loving him, who hath loved us at such an high rate! Secondly, 'It is the effective cause, not an exciting argument only; for his love inclines to improve his power to preserve us in a state of Grace. Three things concur to that, His intercession with God, His giving the Spirit to his people, and his Government over the world.

1. Christ intercedeth for us in all our conflicts and temptations, because he loveth us, and is mindful of us. Heb. 2.18. For that he himself hath suffered, being tempted, he is able to succor them that are tempted. And Heb. 4.15, 16. For we have not an high Priest which cannot be touched with the feeling of our infirmities: but was in all points tempted like as we are. Therefore let us come boldly to the Throne of Grace, that we may obtain mercy, and find grace to help in a time of need. He knoweth what it is to suffer hunger, and nakedness, and poverty, and exile, and contempt in the world; he knoweth the heart of a tempted man, therefore he will have compassion upon us, and procure seasonable help for us: He knoweth how hard a thing it is to be tempted, and not to sin; he himself was hard put to it, though he had such power to overcome temptations; he sitteth at the right hand of God for this end and purpose.

2. His giving the Spirit to help us, and relieve us, and preserve his people in temptation, Phil. 4.13. I can do all things through Christ which strengtheneth me. Phil. 1.19. For I know that this shall turn to my salvation, through your prayer, and the supply of the Spirit of Jesus Christ. 1 John 4.4. Greater is he that is in you, than he that is in the world. 2 Tim. 4.17. Notwithstanding the Lord stood with me, and strengthened me. If Christ will stand by us, and keep us in his own hand, what shall separate?

3. Christ hath the Government of the world, or a power and dominion over all things, which may help or hinder his people's happiness; therefore his love inclineth him to order all things so, as may be for their good, John 5.22. He hath committed all judgment to the Son ; and John 3.35. He hath given all things into his hand. So Eph. 1.22. Head over all things to the Church. Things are not left to the arbitrement, or uncertain contingency of second causes, but are under the Government of a supreme providence, the Administration of which is in the hands of him that loved us; and therefore he will exercise his Dominion, as shall be for God's glory, and our good; and so curb all opposition, and moderate all temptations, as may be consistent with his love and care over us, 1 Cor. 10.13. He will not suffer you to be tempted 〈…〉 you are able. In short, being so near to God, and having the dispensation of 〈◊〉 • pirit and the Administration of Providence; his great love maketh him pity his people in their necessities; they are his dear purchase, therefore he will not lose them, John 13.1. Jesus having loved his own, which were were in the world, he loved them to the end They were in the world, when he was to go out of the world; left on the midst of waves, when he was got ashore: He knew the dangers to which they were exposed; if they miscarry, his own people miscarry; therefore his heart is moved with all their dangers and difficulties; and when we are most in danger, then is love most at work to provide help for us in all our temptations, as the mother keepeth with the sick child.

5. That love which cometh from the impression of this love, is of an unconquerable force an • efficacy, Cant. 8.6. Love is strong as death; jealousy as cruel as the grave; the coals thereof are as the coals of fire, which hath a most vehement flame; many waters cannot quench love, neither can the floods drown it: If a man would give all the substance of his house for love, it would utterly be contemned. There the vehemency, and unconquerable constancy of love is set forth; it will not be quenched, it will not be bribed. At this rate Christ loved us; his love was as strong, and stronger than death: He debased himself from the heighth of all his glory, to the depth of all misery for our sakes; suffered death, and overcame all difficulties. His love carried him to us, his love could not be quenched by the waters of affliction, for he endured the Cross, and despised the shame, Heb. 12.2. And his love would not be bribed by the offers of Preferment, Matth. 4.9. All these things will I give, if thou wilt fall down and worship me. Ease, Matth. 16.22. Then Peter took him, and began to rebuke him▪ saying, be it far from thee, Lord: this shall not be unto thee. Honor, Matth. 27.40, 42. If thou be the Son of God, come down from the Cross: let him come down from the Cross, and we will believe him. None of this could draw him from his work; and in their measure, 'tis fulfilled in Christians; waters cannot quench it, Acts 21.13. What mean ye to weep, and break my heart? for I am ready not only to be bound, but to die at Jerusalem. Rev. 12.11. And they loved not their lives unto the death : They have not learned to love at a cheaper rate. It will not be • ribed, Matth. 19.27. And Peter said, We have forsaken all and followed thee. Luke 14.26. If any man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters, and his own life, he cannot be my disciple. Now this love that is in us, being of such a vehement nature, it can be resisted no more than death, or the grave can be resisted. No opposition can quench or extinguish it, no Pleasures, or Honors, or Profits, can bribe it: If men would give all their substance, such a soul will be faithful to Christ; so that by this love, Christ maintaineth his interest in our souls. The stony ground could not abide the heat of the sun; the thorny ground was choked with the deceitfulness of riches, and voluptuous living. Waters, or Bribes, may carry away some unmortified souls; but sincere love to Christ will not suffer us to be tempted away from him.

1. USE, Is information: How a Christian cometh to be safe in the midst of temptations. 1. 'It is by Christ's love to us, and ours to him. First, his love to us; Once be persuaded that Christ loveth you, then what need you fear? Nothing that he doth will be grievous to you: but how shall I bring my heart to this? His love to sinners is plainly demonstrated in our Redemption, Rom. 5.8. But God commendeth his love toward us, in that while we were yet sinners, Christ died for us : But his special love to us is shed abroad in our hearts by the Holy Ghost, Rom. 5.5. he giveth the effect, and the sense. The general love must be apprehended by faith, 1 John 4 16. We have known and believed the love God hath to us ; and improved by serious consideration, Eph. 3.18, 19. That ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth, and heighth: by taking this way to be possessed of this love, Prov. 8.17. I love them that love me, and they that seek me early shall find me ; and the effects of it sought after. What is every day done more to heal and recover our wounded and self condemned souls, and to rescue us out of the misery incurred by sin, to appease our griefs and fears? What power against sin? What assistance of grace in your duties and conflicts? 2 Cor. 13.5. Examine yourselves whether you be in the faith: prove your own selves; know ye not your own selves, how that Jesus Christ is in you, except you be reprobates? This is to seek a proof of Christ in you. Secondly, for the other, we get it by patience in afflictions, Rom. 5.5. b • fruitfulness in obedience, John 14.21, 23. He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me, shall be loved of my Father, and I will love him and will manifest myself to him. If a man love me, and keep my commandments, my Father will love him, and we will come unto him, and make our abode with him. Converse with God in solemn Ordinances, Cant. 1.4. Draw me, we will run after thee: the King br • ught me into his chamber: we will be glad and rejoice in thee, we will remember thy love more than wine.

2. Our love to Christ; This must be taken in; for 'tis we are assaulted, not Christ; we are conquerors, not God; nothing shall divorce us. Christ will never forsake a loving soul; nor will a loving soul easily forsake him, they have such an esteem of Christ, that all things else are but dung and dross, Phil. 3.8, 9, 10. Let deceived souls desire worldly greatness, they can be satisfied with nothing but Christ; nothing can supply his room in their hearts.

SERMON XLVI.

I N the former of these verses, the Apostle continueth his challenge; and then in the latter, giveth the answer from experience. He continueth the challenge, verse 36. speaking to the last enumerated, [ Sword ]; lest he should seem to triumph over a feigned enemy, he showeth how the people of God in all ages are not only subject to divers calamities, but even to death its self; he proveth it by a quotation, Psal. 44.22. for thy sake we are killed all the day long. The words of the Psalm seem to relate to the times of Antiochus, when every day they were in danger of death, for religious sake, As it is written, for thy sake, &c. The answer is in verse 37. That in all these things we have had experience, and have found this, that they have no power to separate us from the love of Christ.

In the words considered in themselves, observe three things,

• 1 The greatness of the trial; for thy sake we are killed all the day long.
• 2. The absoluteness of their Conquest and Victory; in all these things we are more than Conquerors.
• 3. The Author or cause; through him that loved us.

1. The greatness of the trial. The calamity of the people of God in those times is, First, Literally expressed. Secondly, Set forth by a similitude or Metaphor.

1. Literally expressed; for thy sake we are killed all the day long. Where, (1) The cause; for thy sake: out of love to him, and zeal for his glory, and the purity of his worship. This instance showeth, partly, that the true Religion is ever hated in the world; and partly, that for the love of God we ought to endure all manner of extremities. Partly, that 'tis a blessed thing, when our death is not occasioned by our own crimes, but merely for God's sake; when a man doth not suffer as an evil doer, but for Righteousness sake.

2. The grievousness of the trial; we are killed ; not spoiled only, but killed ; 'tis further set forth, Heb. 11.37. They were stoned, sawn asunder, tempted, slain with the sword: that is, put to death several ways. Some think it should not be 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , were burnt, or tempted by some cruel kind of death to forsake God. The whole signifieth, That the lives of the Saints were most cruelly taken away by several kinds of tormenting deaths.

3. The continuance, all the day long ; either the Church speaketh as a collective body, for a single person can be killed but once; now one, then another made away; all hours of the day they were taking, or killing some of the brethren; yet the rest were not discouraged; or else, killed all the day long, must bear this sense, that they were always in fear of death; it did continually hang over their heads, they were no time free, as the Apostle saith, 1 Cor. 15.31. I die daily. He did daily run the hazard of death.

2. By a similitude; we are accounted as sheep for the slaughter: some take the allusion from sheep appointed for Sacrifice; The wicked thought they did God good service in killing the godly, John 16.2. And the godly themselves yielded up themselves as a Sacrifice to God, 2 Tim. 4.6: I am ready to be offered, and the time of my departure is at hand ; but this is forced; 〈 in non-Latin alphabet 〉 rather implieth, sheep destined to the shambles. The similitude importeth, partly, the contempt of the enemies; they made no more reckoning of them than of sheep, Zech. 11.4, 5. Feed the flock of the slaughter, whose possessors slay them, and hold themselves not guilty. That is, they care no more for their death, than they do for the killing of a sheep.

2. It noteth their own imbecility; they had no power to resist, as Matth. 10.16. Behold I send you forth as sheep in the midst of wolves ; sheep have no power or means to preserve themselves.

3. Their meekness; they did no more resist, than sheep, Isa. 53.7. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before the shearers is dumb, so he opened not his mouth.

Doctrine. Such as resolve upon the profession of Christianity, must prepare to give their life for the maintenance of it, when God calls them thereunto.

This seemeth hard. But,

1. Christ requireth it of all, Luke 14.26. If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life, he cannot be my disciple. 'It is too late for us to interpose for an aba • ement, when the terms are thus fixed by Christ himself. So our Lord, when he openeth the Doctrine of self-denial, he showeth it must extend to life, Matth. 16.24, 25. He that saveth his life, shall lose it. There is nothing so near to us as life; nothing which nature doth so highly value, and tenderly look to, and so unwillingly let go; many that can yield in other points, cannot yield in this; but then they are not sincere with God: for you must not look upon it as a note of excellency, but the disposition of those who have the lowest measure of saving grace; as appeareth by these clauses, If any man will come after me ; and, he cannot be my disciple. You will say, What can the strong and eminent Christian do more than part with life? This is not the difference between the strong and the weak Christian, that one can part with a few things for Christ, and the other can part with all; no, all must part with all: not this, that one can part with his ease, profit, and credit; and the other can part with his life; no, both must part with life. The difference is not in the things to be parted with, but in the degree of the affection; the strongest Christians can die with greater zeal, love, readiness, joy, and so bring more honor to God by their death, than weak Christians do, who offer up themselves to God with greater reluctancy and unwillingness.

2. Such have been the trials of God's children in all ages; as the instance is brought from the godly, who lived under the Law-dispensation. Now if the Saints of old endured such hard things, and tribulation, even unto death; Then it followeth,

• 1. 'It is no strange thing, 1 Pet. 4.12. Beloved, think it not strange concerning the fiery trial, as if some strange thing had happened unto you. Our taking the ordinary case of the godly for a strange thing, is that which doth disturb and distemper us; none wondereth at a bitter Winter coming after a sweet Summer, or a dark night succeeding a bright day, because 'tis an ordinary thing; so here.
• 2. Then 'tis no grievous thing, but such as the people of God have endured, when they had not the advantages that we have; A double advantage we have above the Saints of the Old Testament.

1. They had not such a pattern of self-denial as we have, and that is the death of Christ, which teacheth us to obey God at the dearest rates, Matth. 10.24. The Disciple is not above his Master, nor the Servant above his Lord. Christ is a pattern of sufferings; and to look for exemptions from them, is to expect to be better dealt with than he was; we tread upon no step of hard ground, but what Christ hath gone there before us, and his steps drop fatness; left a blessing behind him to sweeten the way to us. So Heb. 12.1, 2, 3. Look to Jesus the author and finisher of our faith, who for the joy that was set before him, endured the Cross, despised the shame, and is sat down at the right hand of the throne of God. For cons ••• r him that endured such contradiction of sinners against himself, lest you be wearied, and faint in your minds. Jesus is propounded as our example; he endured cruel pains in his body, and bitter sorrows in his soul; deserted by God, contradicted by men, yet he bore all patiently and undauntedly; this is the copy and pattern which is set for our imitation, that we may not sink under our burdens.

2. The other advantage, They had not such a clear discovery of eternal life as is now made to us in the promises of the Gospel, 2 Tim. 1.10. Since the appearance of our Lord Jesus Christ, Life and Immortality is brought to light in the Gospel: 'Twas but sparingly revealed then; and to appearance, the Covenant ran more in the strain of Temporal promises; but now Christ hath struck a thorough light into the other world, and clearly tells us, that great is our reward in Heaven; and therefore we may rejoice if men persecute us, Matth. 5.11, 12. we will do so, if we believe him. Who would not permit another to take down a shed, if we did believe that he would build a Palace for us at his own cost and charges? The reward is so far above the suffering, that certainly now we should more willingly submit to be killed all the day long, and counted as sheep for the slaughter, if the people of God did so heretofore, upon those few glimmerings which they had about eternal life, certainly they had not such a clear prospect into the other world, nor such a visible demonstration of the certainty of it, as we have by the Resurrection and Ascension of our Lord Jesus Christ.

3. To manifest the truth and reality of our graces, of our faith in Christ, and love to him, and hope of Salvation.

1. To show our faith; which is such a trusting ourselves in Christ's hands, that we are willing to part with all, even life its self, for his sake; this is called a believing to the saving of our souls, Heb. 10.39. Sense saith, Save thyself; Faith saith, Save thy soul, Heb. 11.35. They accepted not deliverance, looking for a better Resurrection, when stretched out by torture like the head of a drum.

2. To show our love; Nothing can or ought to separate us from the love of Christ; God alloweth us to love life, but he will be loved better; for his loving kindness is better than life, Psal. 63.3. now the greatest things must be greatly loved; and then is our love tried, when the blackest dispensations cannot draw us from God: 'It is the property of love to long to be with Christ, which is better for us, Phil. 1.23. therefore we should be content to have the prison-door opened, that those who have desired and longed to be with Christ, may be admitted into his immediate presence, and let out into liberty and joy.

3. Hope; We expect within a little while to have our desires accomplished, Jude 21. Looking for the mercy of our Lord Jesus Christ unto eternal life. Will a soul that is at Heaven gate, lose all that he hath waited for, because the entrance is troublesome? As those that are going to a Mask or Show, when they come where it is exhibited, must crowd, and will venture hard for what they hope to see: now God will have graces tried with difficulties, the Crown of Victorry is not set on our heads, if we fight not.

4. Reason; 'It is necessary to have this preparation of heart, that we may the better deny other things. Life is that which maketh us capable of all the contentments of the flesh, and pleasures of the world, and maketh them valuable to us; now this is a blow at the root, we are prepared for mortification; when we can deny life its self, we can deny all the appendages of life. Therefore so much of Christianity being exercised in self-denial, our Lord would have us once for all bring ourselves to the highest point, that we may do other things the more easily. The Apostle's bonds and afflictions did not move him, because he did not count his life dear to him, Acts 20.24. And certainly a man is never dead to the world, and the interests of the Animal life, till he be dead to life its self, and is willing to part with it when God pleaseth.

5. This life must be quitted; now God will have it quitted in obedience; for things of mere necessity have no moral worth in them. Now 'tis a mighty help to die willingly and comfortably; when we can once lay life at Christ's feet.

USE. To inform us,

1. That Christianity wholly draweth us to another world; for life its self is one of the interests that must be hazarded for Christ's sake, 1 Cor. 15.19. If in this life only we had hope, we were of all men most miserable. Christ would never profelite us to a Religion that should make us miserable; now it would do so, if only our happiness were in this life; for it requireth us not only to deny the conveniences of life, but life its self.

2. Those that take God's Word for the other world, must expect to have the strength of their faith and love tried; all along this hath been God's way; God would not confirm Adam in innocence, before he had let loose a trial upon him; wherein he failing, brought misery upon himself and his posterity; after the breach, the Father of the faithful is tried, Gen. 22.1. with Heb. 11.17. By faith Abraham wh • n he was tried. And still God continueth the same course to all believers, Jam. 1.12. Blessed is he that endureth temptations; for when he is tried, he shall re • eive a crown of life. In the primitive times, their Baptism was a presage of their slaughter.

3. Those that expect to be tried, had need to be well prepared by a due knowledge of the cause, and foresight of, and resolution against all known dangers.

1. By a due knowledge of their cause; that it may be sure it can be said for God's sake: The cause is sometimes more clear and unquestionable, as when it is for a great, essential point, and there our courage should be more clear; for then there can be no doubt in the mind, whether the cause be good or not; and then all the comforts of Christianity, do fall upon the soul directly, and with great power and efficacy; or else more dark, when 'tis for a particular truth or duty. First, it may be for the profession of a particular truth, which we are to own in its season, for we must be established in the present truth, 2 Pet. 1.12. What is the present truth, the Godly-wise will soon discern: Whoever compiled the Creed, yet the observation is in a great measure good; that the controversies that have happened in the Church have succeeded according to the method and order of the Articles therein contained: The controversy with the Heathen was about the one only and true God; with the Jews, and afterwards with the Pseudo Christians about Christ, his Person, Natures, Offices, States; then about the Holy Ghost, his Personality, and Operations in converting the elect: Then about the Church: Now in all such controverted truth • , we must show the same zeal the faithful did in former ages: But to return, though it be out for a particular truth, yet we must show our fidelity to Christ: For t •• n we have an occasion to show that our hearts be true to God, and very sincere; w •• n we are willing to suffer anything from man rather than renounce the smallest truths o • Go • : for though the matters for which we suffer be not great, yet sinceri • y is a great point; and though profession thus be sorborn, and of exceeding great moment to our peace in some points, yet we can do nothing against the truth, 2 Cor. 13.8. I am not boun • always to profess in lesser things; yet if they will bind me against it, I am to endure all manner of displeasures, rather than yield to the lusts and wills of men. Eating of swine's fl • sh was no great matter, but when they would compel them to it, in affront to God's institution: Contempt of God is a great matter, Heb. 11.25, 36, 37. I say the more of this, because men are apt to translate the scene of their duty to former times, or foreign pl • ces; if to turn Infidels and Turks; as the Jews, if they had lived in the Prophe • s days, Matth. 23.30. If we had been in our fathers days, we would not have been partakers with them in the blood of the prophets. How doth God try thee in thine own Age? Secondly, for particular duties, as well as particular truths: In the general; there is less controversy about the Commandments, than about the Creed: the Agenda of Christianity are more evident by the light of Nature, than the Credenda.

Yet because the Commandments are general, and human light is imperfect about the application; as the Heathens were right in generals, but became vain, Rom. 1.20, 21. Yet in particular duties, we must not be wanting, for that is a sincere heart that will run the greatest hazards, rather than commit the smallest sin, or omit the smallest duty, when it is a duty, and I am called to perform it; in omission there is a greater latitude than in commission; for affirmativa non ligant ad semper : In the general, he that suffereth for a Commandment is as acceptable with God, as he that suffereth for an Article of Faith; though the cause for which we suffer, be civil, yet obedience to God is concerned in it; as if a man suffer for being loyal to his Prince and the Laws, or doing his duty to Parents, or because he will not bear false witness, or tell a lie, or subscribe a falsehood, or because he will not disown a brother, 1 John 3.16. This man is a martyr to God, as well as he is a martyr to Christ, that suffereth for mere Christianity; which I would have you to note, that you may see how much this precept of God, of laying down our lives for his sake, doth conduce, not only to the interest of Christianity, which is a supernatural truth, but to the good of human society, to which even nature will subscribe; and I do it the rather, that you may not think Jesus Christ our Lawgiver was bloody, or delighted in the destruction of men, when he required that all who would enter into his profession, should hate their own lives, when just and convenient reasons did call them thereunto; no, by this law he did not only try his servants, but preserved a principle of honesty in the world, and provided for the comfort of them, who being instruments of public good, do often make themselves objects of public hatred: Alas! What comfort could they have in promoting the good of the world, and venturing themselves magnanimously upon all dangers, if God had not provided some better thing for them? All that I shall add as to particular truths and duties, is this, partly, by way of caution to the persecuting world, that they may consider how much guilt they incur, when for questionable things, (so I must speak to them) they run the hazard of opposing the most faithful servants God hath in the world: Usually 'tis the conscientious that suffer most; others can easily leap out of one sort of profession and practice into another, or else wriggle and distinguish themselves out of their duty by many crafty evasions; whereas the conscientious are held in the noose, meaning to deal with God and the world, without equivocation or evasion, in all simplicity, and godly sincerity: And shall these be the object of your hatred, and severest persecution? It argueth an heart aliene from God, and too full of venomous malignity against the better part of the world: Partly, by way of advice to the persecuted, which is double: First, abate not of your zeal; for he that is not faithful in a little, will not be faithful in much, Luke 16.10. A good man dareth not allow himself in the least evil; the world counteth him more nice than wise, but God will not count him so; though he should fail in the application of the general rule, yet God will reward him according to his sincerity; 'tis a love error. Secondly, not to censure others, that see not by his light; in this case, capiat qui capere potest ; he that can receive it, let him receive it: The general rule is the bound of our charity; but the particular application is the rule of our practice, as long as they own the general rule, though they have not insight into these lesser things, Phil. 3.15, 16. Let us therefore, as many as be perfect▪ be thus minded; and if in anything ye be otherwise minded, God shall even reveal this to you. Nevertheless, whereunto you have attained, let us walk by the same rule, let us mind the same things. They may sincerely oppose the same things that we assert; and we sincerely assert the same things which they oppose; now whether we oppose or assert, let everyone be firmly persuaded in his own mind, and with a modest mind bear the dissentiency of others; nothing will allay the differences in judgment, but a mutual submission to this rule, and meekly holding forth light to others.

2. By a due foresight of, and resolution against all known dangers.

1. A due sight, or fore-thought of the dangers. Christ will have us sit down, and count the charges, and make him a good allowance, as men do in building and warring, Luke 14.18. For which of you intending to build a tower, sitteth not down first, and counteth the cost, whether he be able to finish it? And v. 31. Or what king going to make war against another king, sitteth not down first, and considereth whether he be able with ten thousand, to meet hm that cometh against him with twenty thousand? If we dream of nothing but ease and prosperity, we flatter ourselves; our very Baptism implieth a notion of working and fighting; and we must consider what the work and warfare will cost us, Rom. 6.13. Yield your members as instruments of righteousness unto God ; as arms and weapons of righteousness; and the graces of the spirit are called armor of light, Rom. 13.12. that is, our warlike attire. Christ himself when he was baptized, was consecrated, as the Captain of our salvation, and therefore presently upon his Baptism he was assaulted by the Devil; his Baptism was an engagement to the same military work to which we are engaged; a war against the Devil, the world and the flesh; he engageth as the General, 1 Joh. 3.8. For this purpose the Son of God was manifested, that he might destroy the works of the Devil 〈 in non-Latin alphabet 〉 ; we as common soldiers; his baptism was the taking of the field as General, we undertake to fight in our rank and place; and can we expect that this conflict can be carried on without sore blows? you must know therefore, what it is to irritate the Prince of darkness, and the powers that join with him, and resolve to follow to the conflict even to death, or else we would be excused in a part of our oath of fealty to Christ.

2. By a resolution against all known dangers; it will cost us loss of credit, 1 Cor. 4.13. We are made as the filth of the world; and the off-scouring of all things unto this day. Used as the unworthiest creatures in the world, as the sweeping and filth of the City; many were cast forth as unworthy to live in any civil corporation or society of men. It will cost us loss of estate, Heb. 10.34. And took joyfully the spoiling of their goods, 〈 in non-Latin alphabet 〉 . There was pretence of law against the Christians; yet much rapine used in the execution of it: The word signifieth, it was violently rent and torn from them. Nay, not only so, but they suffered loss of life and limb, and were forced to seal their profession with their blood; and till we come to that resolution, we are not completely faithful with Christ, Heb. 12.4. Ye have not yet resisted unto blood, striving against sin. As soon as we are regenerate, we renounce the Devil and the world, and bid defiance to these things; our life is a continual warfare: Now if we have a reserve, that as soon as it cometh to danger of death, we will give over, we are not as yet thoroughly resolved to be Christians: The promise runneth, Rev. 2.10. Be thou faithful to death, and I will give thee a crown of life. The same duty is required of us, that was required of Christ: Now Christ was obedient to death, Phil. 2.7. Many may sustain some reproaches for Christ's sake, make some small losses, sacrifice their weaker lusts, hoping to satisfy God thereby; as Saul destroyed the weaker cattle of Amalek at God's command, but reserved the fattest: No, life and all must be laid at Christ's feet:

4. Thus to be prepared for death, should be the great care of a Christian, and many Considerations are necessary to press this,

1. That God is Lord of life, and will dispose of it at his pleasure: He that gave life, is the Lord of it; for he hath the free disposal of his own gift, to continue it, or take it back, as he shall think fit; 'tis a mercy that God only and properly hath potestatem vitae & necis, the power of life and death; 'tis not in the power of enemies to take it away at their pleasure; for the sovereign disposal of his creature is in God's hand, Matth. 10.29. A sparrow cannot fall upon the ground without our heavenly Father. 'It is not in the power of your own hands; for you cannot make one hair black or white; you are not Lord's of your lives, but guardians: Well then, 'tis in the power of God alone; and shall not he dispose of his own, and do with it what he pleaseth?

2. Many of the lives of birds and beasts go for us daily, and we would be troubled if we should be retrenched of this liberty when our necessities require it; and hath not God a greater right and power over us, than we have over the birds and beasts? His right is original, ours by grant and free-gift; his power is absolute, ours limited; for the good man is not cruel to his beast; and we sin when we destroy them in wantonness, and sacrifice them to our lusts; we are to give an account of ourselves, and all the creatures which we possess; but God giveth no account of his matters; now if we count it no cruelty to take the life of the creatures, why should we think of God as cruel, and despising the life of his creatures, because he requireth them to lay down their lives upon just and convenient reasons: There is a greater distance between us and God, than between us and the meanest worm.

3. If you deny him your life, he can snatch it from you in fury, and take it whether you will or no; if you sin to escape suffering • , you leap into hell to escape a little pain upon earth, Luke 12.4, 5. And I say unto you, my friends, be not afraid of them that can kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear; fear him, which after he hath killed, hath power to cast into hell; yea, I say unto you, fear him. Men may by God's permission kill the body, but God can cast body and soul into hell fire; you think 'tis a fearful thing to fall in to the hands of men; it is indeed 〈 in non-Latin alphabet 〉 , Heb. 10.31. a fearful thing to fall into the hands of the living God. The carriage of your very enemies should awaken your faith; why should you fear them more than they are afraid of God? In persecuting they run the hazard of the Wrath of God; in suffering persecution you run the hazard of the wrath of men: your fear justifieth their boldness; if you be afraid of men, they may as well contemn God; they run upon the greater difficulties, and you by complying with them, incur greater misery than you avoid.

4. If the less be countervailed by a greater gain, you have no reason to stick at it; In the general, 'It is gain to a believer to die, Phil. 1.21. For to me to live is Christ, and to die is gain ; and 2 Cor. 5.1. For we know, that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. Much more to a Martyr, God is able to make it up, Mark 10.29, 30. Verily I say unto you, there is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, and children, or lands for my sake and the gospel, but he shall receive an hundred-fold now in this time, and in the world to come life eternal. When he calls for you to come home to him by a persecutors hand, you have death abundantly recompensed: Therefore you may die with the greater confidence and joy; 'tis not an ordinary place is reserved for you in heaven; the promise is certain, and your dying upon this occasion maketh your claim sure.

2. The absoluteness of their conquest and victory; We are more than conquerors.

But there seemeth to be a contradiction between the two branches, the greatness of the trial, and the absoluteness of their conquest: they are killed all the day long, how then are they conquerors, and more than conquerors?

Answer 1. Some refer it to the kind of the conquest; they have a nobler victory than if they conquered them by the sword. The conquest of faith, is more then a conquest gotten by a Temporal force, and the power of the long sword, 1 John 5.4, 5. For whosoever is born of God, overcometh the world; and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?

2. Others to the degree of victory.

1. 'It is a conquest, when we keep what we have, as Job 1.22. In all this Job sinned not, nor charged God foolishly. They are conquerors under trouble, who are kept free from sin and provocation: in the hour of trial they stand their ground; how ever assaulted, their bow abideth in its strength, Gen. 48.24.

2. 'It is more than a conquest, when we gain by it; That is, first, when graces are strengthened, that is, a greater spirit of faith cometh upon them, 2 Cor. 4.13. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak. Their love is more fervent; as fountain-water is hottest in coldest weather, usually. Matth. 24.12. The love of many shall wax cold ; but when their love groweth hotter, and their zeal for God is so great, that the minds of persecutors are daunted, then they are more than conquerors. Secondly, When experiences are enlarged, and they have a fresher and more lively sense of God's love to them, Rom. 5.5. Because the love of God is shed abroad in our hearts, by the Holy Ghost given unto us. 1 Pet. 4.14. If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory, and of God, resteth upon you: on their part he is evil spoken of; but on your part he is glorified. So one in prison said, Se divinas Martyrum consolationes sensisse : When they are more secured in the love of God. Thirdly, Their reward is increased. Certainly 'tis above their trouble, 2 Cor. 4.17. For our light afflictions, which are but for a moment, worketh for us a far more exceeding and eternal weight of glory. 'It is likely they have more, Mark 10.29, 30. In the day of judgment more honor and praise, 1 Pet. 4.6, 7. That the trial of your faith being much more precious than of gold that perisheth, though it be tried with fire, may be found unto praise, and honor, and glory, at the appearing of Christ Jesus.

3. The Author or Cause of the Victory, or the power by which they conquer, 〈 in non-Latin alphabet 〉 through him that loved us. Here observe,

• 1. That Christ is not estranged from his people by their afflictions, but rather is more tender of them, the more they are wronged by others.
• 2. That loving them, he doth over-rule these things, and cause them to become a means to do them good.
• 3. He doth not only over-rule these occurrences of providence, but doth give them the Spirit of Grace.
• 4. That giving them the Spirit of Grace, they overcome in his strength, not their own.
• 5. That Christ's love is more powerful to save us, than the world's hatred to destroy us.

2. Branch. That a true believer doth not miscarry under his troubles, but overcome them; yea more than overcome them. Here I shall show, (1) The nature of the Victory. (2) How more than Conquerors. (3) Who is this true believer that will be more than a Conqueror. (4) Reasons, why more than Conquerors. (5) Application.

1. To explain the nature of this Victory; it doth not consist in an exemption from troubles, or suffering Temporal loss by them, or utter perishing as to this world; but keeping that which we contend and fight for. We do not vanquish our enemy, so as to cause all opposition to cease, yea or that we shall not Temporally perish under it; no, the world needeth not suspect this holy Victory of the Saints: 'tis not conquering Kingdoms, and becoming masters of other men's possessions, nor seeing our desire upon our enemies. I prove it,

1. From Christ's purchase, Gal. 1.4. Who died, that he might deliver us from the present evil world. How so? That we should live exempt from all troubles! That the world should never trouble us! no, but that the world should not ensnare and pervert us; his work was to save us from our sins, Matth. 1.21. To deliver us from wrath to come, 2 Thes. 1.10. and to justify, and sanctify, and glorify us. We have the Victory that he hath purchased for us, if the Devil and the world do not hinder our fruition and possession of eternal glory.

2. I prove it, partly, from the way of dispensation of it, that is intimated in the first promise of the Messiah, Gen. 3.15. I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. Misery being brought into the world by sin, God ordereth it so, that some Temporal calamities shall remain on those that are recovered by Grace; indeed 'tis our Redeemers work so to moderate these sufferings, that our heel may be only bruised, but our head safe.

3. I prove it, from the way of our conflict, and combat, and conquest: 'tis not by worldly Greatness, visible prosperity, or the strength of outward Dominion, but by patience, and contentedness in suffering, even to the very death: Those that are as sheep appointed to the slaughter, and killed all the day long, are more than conquerors. This is a riddle to carnal sense; we do not call them conquerors in the world who are killed, oppressed, kept under: but yet these are killed all the day long, and yet are more than conquerors, Scias hominem Christo dicatum, (saith Jerome ) Mori posse, vinci non posse. A Christian may be slain, yet more than a conqueror. The way to conquer here, is to be trodden down, and ruined, 2 Cor. 4.8, 9. We are troubled on every side, yet not distressed; we are perplexed, yet not in despair: persecuted, but not forsaken: cast down, but not destroyed.

4. Our main party and enemy is Satan: You have not only to do with men, who strike at your worldly interests, but with Satan, who hath a spite at your souls, Eph. 6.12. For we wrestle not against flesh and blood, but against Principalities, against Powers, against the rulers of the darkness of this world: against Spiritual wickedness in high places. God may give men a power over your bodily lives, and all the interests thereof, but he doth not give the Devil a power over the graces of the Saints, to separate them from God's love. The Devil aimeth at the destruction of souls: he can let you enjoy the pleasures of sin for a season, that he may deprive you of your delight in God, and Celestial pleasures: He can be content you shall have dignities, and honors, if they prove a snare to you. The Devil seeketh to bring you to troubles, and poverty, and nakedness, to draw you from God, 1 Pet. 5.8, 9. Be sober, be vigilant, because your adversary the Devil, as a roaring Lyon, walketh about seeking whom he may devour: whom resist steadfast in the faith: knowing that the same afflictions are accomplished in your brethren, that are in the world. Satan's temptations are conveyed to the Godly by afflictions, by which he seeketh to make them quit the truth, or their duty, or to quit their confidence in God; otherwise he would let such have all the glory in the world, if it were in his power, so you would but hearken to his lure: as he offered it to Christ, Matth 4.9. And saith unto him, all these things will I give thee, if thou wilt fall down and 〈…〉 . Therefore our Victory is not to be measured by our prosperity and adversity, but faithful adherence to God; if he get his will over our bodies, if he get not his will over our souls; you conquer, and not Satan.

5. The ends or things we contend for: The Victory must be stated by that; for we overcome, if we keep what we fight for: now our conflict is for the glory of God, the advancement of the kingdom of Christ, our own salvation; and to maintain and keep alive present grace.

1. The glory of God. God must be honored by his people in adversity, 2. Thes. 1.11, 12. Wherefore we pray always for you, that God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with pow • r, that the name of our Lord Jesus Christ may be glorified in you. John 21.19. This he said, signifying by what death he should glorify God. Phil. 1.20. Christ shall be magnified in my body, whether it be by life or by death. When we suffer for his cause, our very sufferings are conquering, 1 Pet. 4.14. On your part he is glorified. When they are reviled, reproached, persecuted: God can bring more honor to himself, by the constancy of his people in their troubles and sufferings, than by permitting them to live in prosperity, and scandalize others by their vanity, sensuality, and pride of conversation: God is usually more honored by his people at such times when his graces are exercised in the eye of the world, and his people confess him in the midst of persecutions.

2. The advancement of Christ's kingdom, in the propagation of the Gospel, Rev. 12.11. They overcame by the blood of the Lamb, and the word of their Testimony, and they loved not their lives to the death. There is an overcoming indeed, you will say, to die in the quarrel! Yes, as long as Christ overcometh, a Christian hath that which he looketh for: If their blood may be the seed of the Church, they are content; Some convinced, others converted, brethren strengthened and confirmed, Phil. 1.12. Those things which happened to me, have fallen out rather to the furtherance of the Gospel. His sufferings conduced thereunto as much as his preaching.

3. Our own salvation. 'It is not worldly prosperity, and greatness, and dominion, that we should seek, but that the soul may be saved in the day of the Lord. Indeed if our aim were at worldly prosperity, and carnal honor and pleasure, then were we clearly overcome, when we hazard our worldly interests; but 'tis Heaven that we aim at; and therefore as Christ endured the cross, and despised the shame, for the glory set before him, Heb. 12.2, 3. So we must despise the cross for the same ends, 2 Cor. 4.17. These light afflictions which are but for a moment, shall work in us a far more ex • eeding and eternal weight of glory. Rom. 8.18. For I reckon, that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us. Heb. 10.34. They took joyfully the spoiling of their goods, as knowing in yourselves, that you have in Heaven a better and an enduring substance. At length we shall have our promised Crown.

4. To maintain and keep alive present grace. First, our faith, 2 Tim. 4.8. I have kept the faith ; when we abide faithful with God, and are not drawn to apostasy by all the flatteries or threatenings of the world. Secondly, Our love to God: Satan's design is to make a breach between God and us, Rom. 8.38, 39. For I am persuaded, 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 creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Nothing can separate them from the love of God in Christ; unclasp these mutual embracements whereby Christ and the soul held fast one another; you are in Christ's arms, and Christ in yours. The Devil would count it a greater victory to conquer your love, than to get a power over your bodies, and bodily interests; his design is to keep men from God; if therefore adversity bringeth you the nearer to him, then you conquer. The souls of the faithful are kept closer to God in suffering times, than in prosperity; being sensible of the vanity and emptiness of all worldly things, and weaned from them: what ever befall the body, you keep nearer to God, and have most of his love. Thirdly, our patience; that's not overcome by the storm and tempests of temptations, Luke 21.19. In patience possess your souls. A man keepeth himself as long as he keepeth his patience, James 1.4. Let patience • ave its perfect work: this is necessary, that we may receive our Crown. Heb. 10.36. For ye have need of patience, that after ye have done the will of God, ye might receive the promise. Well then, a Christian overcometh, not when he gets the best of opposite interest in the world, but when he keepeth himself in a capacity to enjoy the Heavenly inheritance.

2. How more than a conqueror? When he doth not only keep his standing, but gets ground by the temptation, Rom. 8.28. All things shall work together for good to them that love God: not only bear them, but groweth the better for them. First, more holy and more heavenly: as graces by being exercised, are improved and increased, Heb. 12.11. Wherefore lift up the hands that hang down, and the feeble knees. More sensible of the folly of sinning, than at other times. Secondly, more joyful, comforts are increased, Rom. 5.3, 4, 5. And not only so, but we glory in tribulations also, knowing that tribulation works pateince, and patience experience, and experience hope, and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost given unto us. 2 Cor. 12.10. Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, and distresses, for Christ's sake; for when I am weak, then am I strong. Acts 5.41. They departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name: and so triumpheth most, when he seemeth to be most overcome. Thirdly, more resolute in the profession of godliness, 2 Sam. 6.22. If this be to be vile, I will be more vile and base in mine own eyes. Courage groweth by sufferings, as trees are more rooted by being shaken, Psal. 119.126, 127. It is time for thee, Lord, to work: for they have made void thy law. Therefore I love thy Commandments above gold, yea, above fine gold. As a staff is holden the faster, the more another seeketh to wre • t it out of our hands.

3. Who is this true believer that will be more than a conqueror? The victory is sometimes ascribed to faith, 1 John 5.4, 5. Sometimes to love, Rom. 8.35. What shall separate us from the love of Christ? Love is not only taken passively, for the love wherewith Christ loveth us, but actively for the love wherewith we love Christ: I can exclude neither, for the success is here ascribed in the text, to Christ's love to us; but there, our love to Christ must be understood also; for what shall separate us from the love of God? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Tribulation is not wont to draw God from loving us, but to draw us from loving of God: And in the text 'tis said, we are conquerors, not God is a conqueror: 'It is we are assaulted, not Christ; and 'tis our love which the temptation striketh at. Both must be included. Christ hath hold of a believer in the arms of his love, and a believer hath hold of Christ, 1 John 4.14. Well then! 'tis faith, but faith worketh by love, Gal. 5.6. Christ is rather held by the heart, than the hand only. Go to them that make a Religion of their opinions, and you will find no such effect; if they have a faith, 'tis that that never went deeper than their brains and their fancies; but where Christ dwelleth in the heart by faith, there he remaineth constantly, Eph. 3.17. and flitteth not thence; he resideth, as in his strong cittadel and castle. A Christian, because he loveth Christ, he will not leave him; as a sinner will not leave his lusts and worldly profits, because he loveth them. Faith reports the great love of Christ, what he hath done to pacify God, to bring home the sinner; what in a way of satisfaction, what in a way of conversion; therefore a Christian is loath to leave Christ, who hath so loved his soul, and whom his soul so loveth. A bare belief is only in the head, which is but the entrance into the inwards of the soul; 'tis the heart is Christ's castle and cittadel: a superficial bare assent may let him go; but 'tis faith working by love, that produceth this close adherence.

I come now in the fourth place, to the reasons, Why more than conquerors.

• 1. On God's part.
• 2. On the Believers part.

1. On God's part. The keeping of the Saints, is partly a matter of power; and partly, a matter of care: now if God take the charge of us, surely we must be kept; for God is invincible in his power, and unchangeable in the purposes of his love; or, which is all one, Christ is mighty to save, and ready to save, Isa. 63.1. I that speak in righteousness am mighty to save.

1. He is in God's hand, and Christ's hand, John 10.28, 29. I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand: my Father is greater than all, and none is able to pluck them out of my Fathers hand. They may have many shakings, and tossings, as to their Spiritual condition, yet their final perseverance, till they come to eternal life, is certain. Surely, God and Christ are invicibles; no other creature hath any power, but what God gave them at first, and consequently may be taken away at God's pleasure, and is limited by him in the mean time: therefore though in themselves they might fail, and be left forever, yet his power and everlasting arm is able to sustain them: therefore nothing is to be feared, if God desert us not; they are in his hand, that is, under his powerful protection. You will say, while they keep close to God, nothing shall ruin them; but God hath undertaken that, Jer. 32.40. He will put his fear into their hearts, that they shall never depart from him. The whole business of our salvation, and all the conditions of it, are in God's hand; God seeing how man had wasted that stock of grace which he had put into his hands before the fall, resolveth to provide for him in time to come, to keep his heart and will in his own hand, and to guide it by his Spirit, that he might not hazard his estate anymore, or be cheated of it by Satan. In man's restitution after the fall, his estate is impaired with respect to the perfection of it in this present life: he is bruised in his heel with divers temptations, and slips into sin; but it is much better in regard of the firmness of it. Man having power in his own hands, lost it quickly, therefore now his whole salvation is in God's hands: both end, and way, and means, and all that conduceth thereunto. Col. 3 3. Our life is hid with Christ in God ; not only in point of obscurity, but security; not left any longer to our own keeping; 'tis in safe hands.

2. As God is invincible in his power, so he is unchangeable in the purposes of his love; for, according to his unchangeable nature, whom he loveth, he loveth to the end. His New-Covenant gifts are without repentance, Rom. 11.29. The matter is made sure between God and Christ, John 6.39. This is my fathers will, that of all that are given me, I should lose nothing, but should raise it up again at the last day. They are given him by way of recompense, and by way of charge; if he take them into his custody and charge, he will be faithful; for he is to give an account for them at the last day by head and poll, Heb. 2.13. Behold, I and the children which God hath given me. Christ hath a special charge to keep all those safe whom God hath given him: and surely he hath sufficient power, and will be careful of his charge to keep them safe.

2. On the Believers part.

1. His relation to Christ, he is united to Christ, married to him in the covenant, 1 Cor. 6.17. He that is joined to the Lord is one Spirit. Impossible est massam a pasta seperari, leaven kneaded into the dough cannot be got out. Certainly 'tis a great means of our pr • servation. Why? 1. Partly, because from this union of Christ with believers there floweth life, which is not like the Animal life, obnoxious to death and corruption; 'tis 〈 in non-Latin alphabet 〉 1 John 3.9. an incorruptible seed, 1 Pet. 1.23. A fountain of living waters always springing up to eternal life, John 4.14. Secondly, from this life resulteth a double inclination, which serveth to preserve it, and keep it up: which is, first, a careful avoiding of what is contrary to it; none more tender and timorous of their own infirmities, than they who are endowed with it, Pro. 28.14. more watchful against occasions of revolting, 1 Cor. 10.12. Therefore, let him that thinketh he standeth, take heed lest he fall. More diligent in using sanctified means of confirmation, 1 John 5.18. He that is begotten of God, keepeth himself, and that evil one toucheth him not. They are chary of that life the • have▪ and those hopes they are called unto, 1 Cor. 9.27. But I keep under my bod • and bring it into subjection, lest by any means, when I have preached to others, I myself sh • uld be a cast 〈◊〉 . This being their disposition, the Lord by it fulfilleth the pur • ose • of his grace. Secondly, a desire to maintain, promote, and increase this life, by the use of all Gospel means, 1 Pet. 2.2. As new-born babes, desire the sincere milk of the word, that you may grow thereby. And James 1.18, 19. Of his own will begat he us by the word of truth, that we should be a kind of first-fruits of his creatures. Wherefore my beloved, let every man be swift to hear. Thirdly, the new nature is thus acting us under the care and protection of God, and most especially when we are most in danger to miscarry, Psal. 94.18. I said, my foot slippeth; then thy right hand held me up. So Psal. 7 • .23. Nevertheless I am continually with thee: thou hast holden me by thy right hand. When was tha • ? S • e verse 2. But as for me, my feet were almost gone; my steps had well nigh slipped. God supports us by his grace, when the temptation is apt to make too great a shock and impression upon us.

2. There is something more on the believers part; there are two graces which have a great influence upon our adherence to God, Faith and Love.

1. Faith hath a great influence upon our victory, 1 John 5.4, 5. For whosoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith Who is he that overcometh the world, but he that believeth that Jesus is the son of God? For though God keepeth us, yet he keepeth us by our faith, 1 Pet. 1.5. And are kept by the power of God through faith to salvation. The love and power of the principal cause doth not exclude the means of our preservation. When we consider our great trials, we are apt to apprehend much matter of fear and uncertainty; as Heaven is kept for us, so are we kept for Heaven, that we may not be lost in the way thither. But how are we kept? By the power of God as the principal Agent, through faith, depending upon his promise, both for assistance and pardon: for 'tis a firm cordial believing that Jesus is the Son of God, and so the great Law-giver of the Church, and the fountain of grace to all his people. As a Law-giver, so we make conscience of his precepts; because his threats and promises are greater than all the terrors and allurements of sense: we can set Hell against all the terrors of the world; and Heaven against all the delightful things of the world, and so are not greatly moved with what befalleth us here. Faith layeth these things before the soul, as if they were before our eyes; and we are affected with them, as with things before our eyes: yea more, here is a prison, there is Hell, Domine Imperator, tu carcerem, ill Gehennam ; here torments for the body, there God is ready to cast an unfaithful, fearful Christian, both body and soul into Hell-fire; here is pomp of living, contentments for the flesh; there is pleasures at God's right hand for evermore; here is worldly glory; there the glory, honor, and immortality of the other world, Rom. 2.7. here is escape from present torments; there is a better Resurrection; Heb. 11.35. all this belongeth to Christ as a Law-giver. But as he is the fountain of spiritual life and grace, so we receive Christ that he may live in us, and we in him; and so are fortified against inward weakness, and look upon Christ as able to defend us, and to maintain us in the midst of temptations. We have a weak nature; our God is unseen; our great hopes are to come: the flesh is importunate to be pleased; loath to hold out against so many trials. But look to Jesus the captain of our salvation, and the fountain of our life; we are encouraged, and receive supplies from him, Phil. 4.13. I can do all things through Christ that strengtheneth me : The Lord enableth us to abound, or to be abased; to undergo any condition, so we may discharge our duty to Christ. He strengtheneth our staggering resolution, and helpeth us to be strong in the power of his might for all encounters, Eph. 6.10. Thus you see how faith helpeth us.

2. Love is another grace, and of chief regard in this place. Now I shall show you that love hath an unconquerable force and power in its self; especially where 'tis accompanied with desire, hope, and delight, as it is in a sincere gracious heart.

1. There is an invincible force in love its self, Cant. 8.6, 7. For love is strong as death, jealousy is cruel as the grave; many waters cannot quench love, nor can the floods drown it. If a man would give all the substance of his house for love, it would be utterly contemned. Love is of such a vehement nature, that we cannot resist it, and break the force of it, no more than we can resist death or fire: nothing but the thing loved can quench or satisfy it. Such a vehement love is there kindled in the heart of a believer towards Christ: It maketh such strong and mighty impressions on the heart, that they cannot endure any separation and divorce from Christ. No opposition can extinguish it, no other satisfaction can bribe it, and entice it away from Christ. No opposition can extinguish it: if many waters cannot quench love, nor can floods drown it: waters will quench fire, but nothing can quench love. By waters in Scripture are understood afflictions, crosses, and seeming hard dealing from Christ, All his waves and billows have gone over me, saith David. Now a sincere love doth so clasp about Christ, that no cross, no rod, nor the blackest dispensations can drive us from him: neither Sword, nor Famine, nor Pestilence. If all the floods of trial and opposition were let out upon it, it cannot quench love: so also, nothing can satisfy it. Nay, it rejecteth the offers of all enticing objects, which would intrude themselves into Christ's room in the heart. There are two sorts of trials which carry away souls from Christ: left-hand temptations, as crosses, and afflictive evils: and right-hand temptations, such as the cares of this world, deceitfulness of riches, and voluptuous living; when the one sort of trials do not prevail, the other may. The thorny ground could endure the heat of the Sun, but the good seed choked in it. But true love to Christ will be prevailed over by neither: if a man would give all the subtance of his house, that is, all that can be given, to buy away a soul from Christ, it will not do; all this proffer is utterly contemned with an holy disdain, and indignation. No, all things are dung and dross in comparison of the excellency of the knowledge of our Lord, Phil. 3.8, 9. All essays to cool it, or divert, or draw it away, are fruitless: A slight love may be overcome, but a fervent strong love will not. 'It is a warm love to Christ, which maintaineth his interest in the soul; and then, neither waters nor bribes, heights nor depths, advantages nor losses, preferments nor persecutions, will cool the believers affection to Christ. He dareth not entertain anything in Christ's room, nor slacken his love to him; no, pleasures, and riches, and honors, will not satisfy him; and troubles and afflictions will not discourage him. Thus a true and sincere love is unconquerable, and will hold out against temptations on all hands.

2. This love to Christ is accompanied with desire, hope, and delight: So far as we want the thing which we love, there is desire; and so far as 'tis likely to be obtained, there is hope; and so far as we enjoy the thing which we love, it is accompanied with delight. Now all these are to be found in the love of Christ; and if they be high and strong, the believer overcometh the violence of the temptation.

1. 'It is not easy to draw off a man from his strongest desires. If a man's heart be set upon Christ, he must be with Christ for evermore. What can separate him? Will he be discouraged with tribulation or distress? Nay, those inflame him: shall he lose all that he hath longed for, because of a little inconveniency to the flesh? No, Paul's groanings for Christ, and desires to be with the Lord, made him labor, and strive, and endure all the afflictions of the Gospel, 2 Cor. 5.8, 9. Death its self may then be born; for 'tis but the Key to open the prison-door, and let out that soul that hath long desired to be with Christ, Phil. 1.23. Gratias agimus vobis, quod a molestis Dominis liberamur. You do them a favor to send them home to their dear Lord.

2. 'It is accompanied with hope; they expect within a little while to have their desires accomplished; and will a soul that is at Heavens Gates, lose all that he hath waited for, because the entrance is troublesome? When men have crowded to any Mask or Show, and have waited long, they will not lose their waiting, though they venture many a knock, or broken pate to get in; so when salvation is very near, will a Christian give over his waiting, seeking, and striving for it? Matth. 11.12. Even from the days of John the Baptist, the kingdom of heaven suffered violence, and the violent take it by f • rce.

3. Delight: We have gotten in part a taste and earnest of our fruition and enjoyment of God and Christ hereafter, and it is very pleasing to the soul; so that the tempter must needs have a hard task to draw off the soul from him in whom he delighteth: Worldly men will not let go their vanities, nor sinful wretches their foulest sins, because they delight in them. Many who never knew what it is to love Christ, and delight in his salvation, do no • so earnestly long for, and fixedly hope for the promised blessedness. Now these may be easily taken off, but the other will venture upon the greatest difficulties.

Oh. But may not a sound believer be foiled as to his inward man by these afflictive temptations?

Ans. Yes: The experience of the Saints showeth it too often: But,

1. 'It is not totally and finally; their heel is bruised, not only as the outward man is mol • stead by afflictions, but as they may be drawn to some sinful slips and temptations; the h • el is the lowest and basest part of the body, far enough from any vital part; the wounds whereof endanger not the life at all; the devil may draw them into some sins which may cause much unquietness and affliction of spirit; but these wounds are not deadly, and do not quench the life of grace in them; these wounds may be painful, but not mortal; They shall not be hurt of the second death, Rev. 2.11.

2 Upon recovery by repentance. The Lord sanctifieth these falls to them, to make them the more cautious and watchful; so they grow wiser, and better, and more resolute, as being warned before by their own bitter cost; as a ball, with the more force it is beaten down, it rebounds the higher; or as a child that hath gotten a knock, or been bitten by a s • appish Cur, groweth the more wary, Josh. 22.17. Is the iniquity of Peor too little f • r us? They were not yet whole of the iniquity of Peor, and therefore should be careful not to wound themselves again.

3. All ends in final conquest over Satan, Rom. 16.20. And the God of peace shall bruise Satan under our feet shortly. We are now in our combat; 'tis some conquering to keep up our resistance; but our full triumph is hereafter.

2. Ob. But will it not hurt to press believers to this confidence? Will not this weaken their care and diligence? No.

1. This is pleasing and acceptable to God, to believe that he will perfect and maintain his beg • n work, Phil. 1.6. Being confident of this, that he that hath begun a good work in you, will p • rfect it to the day of Christ.

2. 'It is honorable unto God, and doth excite us to praise and thanksgiving, when we can trust our interests in his hands with a quiet and well composed mind, 2 Tim. 1.12. And I am persuaded, that he is able to keep that which I have committed unto him. A Christian in all respects of time, can bless God for what he hath done; called us when strangers and enemies, 1 Pet. 2.9. What he doth do; keepeth the feet of his Saints, 1 Sam. 2.9. For what he will do, 2 Tim. 4.17, 18. Notwithstanding the Lord stood with me, and strengthened me. And the Lord shall deliver me from every evil work, and preserve me to his heavenly kingdom. To be satisfied in God's conduct, is certainly very honorable to him.

3. 'It is very profitable to the Children of God.

1. To keep us from falling: God promiseth to keep us, but in his own way; and that engageth us to an entire dependence upon him in the use of means, John 15.4. Abide in me, and I in you. So 1 John 2.16, 17. Ye shall abide in him. And then he presently addeth, Little children abide in him. First, a promise, and then an exhortation; and then we use the means with the more diligence and encouragement; as Paul had a promise, that not one should perish, Acts 27.23. But yet they must all abide in the ship, v. 31.

2. To encourage us to return when fallen; we have some holdfast on God, when we seek to recover ourselves by repentance, Psal. 119.170. Let my supplication come before thee, deliver me accord • ng to thy word. And Jer. 3 4. Wilt thou not from this time cry unto me, My father, the guide of my youth?

4. 'It is very comfortable, and breed 〈◊〉 everlasting joy, that should be in God's redeemed ones, Isa. 35.10. And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads. N • y, it begets an hero • cal spirit, when we can bear up on the love of God in the sorest trials: As here, 〈 in non-Latin alphabet 〉 .

VSE. It cautioneth us not to be dismayed, when the people of God seem to be run down by oppositions and reproaches, and the cause of Religion to suffer loss, and visibly to go to ruin: No; Christ hath promised, that the gates of hell • shall not prevail against the Church, Matth. 16.18. All the Powers which the devil can muster up, cannot destroy Christ's interest in the world; his Kingdom is like a Rock in the midst of the Sea, which being beaten on every side with waves, standeth unmove • ble; his people many times may be scattered, oppressed, their profession discountenanced and opposed everywhere, seemingly beaten out of the world; but then the Church groweth inwardly, the graces of his people are streng • hned and increased, and their hearts bettered, their glory hastened, their profession more honored and r • verenced in the consciences of men. Some converted, others confirmed.

When the Christians were butchered, and went to wrack everywhere. Oftentimmes it falleth out so; when God breaketh that temporal interest to which we lean, he provideth for his own Glory, and the advancement of the Gospel by other and better means; and Religion gaineth, when it seemeth to lose; as in the primitive times when the slaughters were frequent, they sought to drive Christians to deny Christ, but they confess him the more; they fumed and chafed, because they could not get their will, and increased their fury, b • t still the other grew more resolute: Enemi • s have confessed themselves overcome▪ So, What shall we do to these men ? Acts 4. • 6. When they imprisoned and scourged them, they were at a loss. Sozomon saith of Sapores, that he was tired with destroying the Christians, and at length caused the tr • ubles to cease; so Dioclesian leaves his Empire, because he could not root out the Christians, but that they still continued.

2. VSE is to persuade us to get such a degree of faith, and love, and patience, that we may be more than conquerors in all our trials: 'It is a great degree of heroical fortitude, or an high Christian pitch, which is here described; for mark,

1. Here is not one sort of trials, but many, Col. 1.11. Strengthned with all patience. 'It is not enough to overcome one evil, but all; crosses of all kinds; in all these things. A little distress a man might bear, but famine, and nakedness, and sword, terrifieth our thoughts; but nothing must be excep • ed out of our resignation to God.

2. Here is conquest; It • ll becometh the godly to f • int in affliction, Prov. 24.10. If thou faintest in affliction, thy strength is small. Affliction will try what our strength is: 'It is one thing to talk of it, another to bear it; there is a great difference between a trial apprehended in our judgment, and felt by sense, Job 4 3, 4, 5. Behold thou hast instructed many, and thou h • st strengthened the weak hands; thy words have upholden him that was falling; and thou hast strengthened the feeble knees; but now it is come upon thee, and thou faintest, it toucheth thee, and thou art troubled. We are other manner of persons in trouble, than we seemed to be out of trouble: The well will give good counsel to the sick; 'tis easy for them that stand on the shore, to say to those that conflict with the waves and tempests, Sail thus: When troubles come upon ourselves, we are restless and impatient; the self-confident and presumptuous, will find it another thing to • ear trouble, than to talk of it; but the humble, and those that are sensible of their weakness, will find, that though they are weak, yet the power they are assisted by is mighty; and that God's power is perfected in their weakness; when weak, then strong: That evils, dreadful in the hearing, are not so grievous when God layeth them on us, and giveth us strength to bear them, 2 Cor. 12.9. And he said unto me, my grace is sufficient for thee; for my strength is made perfect in weakness ; they have a quite contrary experience; when weak, then strong; as the other who conceited themselves strong, are then weak.

3. We are not only to be conquerors, but more than conquerors. That is,

1. As to the frame of your hearts; to be not only patient, but cheerful under the Cross upon right gounds, Col. 1.11. Strengthned with all might according to his glorious power, unto all patience, and longsuffering with joyfulness. So Matth. 5.12. Rej • ice, and be exceeding glad ; and James 1.2. Count it all joy when ye fall into divers temptations. If we have no other burden upon us than the affliction its self, let us bless God, rather than repine.

2. As to the success, you must not only keep from miscarrying, but get good by the affliction and persecution; it must purge out sin, Isa. 29.9. By this therefore shall the iniquity of Jacob be purged out; and this is all the fruit, to take away his sin. Make you more pliable to God's will, and careful to perform your duty, Psal. 119.67. Before I was afflicted, I went astray, but now have I kept thy word. v. 71. It is good for me that I have been afflicted, that I might learn thy statutes. Retrench your carnal liberty and complacency, and bring you to a greater contempt of the world, Gal. 6.14. But God forbid that I should glory in anything, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. Quicken you to be more frequent and fervent in prayer, Isa. 26.16. Lord, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them. From what hand soever the evil cometh, these must be the effects of it; this is to be more than a conqueror.

2. If you mean to be so, you must get a holy obstinacy; that is to say, an invincible resolution to adhere to God. (1) An holy obstinacy of Faith, Job 13.15. Though he kill me, I will trust in him. Satan's great design in all temptations is to crush our confidence; now to cast away our confidence, is to do ourselves as ill a turn, as Satan can wish for: nay, however God deal with you, resolve to cleave to him; let my trouble be what it will, yet I will depend upon God. (2) An holy obstinacy of Love; as he told his master, That he should not have a club big enough to drive him from him. Isa. 26.8. Yea, in the way of thy judgments, O Lord, have we waited for thee: the desire of our soul is to thy name, and to the remembrance of thee. They are resolved to desire, and seek after, and delight in God. (3) An holy obstinacy of Obedience, Job 17.9. The righteous shall hold on his way, and he that hath clean hands, shall be stronger and stronger. When opposed, vexed by the hypocrite, by disadvantages, and pressures, he gathereth strength. (4) An obstinacy of Patience, Luke 21.16, 17, 18. And ye shall be betrayed, both by parents, and brethren, and kinsfolks, and friends, and some of you shall they cause to be put to death: And ye shall be hated of all men for my names sake: but there shall not an hair of your head perish. In your patience possess ye your souls. Whatever befall you, either by persecution, or death its self, it shall not turn to the least disadvantage to you, but greatest gain; for those that suffered death, were eternally Crowned; and others are under the protection of God; therefore endure with constancy. Lastly, An obstinacy of Zeal, Dan. 3.17, 18. Our God is able to deliver us: but if not, we will not serve thy gods, nor worship thy golden image which thou hast set up. Godly resolution is ever requisite in point of Religion, and it should not be weakened in us by the greatest sufferings.

3. Doctrine. That it is the love of Christ which secureth believers in their conflicts, and maketh them triumph over temptations. All their victory is, 〈 in non-Latin alphabet 〉 .

• 1. Let me give the emphasis of the expression.
• 2. Give you the proof of the point.

1. 'It is not Power that is here spoken of, but Love; 'tis not through him that strengthened us, but through him that loved us; elsewhere 'tis 〈 in non-Latin alphabet 〉 , Phil. 4.13. I can do all things through Christ that strengtheneth me. The effect indeed cometh from the influence of his Power, but 'tis his Love which sets his power a work. The ground and bottom of all his Mediatorial dispensations is love, which is more comfortable to us than bare power; for we do not know whether he will exercise that or no.

2. 'It is not our love to Christ, but his love to us which is spoken of; no question but the great manifestations of his love in reconciling God to us by Redemption, and us to God by Conversion, do leave upon a gracious heart a forcible impression and inclination to love him again, who hath loved us at so dear a rate, and in so tender a manner; and this love is not unserviceable in our preservation. Men are not so easily drawn from him, whom they dearly love; and love upon such good and powerful reasons. But the strength of a believer lieth not here in his love to Christ, but rather in Christ's love to us, which both began, and still continueth our salvation. It began it, John 3.16. God so loved the world, that he sent his only begotten son, that whosoever believeth in him, should not perish, but have everlasting life. And continueth it, 2 Thes. 2.16, 17. Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and given us everlasting consolation, and good hope through grace, comfort your hearts, and establish you in every good word and work. Christ's love continueth to his people, till they enjoy the full effects of it: and therefore carrieth them thorough all temptations, till they come to their eternal rest. There lieth our stability, in the unchangeableness of his love.

3. 'It is not barely, who loveth us now, but who hath loved us? He speaketh of the past time; 'tis true, he retaineth still his loving and kind affections to us, but the foundation was long since laid in our Redemption, and Conversion to God. In our Redemption; He hath loved us, and washed us in his blood, Rev. 1.5. In our Conversion, Eph. 2.4, 5. But God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ. In these two acts the foundation was laid of our victory and triumph: By his Redemption he purchased all that grace which is necessary for us, till we are fully brought home to God. By Conversion we are actually instated in it: by the one, jus ad rem, our right to this grace was acquired; by the other we have jus in re, we are actually possessed of it. By the one he doth pacify the wrath of God, by the other he▪ doth take us into a near relation to himself, that we may become his own, and so actually under his care and protection; therefore in these two acts lieth our safety; in that of Redemption, and Conversion. In short, these two acts do both indear us to Christ, and Christ to us: they endear us to Christ; by Redemption his people are his dear purchase; if they miscarry, his purchased people miscarry: Therefore he will not lose them; they are his own, being bought with the price of his blood; and everyone will provide for his own, 1 Tim. 5.8. The world will love its own, John 13.19. Besides, by Conversion we are his own by covenant and near relation. We are his Spouse; the kindness of espousals is above other kindness, Jer. 2.2. I remember the kindness of thy youth, the love of thine espousals. The day of conversion, is the day of espousals, Cant. 3.11. Then we are married to the Lord, that we may bring forth fruit unto God. And both these acts doth endear Christ to us; for the glory of his grace and love to sinners, doth eminently appear in our Redemption: then he commended his love to us in the great things he purchased and suffered for us. Besides, in conversion, then his love is applied to us, and he taketh us with all our faults; he spake comfortably to us in our ears, and sanctified our soul • , and brought us back again to God, and so to our duty and happiness: we can never forget this kindness of his espousals.

4. He hath loved us; it not only compriseth the foundation laid, but implieth also some experience on the Saints part. When we consider what he hath done for us already, we may be the more confident of what he is now, and will be to us hereafter. Christ's love is not only seen in our first entrance into covenant, and the eminent passages of our Redemption, and Conversion; but there is an uninterrupted course thereof, from the time of our first closing with him, till our final perfection in glory. His whole dealing with them is love; 'tis to be read in every dispensation of his, and condition of ours; 'tis to be read in the continual supports, gracious helps, daily pardons, which he constantly vouchsafeth to us. Now the Saints promise themselves more, because God hath done such great things for their sakes already, 1 Cor. 1.9. God is faithful, by whom ye were called unto the fellowship of his son Jesus Christ our Lord. And 2 Tim. 4.17, 18. Notwithstanding the Lord stood with me, and strengthened me; and the Lord shall deliver▪ me from every evil work, and preserve me to his heavenly kingdom. When you have tried Christ so often, cannot you yet trust in him? How often hath he performed promises to thee, heard thy cries, helped and saved thee in thy distresses, confuted thy unbelief, and shamed thy disgraceful fears and cares? Shall all these experiences of his love be forgotten? N • y one mercy is the pledge of another, 2 Cor. 1.10. Who hath delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us. Therefore whatever troubles come upon us, we are more than conquerors, from him that loved us.

5. This Triumph is put into the mouths of a people deeply afflicted, or exposed to tribulation, distress, persecution, famine, nakedness, peril, sword; 'tis these say, We are more than conquerors through him that loved us. Partly, to show, that Christ is not estranged from his people by their afflictions and troubles; these do not vacate their interest, nor cause his affection to cease. Whom the Lord loveth he rebuketh and chasteneth, Rev. 3.19. He doth not cease to love them, but rather is more tender of them, more willing to let out more of his love to them, the more they are wronged by others. And partly also, to beget confidence; Christ's love is more powerful to save us, than the worlds hatred to destroy us; for here, to the most direful effects of the worlds hatred, is opposed nothing but the love of Christ, as a ground of triumph: we make too much of the worlds hatred, if we think we are not safe enough in Christ's love, John 16.33. In the world ye shall have tribulation, but in me ye shall have peace ; And surely Christ's peace should counter-balance all the worlds troubles. Judge you where we are best provided for, by the worlds friendship, and Christ's hatred; or by the worlds hatred, and Christ's friendship.

2. The proof of the point.

1. By Scripture; and there I shall produce two metaphors, the first where Christ's love is compared to a banner, Cant. 2.4. His banner over me is love. A banner is a Military ensign: The Church is elsewhere described to be terrible as an Army with banners, because of its order and strength; now what is the banner under which the Church sighteth with joy and victory, against Sin, Satan, and the World! Christ's ensign is his love to her; that love by which he Redeemed us, and converted us, giveth us everlasting consolation, and good hope through grace; this is the love that giveth us victory over all temptations. The other Metaphor, where Christ's love is compared to the lining of a Chariot, Cant. 3.10. His Chariot is paved with love. Meaning, that Chariot wherein the Saints ride in triumph to Heaven. Love doth all for us; all the promises run like pipes with streams of love; all providences, or Christ's dispensations towards his people, are nothing else but love.

2. By reasons taken from the properties of Christ's love.

1. 'It is a transcendent love. All love, where it is real, 'tis earnest and vehement; much more the love of Christ; for that is not to be measured by an ordinary standard; for the Apostle saith, Eph▪ 3 19. That you may know the love of Christ which passeth knowledge. The love of Christ to lost sinners, is so vast, boundless, and infinite, that there is no parallel whereby we may come to the knowledge of it, Rom. 5.17, 18. We may know it as to admiration, but we cannot know it as to comprehension to the full Somewhat we may know by what is spoken of it in the Scripture; somewhat by what we feel in ourselves of the effects of it: yea, we not only may know it, but we ought to know it so far as may inflame our hearts with a love to God, and enable us to be faithful to him, whatever troubles we endure for his sake; now what may we not promise ourselves from such a love, as is not only above our expression, but above our comprehension? He that died for sinners, will he not be kind to his people?

2. 'It is a tender love, and such as maketh him solicitous for our welfare: we use to say, Res est soliciti, plena timoris amor. Love is a solicitous thing, feareth not the danger or trouble of what is beloved. As Jacob was solicitous about Benjamin, lest mischief should befall him in the way. As Epaphroditus had a solicitous care of the Philipians, and of any trouble or sorrow that might happen to them, Phil. 2.26. Such is the care of Christ over his people, especially when they are most in danger, then his love is most at work for them, to provide help and cordials against all temptations. He knoweth our weakness and infirmities; for his people are engraven on the palms of his hands, Isa. 49.16. yea, carried in his heart, as the names of the Tribes on the breast of the High Priest. So Christ calleth his own sheep by name, and leadeth them, John 10.3. Now knowing the danger to which they are exposed, his love doth incline him to pity them, and give them renewed proof of his affection and care over them in their extremities, and doth strangely preserve them in manifold dangers.

3. 'It is a constant, and an immutable love, Jer. 31.3. With an everlasting love have I loved thee. God's love is a love of perpetuity, or eternity: His love and affection continueth still the same to us, and shall do so forever. God reserveth a liberty in the Covenant, 1. for correction, Psal. 89.32, 33. Then will I visit their transgressions with the rod, and their iniquity with stripes: Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. The sharpest rods, and sowerest stripes, do stand with loving-kindness to them; yea, are rather effects of his love, than hatred. But this New-Covenant-love is immutable.

4. 'It is an operative and effective, not an idle and hidden love. If Christ's love were only an affection in the heart, a well-wishing love, there were less comfort in it: but 'tis a love that breaketh forth in action and real performance. He will readily do good to his people whom he loveth; not only hereafter, when he will accomplish our glorious hopes; But now his love is not without effects. Two I shall mention.

1. His ordering all dispensations of providence for our good; this God doth for them that love him, Rom. 8.28. And surely 'tis a great testimony of his love to us. They know nothing in Religion, that know not that Christ's external Government is necessary to the preservation of the saints, as well as his internal grace, See Psal. 25.3. Let none that wait on thee be ashamed: let them be ashamed that transgress without cause. 1 Cor. 10.13. There hath no temptation taken you, but such as is common to man; but God is faithful, who will not suffer you to be tempted above what you are able, but will with the temptation also make a way to escape, that ye may be able to hear it. He withdraweth temptations, that they may not be too strong for feeble souls, and cause desbondency in them: And moderateth our afflictions, that they may not trouble or discourage us▪ but only correct, and keep us from security, vanity, and contempt of holy things. These temptations by troubles and afflictions, are let loose to check other temptations, to ambition, worldliness, and sensuality; but when they are like to prove temptations themselves, the love of Christ is much seen in his wise and gracious mitigation, and removal of them.

2. The assistances of his Grace, or the operations of his Spirit. Surely the property of love is, velle amato bonum. And God giveth the true good to his children: The good we are capable of in this life, is the gift of his sanctifying Spirit. Tempted souls find it a needful benefit; and when they seek it, will Christ deny it to them? No, he hath assured them of the contrary, Matth. 7.9, 10, 11. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask fish, will he give him a serpent? If ye then being evil, know how to give good gifts to your children▪ how much more shall your Father which is in heaven give good things to them that ask him? God will not deal worse with his children, than men do with theirs; and that good thing is the Spirit, Luke 11.13.

USE, 1. Information.

1. That we cannot secure ourselves by ourselves. The Devil is too strong an enemy for sinful, lapsed men to deal withal; he conquered us in innocence, and what may he not do now when we are divided in ourselves, and have something in us on both sides? Much earthliness, carnality, averseness from God, as well as love to him; Therefore we subsist every moment by the love of Christ, who became the Captain of our salvation, Heb. 2.10. and in whose cause we are engaged, and who giveth us the holy Spirit to move us to good, and to restrain us from evil.

2. What confidence we have, or may have in Christ. The Saints overcome by his love; and if you will adhere to him in the greatest hazards, will he fail you? Surely he is kind to his people, and hath given not only such assurance of it in his promises, but such experience of it in the course of his dispensations, that we are still encouraged to wait upon him. He is willing to help his people, for he loveth them; he is able and sufficient, for infinite power is at the beck of his love: And you have tried him, and he never forsook you; will he fail at last? Was all this to trepan men into a deceitful hope?

3. How little we should suspect his love, when to appearance all things go against us. There are two dispensations Christ useth, either disappointing the temptation, or strengthening his people under it. For the first, we have cause to bless him, and many times more cause than we are well aware of. Plures sunt gratia privativae quam positiva, say Divines in general; in our case that of the prophet is verified, I led Ephraim, but he knew it not. In preventing our temptations; we know not what the love of Christ hath done for us: but for the second, in what he will try us: Take heed of misconstruing any act of Christ's love towards us. You think there is some want of love, when he permitteth you to furious and boisterous temptations; no, then he meaneth to give you some supereminent Grace of the Spirit, 1 Pet. 4.14. If ye be reproached for the name of Christ, happy are ye; for the spirit of glory and of God resteth upon you; on their part he is evil spoken of, but on your part he is glorified. He loveth you still, but will not manifest his love this way, or that way, which the flesh pleaseth.

4. It showeth us how much we should love Christ, and adhere to him in the greatest difficulties: Love doth attract and draw love. Ordinary love should be mutual and reciprocal, 2 Kings 10.15. Is thine heart right, as mine is with thee? That is, dost thou affect me, as I do thee? Paul pleadeth it, 2 Cor. 6.11, 12, 13. O ye Corinthians, our mouth is open to you, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own bowels; now for a recompense in the same, be ye also enlarged. This showeth the justice of it, that we should retaliate; be as kind and affectionate as Christ is to us. But alas, usually Christ may complain, 2 Cor. 12.15. The more abundantly I love you, the less I am beloved. Shall we lessen our respects to him?

2. USE, Is to persuade us to give all diligence to this, that we be assured that Christ loveth us. This is known, partly by an external, partly, by an internal demonstration.

1. The external demonstration is, in Redemption; surely there is no doubt of that, that Christ came to show the loveliness and goodness of God to the forlorn world. This only needeth consideration, and improvement. He that loved us at so costly a rate, will he desert us, if we choose his ways, and resolve to adhere to him?

2. The internal demonstration is, in conversion, or our receiving the atonement; entering into peace with God, and adopted as children of the family. Sure if you get this one evidence, you shall be brought to glory. When he hath pardoned thy follies, and the frailties of thy youth, and called thee when he passed by others, and left them in their sins; what will he not do for thee?

SERMON XLVII.

T HESE Words render a reason why believers are more than conquerors in their forest trials, and do further carry on the Apostles Triumph to a fit conclusion of such an excellent Discourse.

In the Text observe,

• 1. The assailants, Death, Life, Angels.
• 2. The attempt and design, to separate us from the love of God,
• 3. The fruitlessness of it, no creature shall be able to do this.
• 4. His confidence, for I am persuaded.

First, The aggressors and assailants are set forth, either by a particular distribution, or wrapped up in a general expression.

1. The particular distribution is made by four pairs or couples.

1. Neither death nor life; that is, neither the fears of death, nor the hopes of life; this pair is mentioned, because death is the king of terrors, Job 18.14. And among all desirable good things, life is the chiefest, and that which maketh a man capable of enjoying all other good things; expressed, Job 2.4. Skin for skin, yea, all that a man hath, will be give for his life. Now all assaults from this first pair are in vain, as they tend to separate us from the love of God in Christ. Will you hope to do it by threats of death? A believer will tell you, that Christ threateneth eternal death; and this temporal one, be it natural or violent, is but a passage into life eternal; will you entice him by the baits of life? They have learned to prefer everlasting life before it, Heb. 11.35. Not accepting deliverance, that they might obtain a better resurrection.

2. Pair; nor Angels, nor Principalites and Powers; that is, the powers of the visible and invisible world; so these two powers are elsewhere coupled, Eph. 1.21. Far above all principalities, and powers, and might, and dominion, and every name that is named, not only in this world, but also that which is to come. So that by principalities and powers, worldly powers are intended; Angels is a common word, that implieth good and evil spirits; if you apply it to the good Angels, then 'tis spoken only by way of supposition, if it were possible they could concur in such a design; such a supposition there is Gal. 1.8 Tho an angel from heaven preach any other doctrine to you, let him be accursed. 'It is a supposition of an impossible case; but such as conduceth much to heighten the sense of the truth represented: As for evil angels, they make it their work and business to steal away souls from Christ; and if they could, would wrest them out of Christ's own arms. Well then, The good Angels seek not to separate us from Christ; the good will not, and the bad cannot: Were it possible for a good Angel to dissuade me from my Lord Jesus Christ, I would hold him accursed: Evil Angels assault us, but we are preserved by a stronger than they. By the other branch, principalities and powers, he understandeth the Potentates of the world, by what title soever distinguished: No powers can overtop the Divine and Sovereign Lord of the Redeemed: The glory of Kings and Emperors compared to his glory, is less than the light of a candle compared with the Sun in his brightness.

3. Couple: Nor things present, nor things to come : Thereby he meaneth all things that had happened, or might hereafter happen to them before their departure out of the world: As we bear up under present pressures, so we need fear those which are to come; we often forecast what shall become of us, if the Lord permit great troubles, trials and calamities to befall us; a Christian is as sure of things to come, as things present; the present hopes, fears, and enjoyments are transitory and contemptible; and future evils will sooner be past over; for our salvation will be much nearer, than when we first believed, Rom. 13.11.

4. Neither height nor depth : The creatures above us, or below us; neither sublimitary of honors, nor depth of ignominy; dignities do not entice, nor disgraces discourage us; no power from the highest to the lowest of the creatures; no estate or condition of life, from the highest honor to the lowest beggary, can prevail with us to quit Christ.

Secondly, The general expression, ( nor any other creature ) comprising thereby all things on this side God, how amiable or terrible soever they seem: What can creatures do, when they are in the hands, and under the care of the Creator? Well then, The sense is, That no force or fraud shall untwist the bands and cords of this love; no temptation shall blast, or persecution cause that faith to wither, which hath taken root in a good and honest heart.

2. Their attempt or design; To separate us from the love of God in Christ Jesus our Lord ; That is, from the love wherewith we through Christ love God; and the love wherewith God loved us through Christ; this as the cause, that as the effect; for the embraces are mutual; we apprehend that for which we are apprehended of Christ, Phil. 3.10. Only he first layeth hold upon us by his effectual Grace, and we lay hold upon him; and our standing dependeth upon our love as a means, and his love, as the principal conserving cause.

3. The fruitlessness of the attempt; nothing shall be able to separate us from the lovs of God. Mark, The Apostle doth not only say, that nothing shall, but nothing can separate us, which is more emphatical.

4. His confidence 〈 in non-Latin alphabet 〉 I am persuaded: The Apostle doth not go by thinking and guessing, but undoubted knowledge; Elsewhere we have two words, 2 Tim. 1.12. I know whom I have believed, and I am persuaded that he is able to keep what I have committed to him. There are two acts of the understanding, apprehension, and judication: The first is implied in 〈 in non-Latin alphabet 〉 ; the second in 〈 in non-Latin alphabet 〉 . We must know the grounds, and assent to them, Heb. 11.13. 〈 in non-Latin alphabet 〉 being persuaded of these things, they embraced them. The mind acquiesceth in the evidence of truth, the will in the worth of truth evidenced. Once more; Paul doth not speak of his resolution, what he would do, but his persuasion, what God would do; the first included, but the latter more clearly asserted.

Quest. The only Question which remaineth for Explication is, Whether Paul spake this of himself, and in his own person only, or in the name of all believers.

Ans. My Answer is the same with that which Paul giveth in somewhat a like case of Abraham, Rom. 4.23, 24. Now it was not writ for his sake alone, but for us also, who believe in Jesus. For he doth not speak this out of any special and personal Revelation made to himself, and concerning himself, but that common spirit of faith, which falleth upon all believers; and so we may say as Paul of David, 2 Cor. 4.13. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak. My reasons are, first, Because he afterwards changeth the number, I am persuaded ; but 'tis 〈 in non-Latin alphabet 〉 , separate us. Secondly, The grounds are the same to all, the promise the same, and 'tis the common interest of all the faithful to be preserved in Jesus Christ: If any be weak, and grow not up to this full persuasion and triumph over all doubts and fears, 'tis their own fault, for this is not so peculiar to Paul: but they also, if they be not wanting to themselves, may be carried to heaven in Christ's triumphant Chariot with confidence and rejoicing, notwithstanding all impediments and difficulties in the way: All may, and if they do not, 'tis because they do not improve the common grounds.

1. Doct. This is matter of triumph to believers, to be persuaded, that nothing, be it never so great and powerful, can separate them from the love of God in Christ.

• 1. I shall inquire, What is this love of God in Christ.
• 2. That as long as God loveth us, the people of God apprehend themselves in good condition.
• 3. That from this love nothing can separate us.
• 4. We ought firmly to be persuaded of this.

1. What is this love of God in Christ? Here I take it actively for the love wherewith he loveth us: Love may be considered, First, As an attribute or a perfection in God; so 'tis said, 1 John 4.8. God is love. Which noteth his readiness, self-propension or inclination to do good. Secondly, as it relateth and passeth out to the creatures; so there is a common love, and a special love; his common love is set forth, Psal. 145.4. The Lord is good to all, and his tender mercies are over all his works. This love floweth in the channel of common Providence. But then there is a special love, which is called his love in Christ, Eph. 1.3. Who hath blessed us with spiritual blessings in heavenly places in Christ. This love may be considered as purposed or expressed; as purposed, 2 Tim. 1 9. According to his purpose and grace, which was given us in Christ Jesus before the world begun. His gracious purposes were from everlasting; he determined within himself, that we should receive these fruits of his love through Jesus Christ. 2. As expressed, and that two ways, as revealed in the Gospel, and as applied to our hearts. First, the love and free grace of God is revealed in the Gospel; there is the discovery of God's good will to sinners, and the rich preparation of Grace he hath made for those who are truly willing to receive him; therefore called the unsearchable riches of grace, Eph. 3.8. Or those many blessed advantages that belong to Christians. Secondly, as applied to our hearts: The application may be conside • ed as to the effects, or sense. First as to the effects; When the Gospel is made successful to our conversion, and his eternal love beginneth to take effect, Jer. 31.3. I have loved thee with an everlasting love, therefore in loving-kindness have I drawn thee. And again, Eph. 1.6. He hath made us accepted in the beloved, to the praise of his glorious grace. The people of God are loved from all eternity by his love of benevolence, whereby he willed good unto them, and decreed to bestow good upon them, even when they were children of wrath in the sentence of the law: But there is besides this, the love of complacency, whereby he accepteth of them, as being reconciled to him, and acquiesceth in them as his peculiar people, and will bestow all manner of grace upon them. Secondly, As to sense, or our feeling of this love. Rom. 5.5. Because the love of God is shed abroad in our hearts. When 'tis evidenced to us, that God hath thus sanctified us, and adopted us into his family, taken us for his children, Rom. 8.16. And we are encouraged to look for the eternal inheritance as our right and portion: The effects we have in our conversion, called therefore effectual calling; the sense we have by the Lord's confirming Grace, or the witness of the spirit, which God giveth as a reward to his faithful and obedient servants. Experienced, seasoned Christians usually have it in a large measure.

2. The people of God apprehend it as a very blessed and comfortable condition; for here Paul in their name speaketh, that as long as God loveth them, they are not troubled about other things. Death may separate the soul from the body, depth of poverty may separate them, not only from the preferments of the world, but the enjoyment of their own estates: Evil angels may disquiet them with temptations, worldly powers exile them from their country, and separate them from their dearest friends and acquaintance; but as long as they are not separated from the love of God in Christ, they are well apaid and contented; for the Apostles triumph is not, that he did escape the troubles, but that he was not separated from the love of God in Christ Jesus: Now this cometh, partly, from the real worth of the privilege its self; and partly, from their esteem and value of it.

1. For the real worth of the privilege its self: Surely God's love can make us more happy, than the world can make us miserable. Consider a believer as to his present, or future condition; he is a blessed man. For the present, his sins are pardoned, Psal. 32.1. Blessed is he whose transgression is forgiven, whose sin is covered. Their natures are healed, 2 Pet. 1.4. Whereby are given unto us exceeding great and precious promises, that by these we might be partakers of the divine nature, having escaped the corruption that is in the world through lust. Their ways are directed and ordered, Psal. 119.1. Blessed are the undefiled in the way, who walk in the law of the Lord. And for the future they have eternal life, 1 John 2.25. And this is the promise he hath promised us, even eternal life. Now these are blessings the world cannot deprive us of, and they are the fruits of distinguishing love: but worldly things which are subject to the will and power of our enemies, are not; Eccles. 9.1, 2. Love nor hatred cannot be known by these things: all things come alike to all▪ These have escaped the greatest misery, and are intitled to the greatest happiness mankind is capable of.

2. Their value and esteem of it, above all worldly felicities, Psal. 4.6, 7. Many say, who will show us any good? Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness into my heart, more than in the time that their corn and wine increased. Yea, above life its self, Psal. 63.3. Thy loving-kindness is better than life. They were willing to renounce all to get it; and therefore they are willing to renounce all to keep it, Phil. 3.7, 8. What things were gain to me, I counted loss for Christ; yea doubtless, and I count all things but loss. He had counted, and did count; to show that he had not repented of his choice. Man is changeable and fickle, highly conceited, for one thing today, and another tomorrow; but the Apostle saw no cause to recede from his choice, he continued still of the same opinion. We often affect novelties; are transported when we first change our profession, and repent at leisure. Now if he were to do it again, he would freely do it, supposing it to be gainful. But now to have the favor of God, and to be like him, how valuable a blessing is it? None are true Christians but those that are like-minded; that value his favor above all things: for otherwise, God is loved with the respect of an underling, and so cannot have the affection from us that is due to the chiefest good, Psal. 73.25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee.

3. That nothing can separate us from the fruition of his love. This will be best seen from the grounds,

1. The immutability of God's love to the elect. His elective love maketh not only our vocation effectual, but our justification and glorification also, Rom. 8.30. He will not cease to love us, nor cast off the care of our salvation, till he hath brought it to its final period.

2. The infinite merit of Christ. 'It is in the text, The love of God which is in Christ Jesus our Lord. His free-love is carried on to us in that way; for the fruits of his eternal love we cannot obtain but by Jesus Christ. Now his merit is an everlasting merit: he went not to Heaven, till he had obtained eternal Redemption for us, Heb. 9.12. A purchase that shall ever stand in force.

3. The unchangeable Covenant, and the promises of God which irreversibly make over this right to us, 2 Cor. 1.20. For all the promises of God are in him yea, and amen. And Heb. 6.18. That by two immutable things, in which it was impossible for God to lie, we might have strong consolation. Surely this should give us a strong consolation, that we have the word of the eternal God for it, That if we run for refuge, and stick there, nothing shall defeat our right.

4. The union of a believer with Christ, as a member of his body, and so belonging to his care and protection. For the Lord Christ is a Savior to all those to whom he is truly an head, Eph. 5.23. Christ is the head of the Church, and the Savior of the body. Therefore every living member of the mystical body is safe; nothing shall dissolve or break that blessed union that is between Christ and believers.

5. The Almighty power of God and Christ, 1 Pet. 1.5. Ye are kept by the power of God through faith to salvation. Heaven is kept for them, and they are kept for Heaven. Christ hath promised his Almighty Power for the safety of believers. As it was he, and not we, that purchased our salvation; so it is Christ and not we, that must have the keeping of the purchased benefits; and he saith, that none shall pluck them out of his hands, and out of the Fathers hands, John 10.28, 29. This is the great security of the Fold, that they are under the power of so careful, and so able a Shepherd. This Almighty power of God and Christ, doth mightily fortify us against all temptations we meet with in the way to Heaven.

6. This right accrueth to believers by virtue of their interest in Christ, 1 Cor. 3.22, 23. All things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or to come; all are yours, and you are Christ's, and Christ is God's. All things are theirs wherein they are concerned, if not in possession, yet in reduction or final use; Friends, Enemies, Ordinances, Providences, all conditions; Life, Death. If you resolve firmly to obey Christ, and adhere to him, you need not fear anything. Now upon these grounds a Christian may conclude, that nothing shall separate him from the love of God which is in Christ Jesus our Lord.

4. That we ought firmly to be persuaded of this; here I shall show you how this persuasion is bred in us.

1. By the word of the Gospel, discovering to us the whole mystery of our Redemption by Christ, with all the consequent benefits. There all God's merciful designs for the justifying, sanctifying, and glorifying the creature, are manifested to us, as matter of our faith, Acts 19.8. And persuading the things concerning the kingdom of God. The Doctrine and end of his Ministry, was to persuade men of the necessity of coming out of their lapsed estate, and the power of the Devil, and to put themselves under the government of the King, whom God hath set upon his holy hill of Zion; that he may defend them against the Devil, the World, and the Flesh, and at length bring them to everlasting happiness. Again, Acts 28.23. And he expounded, and testified the kingdom of God, persuading them concerning Jesus, &c. Assuring them of his sufficiency to save them. Now this they did, partly, by showing the danger of the contrary, 2 Cor. 5.11. Knowing therefore the terror of the Lord, we persuade men ; and partly, by showing the grace and readiness of God to own them in all troubles, Acts 13.43. Perswading them to continue in the grace of God. And if men do quarrel at this dispensation, they will not be edified by any other, be it never so extraordinary, Luke 16.31. Neither will they be persuaded, though one should rise from the dead. There is more reason to persuade, the Scriptures are true, than if a message were brought to us by a vision or apparition; which would not induce us to quit our sinful habits and customs. Now this is the means, when we receive it, and are persuaded of it.

2. By the Spirit, 1 Cor. 2.12. Now we have not received the spirit of the world, but the spirit which is of God, that we may know the things that are freely given us of God. The spirit of God is necessary, that we may believe the Doctrine of the Gospel, and cure our worldly and sensual inclinations; for who else will be brought to forsake the things which he seeth and loveth, for a God and a Glory which he never saw?

3. By faith; which is a persuasion of the truth of such things as God hath revealed, because God hath revealed them, 1 John 4.16. And we have known, and believed, the love which God hath to us. 'It is matter of faith to believe the love and care of God over his people.

4. Experience. The persuasion, with application, increaseth our confidence. His love to us in particular is known by what he hath wrought in us, and for us; and this increaseth our persuasion, and breedeth in us a holy confidence, 2 Cor. 1.10. Who hath delivered us from so great a death, and doth deliver; in whom we trust that he will yet deliver us. 2 Tim. 4.17, 18. Notwithstanding the Lord stood with me, and strengthened me, and I was delivered out of the mouth of the Lyon, and the Lord shall deliver me from every evil work. In this persuasion, confirmed, seasoned, experienced Christians do continue; who have not only a true faith in Christ, and a settled love to him, but such as maketh up an evidence in their conscience of their sincerity, and giveth an undoubted persuasion of his love to them.

1. They are such as are rooted and grounded in faith. The full comfort of Christianity is reserved for such as are described by the Apostle, Col. 1.23. If ye continue in the faith, grounded, and settled, and be not moved away from the hope of the Gospel. There is an initial faith which may wither: as the grace of the second and third ground; and there is a rooted faith, which will be supported and maintained in the good and honest heart. Therefore 'tis not sufficient once to assent to the truth of the Gospel in our understandings, or embrace the good things offered to us by our will and affections; but we must be rooted and grounded in the faith. Fluctuating opinion, without a well-grounded persuasion, will not serve the turn. Some slight desires and affections to blessedness to come, will not maintain us against the several blasts of so many temptations as we meet with; but we must get a faith that will make us indifferent to all worldly things; heighth or depth, life or death. The sound world-conquering faith, will only give us safety; and I am sure, will only give us comfort, 1 John 5.4. For whosoever is born of God, overcometh the world: and this is the victory that overcometh the world, even our faith. Such a sound belief of blessedness to come, maketh us dead to the present world.

2. Such as are rooted and grounded in love. A taste may fail, Heb. 6.3, 4. A slender insufficient touch of the love of God upon the soul, will not break the force of opposite inclinations and temptations, Eph. 3.17, 18, 19. That ye being rooted and grounded in love, may be able with all saints to comprehend, what is the breadth, and length, and depth, and height, and know the love of Christ which passeth knowledge. A sincere love doth so fasten us to Christ, that no temptation is able to shake us, or unloose us; for they are acquainted more and more with Christ's love, and admire it, are ravished by it, feel the effects of it. The breadth noteth, the great blessings we have by it, or the ample privileges of the New Covenant. The length, the duration of it, from one eternity to another. The depth of it, his profound condescension, fetching us out of Hell its self, by a painful, cursed, and ignominious death. The height, as it raised us up to the glory of Heaven, and that everlasting blessedness. Now none are said to comprehend this, but those that are rooted and grounded in love; that is, to comprehend them to their comfort and joy; to comprehend it to their conquest and victory over temptations; to comprehend it as their triumph and confidence. None but those whose hearts are filled with the love of God, and deep experience of his grace in Christ, that have not taken up some light thoughts about it, but are deeply overcome and possessed with a sense of his love, whose heart and soul is towards God; and his wondeful love in Christ, is the root and foundation of all their Religion; now these thorough-Christians, who are rooted and grounded in faith, and love, they are not so much believers in conflict, as believers in triumph; and whereas others make an hard shift to get to Heaven, with much labor both of flesh and Spirit, and many doubts and fears, they keep up a continual rejoicing in God, and find little or no trouble or disturbance in the Spiritual life. Lusts are more mortified, and Satan is discouraged, and they are assisted with a larger experience of grace, than others receive.

1. USE, Is information. 1. To show what cause they have to be ashamed that are discouraged by smaller temptations; that cannot run with the foot-men, Jer. 12.5. The smallest things separate them from the love of God in Christ, or darken the comfort of it in their souls.

2. The great privileges of a Christian. Turn him to what condition you will, raise him or cast him down, kill him or spare his life, you cannot harm him; enrich him, or beggar him, his happiness is not at your command; he is not at the disposal of any creature in the world▪ Devils or Men: crosses and contrary winds blow him to Heaven, Cant. 4.16. and here, death, life, height, depth: if God hath good to do by his life, he will preserve him; if his work is ended, he will take him away by death. All doth better his heart, or hasten his glory.

3. What an advantage those Christians have above others, that make it their business to love God, and count it their happiness to be beloved by him. Take either, first, that make it their business to love God. Love God once, and all that he doth will be acceptable to you, and all that you do will be acceptable to him: for if we love him, nothing will be grievous; not commands grievous, nor trials grievous, 1 John 5.3. Heb. 12.6. Whom the Lord loveth, he chasteneth: 'It is from a father; and all that you do is acceptable to God. The lovers mite is better taken, than the vast treasures of enforced service. If you love him, you may be sure he loveth you, John 14.21. Secondly, They count it their happiness to be beloved by him; and then under the sorest temptations, 'tis enough that God loveth them: if he will not take away his loving-kindness from them, 'tis enough, though he visit them with scourges. Other things will not satisfy them without this, but this satisfieth them in the want of all other things, Psal. 106.7.

2. USE, Is to exhort us to several duties.

1. To the great duties of Christianity, which give us an interest in this unchangeable love. I shall instance in faith and love; First, by faith, to put our souls in Christ's hands; for there alone we are safe against temptations, 2 Tim. 1.12. For I know whom I have believed, and am persuaded, that he is able to keep that which I have committed unto him ; 〈 in non-Latin alphabet 〉 . And 1 Pet. 4.19. Commit the keeping of your souls to him. So Psal. 37.3, 4. Trust in the Lord, and do good, so shalt thou dwell in the land; verily, thou shalt be fed. Delight thyself in the Lord, and he shall give thee thy hearts desire. 'It is not a devout sloth, or careless negligence, but a resolution to take his way, and adhere to it, trusting him with all events. We may do it upon the confidence of his willingness, fidelity, and sufficiency: His Office showeth his willingness; 'tis his office to save souls, which he cannot possibly neglect, Luke 19.10. The son of man came to seek and save that which was lost. His Covenant showeth his fidelity, 1 Cor. 10.13. But God is faithful, who will not suffer you to be tempted above what you are able. His nature, or his Divine Power showeth his sufficiency. He is God, Phil. 3.21. and he is with God, Heb. 7.25.

2. The next great duty is love; for love is the mutual bond between us and Christ, as Christ is the bond of union between God and us. We must not intermit our own love; the love of God keepeth us, and we are bidden to keep ourselves in the love of God, Jude 21. John 2.27, 28. Ye shall abide in him: and then presently, abide in him. And John 15.5. Abide in me, and I in you. The greatest danger of breaking, is on our part; there is no fear on Christ's part. Now we must use the means; possess the heart with the love of God in Christ. We must believe the love of God, think of it often, not by light thoughts, but let it be radicated in our hearts, and let us rouse up ourselves to love God again, who hath shown so much love to us.

2. Let us forecast all visible dangers, and not fix too peremptorily on temporal happiness. There are a world of vicissitudes in our pilgrimage, but all are ordered for good to a Christian. Let us not too peremptorily fix on life or death, heighth or depth, but beg of God to sanctify every condition, Phil. 4.12. I know how to be abased, and how to abound; to be full, and to be hungry; to abound, and to suffer need. We are subject to changes; sometimes in credit, and sometimes in disgrace; sometimes in sickness, and sometimes in health; sometimes rich, and sometimes poor; there needeth wisdom to carry ourselves in prosperity, as well as adversity.

3. Let us get our hearts confirmed against these temptations that may assault our confidence. Life, death; if God prolong life, there is occasion for service; if death cometh, that is our comfort, Rev. 14.8. Blessed are the dead that die in the Lord. Phil. 1.20. I desire to be dissolved, and to be with Christ, which is much better. Death is a passage to glory; it shall not separate us from Christ, but join us to him, Phil. 1.23. Lay up this comfort against the hour of death: 'It is a separation that causeth a nearer conjunction. Then Angels: the evil Angels are under Christ, Col. 1.16. You are never in Satan's hand, but Satan is in God's hands. Then for Principalities and Powers : no Potentates have any power but what is given them from above, John 19.11. Thou couldest have no power at all against me, were it not given thee from above. And Christ promiseth, Matth: 16.18. Upon this rock I will build my Church, and the gates of hell shall not prevail against it. Things present, and things to come. Whatsoever is present, is either good or evil; the good things are for our comfort in our pilgrimage; the evil fit us for an happier estate: but we have no assurance of things to come, Matth. 6.34. Sufficient to the day is the evil thereof. And then heighth, depth. We are acquainted with the heighth and depth of the love of God; we know a more glorious heighth, which is Heaven; and there is a dismal depth, which is Hell: God can provide an harbor for his people; turneth the Devils design quite contrary to his intention.

A TABLE of the principal Matters contained in this PART.

A
• ABsolute, property of God alone. Page 100
• Abuse of the Creature to wrong ends is bondage. Page 201
• Act single, do's not discover what men are. Page 43
• Accusers of Christians, who. Page 332
• Abstaining from some sin, and different motives, and what are those motives. Page 121
• Adams principle, was his rule also. Page 36
  • State blessed, yet terrene in Innocency. Page 89
  • Mortal, and how. Page 90
• Adam the First and Second. Page 114
• Accountable we are for all, Page 101
  • And what this all. Page Ib.
• Addictedness to worldly things, hinders our Christian hope.