Selected quad for the lemma: death_n
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A51705
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The inseparable communion of a believer with God in his love being the substance of several sermons preached on Rom. VIII 38, 39 / by ... Mr. Thomas Mallery ...
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Mallery, Thomas, fl. 1662.
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1674
(1674)
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Wing M337; ESTC R32046
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52,543
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166
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all things which have a true real being and subsistence there is life and there is death The Apostle doth not fight with his own shadow or in fighting only beat the Air he doth not propound to himself or us dangers evils enemies which have only a notional aiery empty existence but such as have a real solid being not one of them but believers may expect to encounter with at one time or other Secondly the multitude of them the Apostle reckons up but the chief Heads Leaders and Commanders of these evils enemies and dangers eight in number Death Life c. How many Armies of dangers evils enemies may march under the Conduct of every one of these Commanders are innumerable Psal 40.12 how many under death how many under life c. Thirdly the variety of them they are of divers kinds some arise from life some from death They are managed by variety of Agents and Instruments some by Angels good and bad some by Principalities and Powers They are inflicted at divers times some from the present some from the future They come from divers places some from the heighth some from the depth Fourthly the strange contrariety in them Death is opposite to life good Angels to bad the Principalities and Powers of the World opposite to one another things present opposite to things to come heighths to depths Here is Ephraim against Manassch and Manassch against Ephraim but both against Iudah here is Herod and Pilate at variance between themselves but both against Christ from these opposite interests arise dangers to the people and how contrary soever each to other yet they all one way or other endanger the salvation of Saints and most of them vigorously endeavor and design their destruction to the utmost These are the evils afflictions which may befal them who are in the love of God Little less the Apostle had declared before verse 35 36 37. should befal them upon the account of Christs love which is Tribulation Here the world is mustering up all its forces and arming it self with all the weapons of its indignation against them who are loved of Christ 1. Observe from hence all the evils the power and malice of the world can inflict may befal them that are under Christs love These here reckoned are the worst and they comprehend all the evils the world can inflict Secondly not only the worst of evils in the world may befal such but this in the highest degree not only tribulation but tribulation with distress not only distress but distreâ—s with persecution nor only persecution but persecution with famine nor only famine but famine with nakedness nor only nakedness but peril of life nor only peril of life but the destruction of the sword Not only to be troubled but to be distressed nor only distressed but persecuted nor persecuted only but famish'd nor only famish'd but stript naked nor only stript naked but in peril of life nor in peril only but killed by the sword killed all the day long This is misery to the height There are two evils which are commonly made to comprehend all the miseries in hell The pain of loss and the pain of sense Both these in their kind may befal those in this world who are under the love of God First Pain that ariseth from loss loss of all their outward comforts dearest relations and sweetest enjoyments of the world Mar. 10.28 29 what hath a man to lose more Paul Phil. 3.8 I have suffered the loss of all Secondly Pain of sense Heb. 11.35 36.37 Tortured You say these were of the Church of the Old Testament the New Testament Church hath greater Priviledges No compare Psal 44.22 with Rom. 8.36 the Apostle speaks in the same words as the Prophet as the words are the same the conditions are the same no difference between that Church and this and this in respect to afflictions We are killed all the day not one day but every day nor one part of the day but all the day though this slaughter do not befal every one in the Church every day yet it is probable no day passeth wherein more or fewer are slain in one place or other the Church suffereth every where in her Members and every day though every particular Member doth not We are counted as sheep sheep are killed to feed and to feast the ungodly world hunger and thirst as much after the blood and flesh of Saints feed and feast on it with as much delight as men do on slaughtered sheep hence that 1 Cor. 15.19 Secondly we are to demonstrate that all the evils afflictions that Saints suffet in this world either from God or from the world are upon the account of Gods love to them in Christ I All they suffer from God or his more immediate Instruments and Agents is 1. Because he hath loved them all his chastisements are from love Heb. 12.6 Rev. 3.19 Secondly as they are from love so they are for love for the further manifestation of Gods love to them and for the strengthning of their Communion with God in love Zach. 13.9 I. All they suffer from the power and malice of Satan and the world is upon the account of Gods love to them First either because God loves them there is an irreconcileable enmity between God and the world God hates the world and the world hates God and all that God loves and because God loves them Wherefore did Cain hate his brother because God shewed more love to Abel in accepting his offering wherfore did Ishmael persecute Isaac because God shewed more love to Isaac why did Esau hate Iacob because God loved Iacob and Secondly or because they love God more then the world wherefore did Pharaoh persecute Moses because he loved Christ the reproaches of Christ and the sufferings of his people above all preferments pleasures of sin in Pharaoh's Court or the rich treasures of Egypt Heb. 11 24 5 6. Thirdly or because hereby they might bring them out of love credit favour with God so much is imported Rom. 8.35 But they are never more in account with God more in Gods love then in and under the sufferings Heb. 11.38 Fourthly or because hereby they design to bring them out of love with God and Christ and the ways of God So much seems to be implied Psal 119 87. Psal 38.20 No Courtesiâ—s will oblige the ungedly except the godly will leave doing good The Grounds of this Point 1. To make all the Children conformable to his own Son and all the Brethren conformable to their elder Brother Rom 8.29 All our sufferings and afflictions are Christs Cup it is one and the same Cup Christ and his disciples drank of Mat. 20.23 And Christ saith Te shall indeed drink Now this Cup of Christ had in it not one or two only but a mixture of many bitter ingredients Secondly to conrâ—m Saints in the faith of Gods love and the love of Christ Acts 14.22 Consider here First the Apostles did
compassionate their 〈◊〉 Heb. 4.15 to present the sacrifice of himself for the errors of his people Heb. 9.7 See Eâ—â—k 24.10 he will succour their temptations and heal their backslidings he wil keep them from falling from the love of God and Communion with God and present Jude 24. Secondly not the second for Christ hath prayed John 17.15 16. Gal. 1. â— God hath promised to sanctifie them wholly and he will do it Thes 5.23 24. and Christ will do it 2 Tim. 4.18 Thirdly not the third God out-bids the Promises of the world 1 Tim. 4.8 when David in a temptation was ready to quit the ways of God by reason of the many hardships and difficulties and to fall in with the pleasures profits and prosperity of the world God kept him in close Communion Psal 73.23 24. Fourthly not the last because all these afflictions aâ—e made ordered and design'd to work up a believer unto a fitness for everlasting Communion with God in glory 2 Cor. 4.17 Heb. 12.10 Holiness sits for Communion with God 〈◊〉 The reasons of the point Reas 1. Because that God who hath taken believers into Communion with himself in love hath a Sovereignty and Authority over death and life and 〈◊〉 things that concern the state of both Deut. 32.29 Reas 2. All believers have Communion with Christ in his life and death Rom. 5.10 by which death and life and all things that befal them in life and death are sweetned and sanctified to them Thirdly Iesus Christ is to be magnified in believers whether it be by life or death Phil. 1 20. Fourthly Life and Death are reconciled to them who are reconciled to God they are ours as Christ is ours 1 Cor. 3.12.23 Fifthly Life and Death to believers are great advantages in Christ Phil. 1.21 Sixthly a Christians state in life and death is wholly consecrated to God â—om 14.7 8. 1. Use Let this caution believers concerning Life and Death both of them naturally afford many advantages to the enemies of your salvation continually against you In life walk circumâ—â—â—â—â—â— you walk among snares be thou in the sear of the Lord all the day be in the faith of the Lord all the day be faithful unto death Wonder not if you meet with strong Conflicts to the last Attempts will be made to separate you if possible from Use 2. Christians be diligent above all things like the Apostle to fortifie your faith in the love of God which is in c. Here is your comfort and security against all the troubles and temptation in life and all the fears and â—errours of death Life and death are at the Command of God for good and not for evil to his beloved ones with him is the fountain of life to him belongs the issues from death Use 3. This should teach us patience under all the afflictions or suffâ—rings that befal us in life or death Many evils sorrows temptations may sorely afflict the godly in life and death but here is the consolation none shall separate him The Apostle makes no reckoning of all other troubles when a Christian remains inviolable in his Communion with God in love ROM 8.38 39. Nor Angels nor Principalities nor Powers WE have seen the Apâ—stle as the mighty Champion of believers encountring conquering and triumphing over the first Rank or Regiment of enemies that appear in this cause viz. that either attempt or endanger a separation The second Rank or Regimeat follow Angels Principalities Powers Life and Death are but certain states and conditions wherin Saints may be endanger'd abstractly considered are unactiver hangs in themselves but Angels Principalities and Powers are living Agents that have a mighty activity in them to hurt and endanger the welfare of such an they oppos Interpreters agree not in stating the quality of these three Agents First some by Angels Principalities and Powers understand the whole Host of good Angels distinguisht by their orders degrees and dignities as Cor. 1.16 The good Angels are called Principalities and Powers Secondly by Angels Principalities and Powers some understand the whole Host of Angels good an bad those in Heaven are called Principalitie and Powers Eph. 3.10 so are those in Hell Eph. 6.12 Thirdly but I rather judge the Apostle here intends three particular and distinct Agents all the creatures in Heaven Earth and Hâ—ll for by his last expression And no other Creature it appears he intended to take in all creatures By Angels I understand the good Angell in Heaven by Principalities the Rulers Magistrates Governours of this world Tit. 3.1 Luke 12.11 by Powers the Angels of darkness Eph. 6.12 Dect The Point is That neither Angels who are the Powers and Principalitie of Heaven nor men who are the Powers and Principalities of this world nor Devils whâ— are the Powers and Principalities of Hell shall ever be able to separate I shall consider the first particular touching Angels First why the Apostle ranketh good Angels among them who attempt or endanger to separate seeing there is no cause of fear or real danger from them in such a cause Answ 1. Because I answer first the good Angels stand not by their own strength if lest to themselves and the fraiâ—ty of their own nature they might fall from their present station become Apostates and turn as bad enemies to believers as Devils are Their stability and unchangeableness is not from any natural power of inherent grace in themselves The Apostle here speaks by suprosition not as if the good Angels would really attempt to do it but if they should they could not It is like that speech Gal. 1.8 If an Angel Saints in the height of their saith and confidence of security in God have supposed such dangers as never were like to be and triumphed over them as if they had really been Psal 46.1 4. This wonderfully magnifies the security of Saints in Gods love that it is above all real or imaginary possible or â—upposed dangers Thirdly the Apostle holds forth the greatest Hyperbole of faith the Elevation of a soul wrapt up in Gods love above and beyond every creature of the highest Perfection Therefore he takes in the latitude of the whole creature that is below God himself not only men and devils but even the Angels and triumphs over them in this Cause Fourthly the Apostle here speaks as a man going into the field to meet his enemie who in the height of his resolution in the confidence of his strength and skill in his weapon bids his enemy chuse his Weapon chuse his Ground chuse his Second to his best advantage So the Apostle arm'd with Gods love enclosed in Gods bosom and confident nothing shall separate him bids his enemy in this cause chuse his Weapon Life or death Chuse his Ground Earth Hell or Heaven chuse his Second Men or Devils or the whole Host of Angels if these shall appear against him he fears not to encounter them be doubts not of victory over them By this the