THREE HEAVENLY TREATISES UPON THE EIGHT Chapter to the Romans.  
Viz.  

1 Heaven opened.  
2 The right way to eternal Glory.  
3 The Glorification of a Christian.   
Wherein the Counsel of God concerning Man's salvation is so manifested, that all men may see the Ancient of days, the judge of the world, in his general justice Court, absolving the Christian from sin and death.  
Which is the first benefit we have by our Lord jesus Christ.  
Come and see.  
Written by Mr. William Cowper, Minister of God's word.  
LONDON: Printed by Thomas Snodham for William Firebrand, and john Budge, and are to be sold at his shop at the great Southdoore of Paul's. 1609.   

TO THE MOST SAcred, Christian, truly Catholic, and mighty Prince james, King of great Britain, France, and Ireland, defender of the faith, etc.  
SIR, The Apostle S. Paul, that chosen vessel of God, 
Act. 9 15.  and his ambassador sent forth into the world to bring in the house of japheth into the tents of Sem, 
Gen. 9 27.  having in his peregrination (undertaken for preaching) from jerusalem unto Illyricum, 
Rom. 15. 19  seen the most pleasant parts of the world, and in an ecstasy transported from earth into the third heaven, seen also the pleasures of Paradise, 
2. Cor. 12.  as one who knew both, not by naked speculation but experience, gives out his judgement of both, 
Philip. 3. 8.  that the most excellent things of this world were but dung, in respect of the Lord jesus, and that whatsoever pleasure on earth, 
1. Cor. 2. 9  may delight the eye, or ear they have unto others, it shallbe no small comfort unto me, and my greatest thankfulness shallbe declared in my daily prayers unto the Lord God for your Majesty, that the name of Jacob's God may defend you from all evil, and the Lord may send you help out of his Sanctuary in all your need, 
Psal. 20. 1.  according as he hath done. O King beloved of God, 
Psal. 21. 1.  hated of none but for God's sake, keep still your heart in the love of God, and his truth, Rejoice in the strength of your God, 
Psal. 56 4.  and fear not what flesh can do unto you. Is it not the Lord, who set your Highness on the throne to be a feeder of his people Israel? 
Psal. 18. 43  Is it not the Lord who hath delivered your Majesty from the contentions of the people, and secret snares of your cursed enemies? 
Gen. 49. 23.  though the Archers grieved you, hated you, and shot at you, were not the hands of your arms strengthened by the hands of the mighty God of jacob? 
Gen. 49. 25.  Is it not the almighty, who hath blessed your Majesty with heavenly blessings from above, 
Psal. 21. 3.  with blessings of the depth that lies beneath, with blessings of the breast and womb?  
Sir, let his liberal blessings wherewith the Lord your God hath prevented you, 
Psal. 18. 50  be so many obligations binding your Highness to honour the Lord, 
Gen. 12. 1  who hath honoured you. Let his forepast manifold deliverances be as so many confirmations, that if your Majesty rest in him, 
Psal. 68 20  and not in man, he will still be a buckler unto you. Let Abaddon the King of the Locusts that Romish usurper rage, 
Revel. 9 11.  Unto the Lord belongs the issues of death. Can Balaam curse, 
Numb. 23. 8  where God hath blessed? yea, can Satan hurt the man, 
job. 1. 10.  who is hedged by the Lord? Let the Ambassadors of new Babel more shameless than Sennacherib his Rabsache, 
2. Kin. 18.  rail at good king Ezekiah ruling in jerusalem 
Esa, 37. 29.  the Lord hath yet a hook for his nostrils, and a bridle for his lips. Do not the eyes of the Lord behold the whole earth, to show himself strong with them that are strong, 
2. Chr. 16. 9  and of a perfect heart toward him? 
Esa. 8. 12.  Therefore fear not their fear, but sanctify the Lord God of hosts, let him be your fear, and he shallbe a Sanctuary unto your Majesty. 
Psal. 69. 9  Count it a part of your high glory, and no small matter of your majesties joy, that with Christ you bear this piece of his cross, 
Psal. 21. 7.  that the rebukes of them who rebuke the Lord, are fallen upon you; and trust still O King, in the Lord, and in the mercy of the most High, and so your Majesty shall never fall. Long may your Highness live and reign over us, as a faithful servant to your God, and a happy King of many blessings to your people,  
Your majesties most humble Subject and daily Orator William Cowper, Minister at Perth.   


works of God, 
Some books of holy Scripture meeter for us, than others are August de temp. ser. 49.  there is a difference, and some of them more clearly then others declares the glory of God, so it is also among his holy writs, they breathe all out one truth by a most sweet harmony, divine enim lectiones ita sibi connectuntur, tanqnam una sit lectio, quia omnes ex uno ore procedunt: yet ye shall find that in some of them the Lord cometh near unto us, as it were, with the face of a man, talking familiarly unto us; in others again he mounts high above us, as it were with the wings of an Eagle. And the Lord hath left it free, to delight ourselves most in those places of holy Scripture, wherein for our estate we have most edification, and to seek in this Apothecary shop of that sweet Samaritan the Lord jesus, pharmaca morbo nostro convenientia, such medicines as are meet for our malady.  
Among all the books of the old Testament, 
Why among the Epistles this to the Romans is first.  most frequent testimonies are brought by our blessed Saviour and his holy Apostles, out of the book of the Psalms. Jerome called it a treasury of all learning: And among all the Epistles of the Apostles, 
jerom. epist. ad Paulin.  no marvel this to the Romans have the first place, not that it was first written, but because above the rest, it containeth a most perfect compend of our Christian faith. And this middle Chapter thereof hath in it an Abridgement of all these comforts and instructions, (one excepted) which otherwise are dispersed throughout the whole Epistle, and is (so to call it) a pleasant k●ot of the garden, and Paradise of God, and therefore shall it not be unprofitable for us, by God's grace to delight ourselves for a while in it.  
As to the connexion of this Chapter with the former, 
Two parts of this Chapter, the first contains comfort against sin: The second, comfortagainst the cross.  we are to know that it is a conclusion of the foregoing treatise of justification. Wherein the Apostle summarily collects the excellent state of a Christian, justified by faith in Christ jesus, declaring it to be such, that there is no condemnation to him, that nothing, were it never so evil is able to hurt him, yea by the contrary, that all things works for the best unto him. And because there are only two evils which grieve us in this life, to wit, sin that remains in us: and affliction that follows us in the following of Christ. Against both these the Apostle furnishes the justified man, with strong consolations. Comforts against the remanents of sin, we have from the 1. verse to the 18. Comforts against our afflictions, we have from the midst of the 18. verse, to the 31.  
That this is the very purpose and order of the Apostle, 
This order of the Apostle is manifest out of his own conclusion.  is evident out of his own conclusion, set down from the 31. verse, to the end: wherein he draws all that he hath spoken in this Chapter to a short sum, containing the glorious triumph of a Christian over all his enemies. The triumph is first set down generally, verse 31. 
Rom. 8. 31.  What shall we then say to these things, if God be with us, who can be against us, etc. This general incontinent he parts in two, there is (sayeth he) but two things may hurt us, either Sin, or Affliction. As to Sin, he triumphs against it, verse 33. and 34. 
vers. 33. 34.  Who shall lay any thing to the charge of God his chosen? it is God that justifieth, who shall condemn? It is Christ, who is dead, or rather, who is risen again, who is also at the right hand of God, and maketh request for us. As to Affliction, he triumphs against it, from the 35. to the end, Who shall separate us from the love of Christ? shall tribulation, 
ver. 35.  anguish, or persecution? shall famine, nakedness, or peril? yea shall death do it? or that which is much more, shall Angels, principalities, or powers do it? No, In all these things we are more than Conquerors, through him that loved us. Thus doth the Apostle like a faithful steward in the house of God, take by the hand the weary sons and daughters of the living God, that he may lead us into the Lords winesellers, there to refresh, 
Cant. 2. 4.  and stay us with the flagons of his Wine, 
Cant. 5. 1.  to comfort us with his Apples, to strengthen us with his hid Manna, and to make us merry with that Milk and Honey which our immortal husband jesus Christ, hath provided for us, to sustain us, that we faint not through our manifold temptations that compass us in this barren wilderness.  
We come then to the first part of the Chapter, 
Subdivision of the first part.  wherein the Apostle keeps this order. First, he sets down a general proposition of comfort belonging to the justified man. Secondly, he subjoins a confirmation thereof. Thirdly, he explains his reason of confirmation, and fourthly, applies i●first by commination of them who walk after the flesh, secondly, by consolation of the godly against the remanents of the flesh, thirdly, by exhortation of both not to walk after the flesh. In the proposition again set down, Verse 1. 
Proposition.  first, he points at the comfort; Now then there is no condemnation: secondly, he sets down a limitation, restraining this comfort; To them who are in Christ: thirdly, he subjoins a clearer declaration of those persons who are in Christ, to wit, they walk not after the flesh, but after the spirit.  
Verse 1. 
Coherence of this Chapter with the former.  Now then. This is a relative to his former discourse, and is (as I have said) a Conclusion inferred upon that which goeth before. Seeing we are justified by Faith in jesus Christ, and are now no more under the Law, but under Grace; seeing we are buried with Christ by Baptism into his death, that like as he was raised from the dead by the glory of his Father, so we also should walk in newness of life, having received that spirit of Christ, whereby we fight against the Law of sin in our members, which rebelleth against the Law of our mind: seeing it is so, we may be sure that the remanent power of sin in us, shall never be able to condemn us.  
We see then that these words contain the Apostles glorying against the remanents of sin, 
The Apostles former lamentation turned into a triumph.  the sense whereof, in the end of the last Chapter made him burst out in a pitiful lamentation, and cry; O miserable man, who will deliver me from the body of this death, but now considering the certainty of his deliverance by jesus Christ, he rejoiceth and triumpheth. Wherein for our first lesson, we mark the diversity of dispositions, to which the Children of God are subject in this life, sometime so full of comfort that they can not contain themselves, but must needs break forth into glorious rejoicings: at other times so far dejected in mind, that their joy is turned into mourning; and this ariseth in them from the variable change of their sight and feeling. The Disciples on mount Tabor, 
Math. 17. 2.  seeing the bright shining glory of Christ were ravished with joy, but incontinent when the cloud overshadowes them, they become afraid. If the Lord let us feel his mercies, we are alive, but if he hide his face, 
Psal. 50. 21.  and set our sins in order before us, we are sore troubled. 
The life of a Christian is a mixed web, wrought of trouble and comfort.  As the troubles we have in this life are not without comforts; blessed be God the Father of our Lord jesus, the Father of mercies, and God of all comfort, who comforts us in all our tribulation: so our joy, saith Saint Peter, is not without heaviness, the one arising of the knowledge of that undeserved inheritance, 
2 Cor. 1. 3.  reserved for us in heaven: the other of our manifold temptations, 
1 Pet. 1. 3.  to which we are subject here upon earth; it is these vicissitudes and changes which wrought in David such different dispositions, as appeareth in him in the Book of the Psalms, and which all the godly may be experience find in themselves, 
Bernard.  Pascimur hic & patimur: for here we are so nourished with the comforts of God, that we are nurtured with his crosses. It is the Lords dispensation, and we are to reverence it, resting assured that the peace and joy which once the Lord hath given us, may be interrupted, but can never utterly be taken from us, the Lord who will not suffer the rod of the wicked for ever to lie upon the back of the righteous, 
Psal. 125. 3.  lest they put out their hand to wickedness, will f●rre less suffer his own terrors continually oppress our consciences, lest we faint and despair, though he wound us, 
Hose. 6. 2  he will bind us up again, after two days he will revine us, and we shall live in his sight; Weep may abide in the Evening, but joy shall come in the Morning. The chosen vessel of God shall not alway lament, and cry woe is me, sometime the Lord will put a song of thanksgiving in his mouth, 
Chrisost. in Mat. hom.  and make him to rejoice, thus de adversis & prosperis admir abilivirtute vitam Sanctorum contexuit Deus. The life of a Christian may be compared to a web, so marvelously mixed and woven of comfort and trouble, by the hand of God, that the long thread thereof reaching from the day of our birth to the day of our death, are all of trouble, but the waif interiected, manifold comforts, and this have we marked upon the coherence of the beginning of this Chapter, with the end of the former.  
Now in these words it is to be observed, 
Papist wrongfully collect here, that there is sin on, or damnable act in them who are in Christ.  the Apostle says not, there is no sin in them who are in Christ, but he saith, there is no condemnation to them: he hath confessed before that he did the evil which he would not, and that he saw a law in his members rebelling against the law of his mind, but now he rejoiceth in Christ, that sin in him is not able to condemn him. It is then a false exposition of these words, which is made by Caietane and Aquinas: Nihil est damnabile in illis, 
Aquinas, Caietane on this place.  qui sunt in Christo, nullus actus quo mereamur damnari, that in them who are is Christ, there is nothing worthy to be damned, no act that merits damnation: for the Apostle condemns these motions of sin, which he found in himself, as evil and repugnant to the Law of God: and if the holy Apostle was not ashamed to confess this of himself, what blind presumption is this in them, to exempt themselves, or others from such motions, as are worthy to be damned, we shall still confess our guiltiness, there remains in us of our own which the Lord might condemn, if he would enter into judgement with us, and shall so much the more praise his mercy, who hath delivered us from condemnation: and further comfort than this the Apostles words do not afford unto us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is no judgement, no sentence to be given against them who are in Chrst. Surely our righteousness in this life, consists rather in the remission of sins, then in the perfection of virtue. 
Cypriain orat. dom.  Ne quis sibi, quasi innocens placeat, cum innocens nemo sit, & se extollendo plus pereat, instruitur & docetur, peccare se quotidie, dum quotidie pro peccatis iubetur orare, that no man (saith Cyprian) should flatter himself, as though he were innocent, when as indeed no man is innocent, and so by extolling himself, should perish so much the more, he is instructed and taught that he sins, while as every day he is commanded to pray for remission of sins, but this error we shall God willing further improve hereafter.  
In the mean time for our comfort let us consider, 
Reason's why the Lord suffers sin to remain in the justified man.  that albeit the Lord, when he justified us, might have utterly destroyed the life of this sinning sin in us, yet for weighty causes hath he suffered some life thereof to abide in us for a time: 
For the exercise of our Faith.  the first is, for the exercise of our faith, Peccata quorum reatum Soluit Deus, ne post hanc vitam obsint, manner tamen voluit ad certamen fidei; these sins (saith Augustine) the guiltiness whereof God hath loosed, that they should not hurt us in the life to come, 
Aug. in joan. tract. 41.  he will have to remain for the exercise of our faith. No man is crowned, except he strive as he ought, 
2. Tim. 2. 5.  and therefore the Lord who hath prepared for us a crown, and hath put upon us his complete armour, hath also suffered some enemies to remain, against whom we may fight, for the trial of our faith, patience and perseverance, even as the Canaanites were left in the Land, that the Lord by them might prove the Israelits, whether if or not, they would keep the way of the Lord to walk into it.  
Secondly, 
For our instruction that we may know what benefit we have by Christ.  some life of sin is left in us for our instruction, that we may know the better how far we are obliged to God's mercy, and how excellent is that deliverance which we have by jesus Christ. Nulla quidem est condemnatio his qui sunt in Christo, tamen ad humiliandos nos peccatum adhuc patitu● vi●tere in nobis, & graviter nos affligere, ut sentiamus, 
Bernard.  quid gratia nobis praestet, & semper ad illius auxilium recurramus. It is true indeed (saith Bernard) that there is no condemnation to them who are in Christ, yet for our humiliation the Lord suffers sin to live in us, and oftentimes afflict us, that we may know the benefit we have by Grace, and make our recourse for help unto it continually, and indeed, except by experience we felt how powerful sin is of itself to over rule us, we could never have known that vile bondage and servitude of sin, under which we lay by nature, nor that excellent Grace of Christ, by which we have gotten deliverance. And therefore so oft as we are troubled with our inhabitant corruption, we are to consider, that if the remanents of the old man breed us such strong and restless temptations, how would it tyrannize over us, if it were living in the full vigour, & strength thereof? that so we may praise and magnify that saving Grace of the Lord jesus, which hath freed us from so intolerable a tyranny.  
Thirdly, 
For the greater glory of God, and Satan's greater confusion.  the Lord hath done this for his own greater glory, like unto those Victors in battle, who albeit they may, yet will not put all their enemies to the edge of the sword, some of them they take Captives, and reserves for a while alive against the day of triumph, to be put then to death, to their greater shame, and the greater honour of their Conquerors. 
josh. 10. 23.  When joshua had discomfited those five Kings, who made war against Gibeon, he would not slay them in the battle, but enclosed them in a cave, that the battle being ended, he might put them to death in sight of all his people: and then for their further confirmation, he caused his Captains and chief men of war, to tread upon the necks of these Kings, to assure them that after the same manner the Lord should subdue all the rest of their enemies under them. And so our Captain & mighty conqueror, the Lord jesus, hath by himself obtained unto us victory over all our enemies, these Kings which besieged Gibeon are turned to flight, these inordinate affections, which held us Captives before, are now by his power captived of us, they are closed up within us (as in a Cave) where they remain with some life, but restrained of their former liberty and power. And we rest assured, that when the battle shall be finished, our Lord jesus shall altogether spoil them of their life: 
Rom. 16. 20  The God of peace shall shortly tread Satan under our feet: then Goliath being overcome, his army of the Philistines shall fly, and no inordinate desire shall be left within us. Thus we see how the Lord permits his enemy to live, and will not (fully) torment him before the time, it is not because he wants power to subdue him, 
Ciril. catech. 8.  Set ut ●o magis confundatur, but that so much the more he may confound him. When as all the warriors of God, aswell those who are to come in the last age of the world, as those who were in the forefront of the battle, have fought against him, and overcome him, 
1 Cor. 15. 25  then shall the Lord jesus put all his enemies under his feet. Yea, even now in the very time of the conflict is Satan wonderfully confounded in this, 
How Satan is daily confounded in the godly.  that notwithstanding the Serpent keep his sting, yet there is no deadly power in it. This uncircumcised Goliath hath that same sword in his hand, by which he hath slain many one, the Lord permits him also to strike the Christian man therewith, but he sees himself it is in vain. O how doth he return ashamed and confounded, when having gotten leave to shoot out his sting, and to strike with his accustomed sword (of sin) those whom he hateth unto death, he perceives that for all he can do, there remains in them a seed of life which cannot be destroyed?  
But that the greatness of this benefit which we have by jesus Christ, 
Christians are not exempted from the condemnatory sentence of men.  may the better appear, let us see what a condemnation this is, from which we are delivered. In the Scriptures there is ascribed to man a judging, by which he absolveth or condemneth; there is also ascribed to God a judging, by which he absolveth or condemneth, As to man's condemnation, we are not exempted from it. Daniel condemned for a Rebel, joseph condemned for an Adulterer; job condemned of his friends for an Hypocrite; our Saviour condemned for an Enemy to Caesar; his Disciples condemned and judged worthy of stripes, stand as so many examples to confirm us, that we faint not when we are condemned of men: yea, with the Apostle we must learn to pass little from man's judgement, and strive in a good conscience to be approved of God, for sure the Lord will not pervert judgement, it is far from the judge of all the world to do unrighteously, he will at the last plead the cause of his Servants, and bring their righteousness to light.  
This condemnation then, 
But from the condemnatory sentence of God.  from which we are delivered, is the sentence of God the righteous judge, by which finding man guilty of sin, for sin he adjudgeth him unto eternal damnation, from this all they, who are in Christ are delivered: 
john. 5. 24.  He that believeth in him who sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life. In this condemnation the Lord proceeds at three sundry dyats against the wicked. 
Three sundry dyats the Lord keeps against the wicked in the process of their condemnation.  First, he condemneth them in the Court of Conscience. Next, in the day of their particular judgement. Thirdly, in the day of general judgement. First, (I say) the Lord holdeth a justice Court against the wicked in his own Conscience: For the Lord judgeth the righteous, 
The first is kept against them in the justice court of their own Conscience.  and him that contemneth God every day. After sin committed by him, there ariseth in his Conscience accusing thoughts, and there is a sentence within him, given out against him. The Apostle speaks it of Heretics, one sort of wicked men, and it is true in them all, 
Psal. 50. 5.  they sin, being damned of their own selves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by themselves judgement is given out against themselves: which sentence albeit every wicked man do not mark the voice of their disordered affections, sometime being so loud, that they hear not the condemnato●ie voice of their Conscience, so clearly as it is pronounced, yet do they hear as much, as makes them inexcusable, and breeds in them a certain fear and terror, which is but a forerunner of a more fearful judgement to come, which howsoever in time of their security they labour to smother, and quench by external delights, yet at the length affection shall be silenced, and Conscience shall pronounce sentence against them with so shrill a voice, that their deafest ear shall hear it. This I have marked, that we may learn not to esteem lightly the judgement of our Conscience, but that so oft as we are condemned by it, we may make our refuge to the throne of Grace to seek mercy; 
● joh. 3. 20  For if Conscience condemn us, God is greater than the Conscience, and will much more condemn us, 
Aug. hom. 50  Ascendat itaque homo tribunal mentis suae, si 〈◊〉 illud, meminerit, quod oportet eum, ante tribunal Christi exhiberi. Let therefore a man (saith Augustine) go up to the tribunal of his own mind (in time) if he fear it, let him remember that he must be presented before a greater tribunal.  
The second dyat of judgement, which the Lord keeps against the wicked, 
The second is kept against them in the hour of death  is in the hour of death, wherein the Lord doth not only repeat their former sentence of condemnation, and that in a more fearful and judicial manner, but proceeds also to execution, adjudging their bodies (until the day of last judgement) to the prison of the grave, to underlie that curse pronounced on man for his Apostasy, and condemning their spirits to be banished from the presence of God, and cast into utter darkness. Let not therefore the wicked man nourish himself in sin, with a vain conceit of the delay of judgement, wherefore wilt thou put far from thee the evil day? what, suppose the day of general judgement were not to come for many years, is not the day of thy particular judgement at hand? unto which thou shalt be drawn suddenly, and perforce in the midst of thy deceiving imaginations, thou shalt be taken away in an hour wherein thou thought not to die, more miserable than that rich glutton, who having stored his head with false conclusions, dreaming of many days to come, when he had not one, was that same day taken away to judgement. And this shall move us the more, if we do remember, that such as we are in the day of death, such shall we be found in the day of judgement. 
Aug. epist. ad Hesych.  In quo enim quemque invenerit suns novissimus dies, in hoc eum comprehendet mundi novissimus dies, quia qualis in die ifto quisque moritur, talis in die illo iudicabitur, and every man in the last day shall be judged to be such, as he is when he dieth. It would waken us all more carefully to think upon our end, that so we might prepare ourselves for this second dyat of judgement.  
But the third day of judgement shall be most fearful, 
The third dyat shall be kept against them in the day of general judgement.  when all the wicked being gathered together in one shall be condemned, in that high and supreme court of justice, which the Lord shall hold upon all that ever took life, then shall the full measure of the wrath of God be powered upon all those who are not in Christ jesus, both in soul and body, they shall be punished with everlasting perdition. This judgement shall be most equitable, for when that Ancient of days, shall sit down upon his white throne, before whose face heaven and earth shall flee away, 
Dan. 12. 6.  and when the Sea, and the Earth, hath rendered up their dead, than the books shall be opened, 
Revel. 10. 8.  according to which he shall proceed unto judgement. 
This judgement shall proceed, by the books of Law, and Conscience.  And the books are two, the book of the law, which showeth to a man what the should do; and the book of Conscience, which showeth him what he hath done; by those shall the wicked man be judged, and he shall not be able to make exception against any of them: against the book of the law, he shall be able to speak nothing, 
Psal. 19 9  for the Commandments of the Lord are pure, and righteous altogether. And as to the book of conscience, thou canst not deny it, the Lord shall not judge thee by an other man's conscience, but by thine own; that book thou hast had it alway in thine own keeping, who then could falsify it? neither is any thing written in it of things thou hast done, but that which thine own hand hath written, how then canst thou make any exception against it?  
Thus the books being opened, 
How the wicked shall be convicted by the book of the Law.  the judgement shall proceed in this manner. The Law shall plead for transgression of her precepts, requiring that the wicked may be put to death, for their most unreasonable disobedience, her commandments for number being but ten, and so not burdenable to the memory; for understanding plain, written in the heart of every man; for equity not contradictable, for the Law craveth nothing of man, but that which by the holiness of his nature received by Creation, he was able to perform, neither doth the law command any thing profitable to God, who gave it, but unto man, who received it. And for holiness every precept of the law, when God proclaimed it on mount Sinai, was assisted with a thousand of his Saints, as witnesses of the holiness thereof: all these circumstances do aggravate the weight of that judgement which the law shall give out against the transgressors thereof. 
How they shall be convicted by the book of conscience.  Then from the Law judgement shall proceed to Conscience, and Conscience shall witness against them of their transgressions against every precept of the law; wherein they shall be so clearly convinced, that their particular sins with the circumstances thereof, time, and place, though now they have cast them behind their backs, shall then be set in order before them; and so justly every manner of way shall judgement go out against them. Eliphaz spoke it falsely to job, 
job. 15. 6.  thy own mouth and not I condemns thee, but most justly shall the ruler of the world lay it upon the wicked, 
Luk. 19 22.  out of thy own mouth I judge thee, O thou evil and unfaithful servant, the voice of thine own conscience, and no other shall condemn thee.  
And as this condemnation will be most righteous, 
This judgement shall also be most terrible.  so shall it be also most fearful, not only in regard of the manner of the Lords proceeding in that last judgement, but chiefly in regard of that irrevocable sentence of damnation, 
Exod. 19 16.  which shall be executed without delay. The Law was given with Thunders and Lightnings, 
Moses trembled for fear at the giving of the Law what will the wicdoe at the execution thereof?  and a thick cloud upon the mount, with an exceeding loud sound of the Trumpet, so that all the people were afraid; yea so terrible was the sight, that Moses said I fear, and quake. The laws of mighty monarchs are executed with greater terror, than they are proclaimed; what then shall we look for, when the God of glory shall appear, to judge the world according to his law? 
Revel. 6. 14.  the Heavens shall pass away with a noise, the Elements shall melt with heat, the Earth with the works which are therein shall be burnt up, the Archangel shall blow a Trumpet, at the voice whereof the dead shall rise. If Moses the servant of the Lord, quaked to hear the first Trumpet, how shall the wicked, condemned in their own conscience tremble, and quake to hear the second? 
Reu. 6. 15.  Then shall the Kings of the Earth, and the great men, and the rich men, and the chief Captains, and the mighty men, hide themselves in the Dens, and among the rocks of the Mountains: (for what strength is there in man, who is but stubble, to stand before a consuming fire?) and or ever their doom be given out, they shall cry Mountains and Rocks fall upon us, and hide us from the presence of him that sitteth on the Throne, but when they shall hear that fearful sentence, 
Mat. 25. 41.  depart from me ye cursed into everlasting fire, prepared for the Devil and his Angels▪ O how shall the terror thereof confound their spirits, and press them down to the bottom of hell. O fearful sentence! (depart from me) what shall the creature do, when the Creator in his wrath commands it to depart, and by his power banishes it from his presence? O man wilt thou consider in time, 
Remembrance of this last judgement is a preservative against sin.  who shall receive thee when God casts thee out from his face; or who shall pity and be able to comfort thee, when God shall persecute thee with his wrath? assure thyself every creature shall refuse her comfort to thee, if a drop of cold water might be a relief unto thee thou shalt not get it. Happy therefore are they who in time resolves themselves with Peter, 
Math. 10.  Lord whether away shall we go from thee, thou hast the words of eternal life. For they who do now go a whoring from the LORD, wandering after lying vanities, shall in that day receive this for a recompense of their error, 
jud. 10. 14.  go to the Gods whom ye have served. 
Mat. 25. 41.  Your whole life was but a turning back from me, now therefore depart from me, and whether? into fire, and what fire? everlasting fire, and with whom? with the Devil and his Angels: thou hast forsaken, me, thou hast followed them, go thy way with them, a companion of their torment. O fearful sentence! quae cum it a sint bene nobiscum ageretur, 
Augustine.  si iam nunc sic nos paeniteret super malis nostris, quomodo tunc sine ullo remedio paenitebit. It were good therefore says Augustine, if now all men could so repent of their sins, as it is certain in that day they shall repent without any remedy, for then the wicked will shed tears abundantly, but they shall be fruitless.  
And if yet all this cannot waken thee to go to the Lord jesus upon the feet of faith and repentance, 
The day before the last judgement Mercy shall be offered, but none after it.  that in him thou mayest be delivered from this fearful damnation, yet remember that seeing this judgement is supreme and the last, from which will be no recalling, most foolish art thou, if in time thou do not foresee and provide, how thou mayest stand in it. Now if thy conscience condemn thee, thou may get if thou, seek absolution in Christ, but in that day if the Lord condemn thee, thou shalt never be absolved; the day before the Trumpet sound, mercy shall be preached to the penitent and believers by the Gospel, but from the time that once the sentence is given out, there shall never be more offering of mercy; the door shall be closed, though the wicked cry for mercy, and with Esau seek the blessing with many tears, yet shall they never find it.  
Of all this now it is evident, 
By Christ we have deliuer●ce from this three fold condemnation.  what an excellent benefit we have by jesus Christ, in that we are delivered from this threefold condemnation. For first being justified by faith we have peace with God in our consciences, that holy spirit of adoption testifying unto us that our sins are forgiven us: whereof arises in our heart an unspeakable and glorious joy, which joy notwithstanding cannot be full nor perfect until the former sentence of our absolution be also pronounced, in the other two judgements, that in the hour of death we hear that joyful sentence, 
Mat. 25. 21.  Come to me thou (with the Apostle) the terror of that day, but surely when the Lord shall set us on mount Zion among those thousands which follow the Lamb, and we shall see the smoke of the damned ascending continually; when we shall stand at the right hand of the Lord jesus, and shall hear that fearful sentence pronounced on the wicked, and see the speedy and terrible execution thereof, the earth opening incontinent to swallow them, then shall we perfectly know, how greatly the Lord hath magnified his mercies towards us, in delivering us from so fearful a condemnation.  
Last of all, 
How miserable are they who are not in Christ?  as this is the happy estate of them who are in Christ, that now there is no condemnation for them, so is it the contrary miserable estate of the damned, do what they will, every action of their life makes out the process of their most just condemnation, for to the unclean all things are unclean, yea, even their consciences are defiled, and their prayer is abominable and turned into sin, but thanks be to God through jesus Christ, who hath delivered us from this most unhappy condition.  
To them who are in Christ. 
Deliverance by Christ pertains not unto all men only to them who are of the household of Faith.  Albeit the former mentioned deliverance from the wrath to come, be most comfortable, yet this which is subjoined should waken every man to take heed unto himself when we hear that this deliverance is limited and restrained only to them who are in Christ. It is true that by the offence of one man the fault came on all to condemnation, but by the obedience of one all are not made righteous, only they who receive the abundance of grace, and gift of righteousness shall reign in life through one jesus Christ. As therefore we have received within ourselves by nature the sentence of death, knowing that we are borne heirs of the wrath of God by disobedience, so wisdom craves, that we never rest nor suffer our eyes to sleep, nor our eyelids to slumber, but that we should recount our former sins in the bitterness of our heart, and water our couch with tears in the night, and call upon the Lord without ceasing in the day, continually, until we find that we are translated from darkness to light, taken out of nature and planted in Christ, and that first sentence of absolution be pronounced to our conscience by the spirit of adoption, 
Mat. 9 2.  go thy way, thy sins are forgiven thee. For the Apostle useth here this limitation of the comfort to certain persons, thereby to declare, that it appertains not unto the remnant of the world. 
As none were saved without the ark, the family of Lot, & house of Rahab.  When the original world was overwhelmed with waters, none were saved but such as were in the Ark: when Sodom was burnt with fire, none were saved but those of the family of Lot: when jericho was destroyed, 
Gen. 7. 33.  none were preserved but such as were in the Family of Rahab, 
Gen. 19 16.  all these are figures shadowing unto us, that when the Lord shall come to cut down the wicked with the sword or hook of his justice, 
josh. 2.  to cast them for ever into the winepress of his wrath, salvation shall belong only to those who are of the household of faith, even that whole family whereof God in jesus Christ is the Father, which number is indeed exceeding small, if they be compared with the remnant and great multitude of the world, therefore let not their evil example deceive us, but remembering the kingdom of heaven suffers violence, 
Mat. 11. 12.  let us cast away these burdens and impediments, 
Heb. 12. 2.  specially this sin which hangeth so fast on, that we may enter in time into the ark of God, and Family of Rahab, that so we may be saved.  
We have here then first to observe a certain distinction of mankind, 
A threefold distinction of mankind.  whereof some are in Christ, these are vessels of honour reserved to mercy, others out of Christ, and these are vessels of dishonour, 
Made in God his eternal counsel.  ordained unto wrath. This distinction is first made in God his secret counsel, electing some, and lea●ing others according to the good pleasure of his will, 
Made in this life by effectual calling, of those who are chosen  and this is only known unto himself. It begins first to be manifest, when the Lord by effectual calling separates his Elect from the children of wrath and disobedience, and then it is known, but properly and truly of those only, 
Revel. 3. 12.  who are effectually called, for that now name, which  
To them that are in Christ. 
The Apostle excludes not himself from that natural misery whereunto others are subject.  The Apostle you see changes the manner of his speech: when he spoke of the power of sin remaining in our nature, he spoke of it in his own person, but when he speaks of our deliverance by jesus Christ, he speaks of it in the person of others. Thus the Apostle by an holy wisdom doth order his speech for the comfort of the children of GOD, for least that other weak christians might be discouraged by reason of their sins, he speaks of remanent sinful corruption in his own person, to declare that none, no, not the holy Apostles are exempted from it. Of deliverance again he speaks in the person of others, 
Neither excludes he others from that mercy which he himself hath received.  lest any should think that the grace of Christ were restrained only to such singular persons, as holy Apostles, & were not also extended to others. Commonly these wh● are of such a tender Conscience, makes exception of themselves, as if the comfort of other christians belonged not to them; the Apostle therefore includes within the communion of this benefit, all whosoever, Pastors, people, learned, unlearned, poor, rich, weak and strong, providing that they be in jesus Christ. Men who are truly godly, in the matter of misery chiefly contemn themselves, therefore the Apostle calls himself the chief of all sinners, 
1 Tim. 2. 15.  but they never exclude others from the same communion of mercy, 
2. Tim. 4. 8.  I know says the Apostle that there is laid up for me a crown of glory, and not only for me, but for all them who love the second appearing of the Lord jesus.  
It is far otherwise with natural men, 
Naturalists blinded with presumption do far otherwise.  blinded with presumption, they extol their own righteousness above others, & in their conceit with the proud Pharisee, condemneth every other man as a greater sinner than himself; they carry in their bag two measures, by the one they take to themselves, making much of the smallest good which is in them, by the other they give, setting that by for light, which is most excellent in another. Our Saviour properly expresses their corrupt judgement, when he compares it to the light of the eye, which can see any other thing better than it self, and can espy a moat sooner in another, than a beam in itself. After this manner hypocrites look out, curiosi ad cognoscend●m vitam alienam, 
Aug. confess. lib. 10.  d●sidiosi ad corrigendum suam, curious searchers of the life of others, careless correctors of their own. 
Basil. hexam. hom. 9  Mens peracute perspiciens alienos errores, tarda est ad proprios cognoscendos defectus, the mind that sharply looks to the faults of others, doth but slowly consider her own defects: but let us learn by the precept of our blessed Saviour, and practise of this holy Apostle, rather to look to ourselves, searching out our own sins, then neglecting ourselves to prattle vainly of the sins of other men.  
That are in Christ. 
Our union with Christ expressed by five similitudes in holy scripture.  But now to come to the matter. The spirit of God in holy Scripture expresses our union with Christ, by five sundry similitudes: first by a marriage, wherein Christ is the husband, and we the spouse. Secondly, by a body, whereof Christ is the head, and we the members. Thirdly, by a building or house, wherein Christ is the foundation or ground stone, and we the upper building upon him. Fourthly, by the similitude of engrafting, wherein Christ is compared to the Vine, and we to the branches grafted into him. Lastly, by the similitude of feeding, wherein Christ is compared to the food, and we to the body which is nourished.  
As for the similitude of Marriage, 
As Eve was to Adam, his wife his sister, and his Daughter, so are we unto Christ.  the strongest bands of conjunction that ever was between two creatures, was between Adam and Eve, for Eve was his Wife, his Sister, and his Daughter: his Wife being joined with him in marriage by God, she became one flesh with him: she was his Sister, made immediately by the hand of that same Father who made Adam, and that without Adam's help: she was also his Daughter, for of him she was made, bone of his bone, and flesh of his flesh. All these ways are we allied unto jesus Christ; we are his spouse in respect of that mutual contract and covenant which is between us, he hath married us to himself in righteousness, judgement, mercy, and compassion. We are his Sons and Daughters in respect of regeneration, which is our new creation: we are also his brethren and sisters in respect of the spirit of adoption, by whom we acknowledge God the father of our Lord jesus Christ to be our father also in him, and his son jesus to be our elder brother.  
Yet is our alliance with Christ so near, 
Yet this expresseth not our alliance with Christ, & therefore other similitudes are used.  that all these whereof we have spoken can not express it, and therefore ye shall find, that there is not a way, by which in nature two things are made one, but from it the spirit of God borrows similitudes to declare how Christ and we are one in him, as the branch in the tree; we are of him, as Eve was of Adam, we are of him, as the house is built on the foundation, we are one with him, and that many manner of ways, one with him, as brother with brother, as husband and wife, as the body, and the head; as meat and that which is nourished, what marvel the● considering all these, that the Apostle with boldness breaks out in this glorious triumph, there is no condemnation to them; who are in Christ, seeing we are in him, as branches in the tree, it is not possible that we can wither or decay for want of the sap of Grace, so long as he doth retain it, and that shall be for ever: seeing we are built on him like an house upon a sure foundation, what storm can overblow us, let the wind rise, and the rain fall, we shall not be overthrown, because we are the building of God standing upon a sure foundation, seeing we are his spouse, who can have action against us, our debts fall to be paid by our husband, he liveth to make answer for us: seeing we are his conquered inheritance, who will take us out of his hand, 
joh. 10. 28.  My sheep can no man take out of my hand (saith our blessed Saviour.) Most happy then, and sure is the estate of all those, who are in Christ jesus.  
But leaving other similitudes, 
In the similitude of engrafting four things considered.  let us consider that this phrase to be in Christ, is borrowed from planting or engrafting. Our Saviour uses this same similitude, john. 15. And in it we have these things to consider. First, who is the stock, or root: secondly, who are the grafts or branches engrafted: thirdly, what is the manner of the engrafting: fourthly, some comfors and instructions arising hereof.  
The root or stock whereinto this engrafting is made, 
The stock or root.  is jesus Christ, called by himself the true Vine: by the Apostles, the true Olive: by the Prophets, the root of jesse, and the righteous branch, 
john. 15. 1.  this root that great husbandman the eternal God prepared to be as a stock of life, 
Rom. 11. 17  wherein he ingrafts all of Adam's lost posterity, 
Isaiah. 11. 1.  whom he hath concluded to save, to the praise of the glory of his mercy. After that in the fullness of time God hath sent him into the world, clad with our nature, and he hath done the work for which he came, the Lord laid him in the grave, and as it were set him in the grave, but at once like a lively root he sprang up, and rested not till his branches spread to the uttermost ends of the earth, and till his top mounted up unto heaven, for there now he sits and reigns in life, who before was humbled to death.  
The branches or grafts engrafted in him are of two sorts: 
The branches whereof some are only externally engrafted these may be cut off.  first, all the members of the Church visible, who by external Baptism are entered to a profession of Christ, baptized with water, but not with the holy Ghost, this kind of engrafting will suffer a cutting off, if thou continue not in his bountifulness, thou shalt also be cut off. For they have not the sap of grace ministered to them from the stock of life, 
Rom. 11. 22  but are as dead trees, 
2 Tim. 3. 5.  having leaves without fruit, they have a show of Godliness, but have denied the power thereof, these are no better than Esau, who lay in the same womb with jacob, borne and brought up in the same Family of Isaac, which was the Church of God, marked also with the same sacrament of Circumcision, 
Aug. de bap. cont. Donatist lib. 10. ca 10  Na● sicut ille ex legittima matre natus gratiam superb sprevit, & reprobatus est, it a qui in vera Ecclesia baptizantur, & gratiam Dei non amplectuntur, cum Esavo reijciuntur. For as he being borne of a lawful Mother, proudly despised Grace, and was cast off, so they who are baptized in the true Church of God, and embrace not the grace of God, shall be rejected with Esau, neither shall it avail them, that by an external kind of engrafting, they have been adjoined to the fellowship of the visible Church.  
The other sort, 
Others internally engrafted, and to these belongs this comfort.  are they who beside the outward engrafting whereof we have spoken, are also inwardly grafted by the holy Ghost in jesus Christ, in such sort that Christ is in them, and they in Christ, and can say with the Apostle, Now I live, yet not I any more, but Christ jesus liveth in me; these have in them that same mind which was in jesus, 
Gal. 2. 20.  the only sure argument of our spiritual union with him, for if any man have not the spirit of Christ, the same is not his, and they who are quickened and ruled by this spirit, are assuredly his.  
As for the manner of the engrafting, 
The manner of the engrafting, it is made by the word and spirit.  it is spiritual, wrought by the holy Ghost, who creating faith in our heart by hearing of the Gospel, makes us to go out of ourselves, & tranfire in Christum, & so to rely upon him, that by his light we are illuminated, by his spirit we are quickened, by the continual furniture of his grace we persevere, and increase in spiritual strength; in a word, so we live that in ourselves we die. Every lamp of the golden candlestick hath his own pipe, through which these two olives, that stand with the ruler of the whole world empty themselves into the gold, that is every member of the Church of Christ, receives grace from that fullness of Grace which is in him, through the secret conduits of the spirit, whereby he causeth us to grow, and preserveth our souls in life.  
Though he be in heaven and we on earth, 
Distance of place stays not our union with him.  no distance of place can stay this union, for seeing the members of the body howsoever scattered through sundry parts of the world, so far that many of them have never seen others in the face, are notwithstanding knit together by the band of one spirit, into one holy communion, why should it be denied, but that the head and members of this mystical body, are also one by the same Spirit? suppose the head be in heaven, and the members on earth, or what need is there to enforce for effecting of this union, such a corporal presence of Christ in the Sacrament, as cannot stand with the truth of God's word?  
Now the comforts that ariseth unto us of our communion with Christ are exceeding great, 
Comforts arising of this our union with Christ.  for first we have with him a communion of natures, he hath taken upon him ours, and hath communicated his nature unto us. Of the first (after a sort) all mankind may glory, 
Communion of Natures.  forasmuch as Christ took not on the nature of Angels, but the nature of man, yet if there be no more, the comfort is small, yea the condemnation of man is the greater that the Lord jesus came unto man, in man's nature, and man would not receive him. But as for the godly, let them rejoice in this, that the Lord jesus hath not only assumed our nature, but also made us partakers of the divine nature, 
2 Pet. 1. 4.  before he assumed our nature, he sanctified it, and now having by his own spirit joined us to himself, we may be out of doubt he shall not cease till he hath fully sanctified us.  
It is a notable comfort that the work of our perfect sanctification is not left unto us to do, 
A notable comfort, the Lord who sanctified our nature that he might assume it, will also sanctify us seeing he hath united us to himself.  the Lord jesus hath taken it into his own hand to perform it, what then shall hinder it, I am persuaded that he who hath begun this good work in you, will perform it against the day of jesus Christ. He who at his pleasure turned water into Wine; he who made the bitter waters to become sweet; he who makes the wilderness a fruitful land, and the barren woman to become the mother of many children; 
Phil. 1. 6.  in a word, he who calls things which are not, and causeth them to be, is he not able to make sinners become Saints? or shall he not perfect that work of the new creation which he hath begun in us? As for man he may bege● children but cannot renew their nature; he may marry a Wife, but cannot change her conditions, 
Ber. serm. de mutatione aquae in vinum.  no more than Moses, qui Aethiopissam duxit sed non potuit aethiopissae mutare colorem: who married an Aethiopian woman, but could not change her colour. But the Lord jesus hath so loved his Church, that he shall make head, and remanent members, evidently shows that this spiritual life is but weak in us.  
Last of all, 
By our union with Christ we are made sure of perseverance  by our engrafting in Christ, we have this comfort, that we are sure of the benefit of perseverance, and that because (as the Apostle saith) we bear not the root the root bears us, our salvation depends not upon us (for that were an unsure foundation) it depends upon him, because we are in him, we grow and increase, yea, the older we be in Christ, the more we fasten our root and flourish, for they who are planted in the Courts of the Lord flourish in their old age and bring forth fruit: 
Psal. 146.  and whereas other branches may be pulled away from their stock, either by violence of wind, or force of the hands of men, or at least consumed by length of time, it shall not be so with them, who are in Christ, 
Esa. 40. 24.  they keep not him, but are kept by him, because I am not changed, therefore ye are not consumed, O ye sons of jacob, but as to those who are not planted in jesus, be who they will, they shall be pulled up, they shall not continue in honour. 
Psal. 49. 14.  The Princes of the earth, their breath shall decay, they shall return to their earth, and their thoughts shall perish, the judges thereof shall be made as vanity, as though they were not planted, nor sown, or as if their stock took no root in the earth. The Lord shall blow upon them, and they shall wither, the whirlwind shall take them away like stubble. O silly glory of worldlings, which dieth to them oftentimes before themselves, at least with them, their beauty consumes when they go from the house to the grave, & their pomp doth not descend after them. Only happy & sure is the state of that man who is in Christ: neither life nor death, things present nor things to come shall separate him from the love of God.  
Now the lessons of instruction are chiefly two: 
The who are planted in Christ should be humble, the root bears then not they the root.  first is a lesson of humility; seeing it is so that in Christ we have life let us be humble in ourselves, forasmuch as that which we have, we have of another, so taught the ancient father's agreeable to holy scripture, eleven hundred years before us, which I mark the rather to point out the agreement in one truth between us and the Fathers of the primitive Church. Ita sunt in vite palmites: 
Consil. ●.  ut illi nihil conferant, sed inde accipiant, 
Arausicanun ex Carranza  unde vivant, sic quip vitis est in palmitibus, ut vitale subministret illis, non sumat ab iis, ac per hoc & manentem in se habere Christum, & manner in Christo, discipulis prodest, non Christo: the branches are so in the vine that they give nothing unto it, but receives from it that sap of grace whereby they live, but the vine is so in the branches, that it ministers life unto them, and receives nothing from them, that therefore Christ abideth in us, and we in him, is profitable to us, who are his Disciples, but not unto himself. Thus they learned from our Saviour, who in his speech to his Disciples denies that man is able to do any good thing without him, as the branch can bear no fruit except it abide in the root, no more can ye, except ye abide in me, for without me ye are able to do nothing. And that which is subjoined doth yet more humble us, 
Ibidem.  praeciso palmite potest de vivae radice alius pullulare, qui autem praecisus est non potest sine radice vivere, though a branch be cut off from the root, another may spring out, but the branch which is cut off cannot live, without the root it withereth, and is meet for nothing but the fire: he that falleth away from Christ shall perish like a withered branch, but the Lord jesus shall not want another who shall grow up in him; 
Rom. 11. 16  we stand by faith, let us not be high minded but fear.  
The second is a lesson of thankfulness, 
They who are planted in Christ bears fruit so soon as they are planted.  we who profess that we are in Christ should be fruitful in good works, herein (saith●our Saviour) is my Father glorified, that ye bear much fruit. There is such a lively power in this stock of life, that they who are planted in him flourish incontinent. Proof hereof we have in Lydia, and in the Thief crucified with Christ, and converted by him. Aaron's rod was no sooner changed from a withered stick into a flourishing tree, then is he from a barren malefactor into a fruitful professor; for see what a fruit he bears in an instant, he confesseth his own sins, he rebuketh the sins of his companion, he giveth a good testimony unto Christ, and earnestly prays that Christ would remember him, concupiscence proceeds from sin & tendeth unto sin, but is not sin, which he labours to express by this similitude▪ he that hears (saith he) another man speaking filthy language, & consents not unto it, but rather is angry at it, and reproves it, sinneth not, but merits a greater reward: even so, when our concupiscence send● out any sinful motion, if we consent not unto it, we sin not. And the Fathers of that counsel of Trent, which have as many curses as Canons, have decreed in this manner, 
Conc. trident  this concupiscence which sometime the Apostle calleth sin, the holy Synod declares that the Catholic Church did never understand it to be called sin, because it is truly and properly sin in the regeverate, but because it cometh of sin, and inclineth to sin.  
Now because this is a mother error which brings forth and strengthens many other errors, 
Their error disproved.  we will shortly disprove it by Scripture, reason and antiquity. In the end of the last Chapter the Apostle condemneth the motions of concupiscence for sin, 
By Scripture.  even when consent is not given unto them, for he protests of himself that he resisted these motions of sin, but was oftentimes sore against his will captived by them, he condemns them as evil, albeit he gave no consent unto them; for the Law (as I have said) doth not only condemn sin in the branch, but also in the root, there shall not be in thee an evil thought against the Lord thy God.  
And this is also confirmed by reason. Consent in it own nature is a thing indifferent, 
By Reason.  if that whereunto I consent be good, my consent is good, but if it be evil my consent is evil: if the first motion of sin be not an evil thing in itself (as they say) than it is not an evil thing to consent unto it: for that which is not evil in itself, by my consenting cannot become evil. It is not then the consent following, that makes the preceding motion to be evil, but it is the preceding evil motion, that makes the subsequent consent evil. 
Costers similitude makes against himself.  Now as for Coster his similitude, it makes plainly against himself, for it is true indeed, that he who heareth evil spoken and reproves it, is worthy of praise, but it is also true, that he who spoke the evil hath sinned, even so, albeit we do well when we consent not to the motions of concupiscence in us, yet concupiscence is not the less to be condemned, because it hath sent out in the ear of our soul, that voice of a filthy desire, which is not agreeable to Gods most holy Law.  
And of this same judgement with us are also the ancient Fathers. 
By ancient Fathers.  Cum concupisco, quamuis concupiscentis assensum non praebeam, 
Aug. ser. 5.  fit tamen in me quod nolo, & quod etiam non vult Lex. When I lust (saith Augustine) albeit I consent not to my lust, yet that is done in me, which I will not, and which also the law will not. 
Aug. ser. de Temp. 45.  And again, desiderium tuum tali debet esse ad Deum, ut omnino non sit ipsa concupiscentia cui resistere oporteat, resistis enim, & non consentiendo vincis sed melius est hostem non habere▪ quam vincere: thy desire should in such sort be upon God, that there should not be in thee at all, so much as a concupiscence which hath need of resistance, for thou resists, and by not consenting thou overcomest, but it were better not to have an enemy then to overcome him: with him agrees also Bernard, 
Bernard.  Genus illud peccati quod toties nos conturbat, reprimi quidem potest, & debet per gratiam Dei (concupiscentias loquor & prava desideria) ut non regnet in nobis, nec demus membra nostra arma iniquitatis peccato, & sic nulla est damnatio his, qui sunt in Christo, sed non eijcitur ni●i in morte. That kind of sin (saith he) which so oft troubles us, (Concupiscence and evil desires I mean) may and should be repressed by the grace of God, so that it reign not in us, and that we give not our members weapons of unrighteousness to sin, and this way there is no damnation to them who are in Christ, yet is it not cast out but in death. Thus doth Bernard clearly agree with us in the exposition of this place. Of all which is evident, that the motions of concupiscence are evil and sinful, even when they are repressed, and no consent given unto them.  
But now leaving further improbation of this error, we toler abilius enim lingua quam vita ment●tur, 
Aug. contra Pelag. lib. 3. cap. 21.  the lie (saith Augustine) which is made by the tongue, is more tolerable than that which is made by the life: where the tongue professes Christ, and the heart is given to impiety, this is not professio, sed abnegatio Christi, a profession, but a denying of Christ.  
It is a great sin to bear false witness against our neighbour, 
Only apostate Angels & men bear false witness against God.  but a greater sin to bear false witness against the Lord. Every creature in their kind gives a true testimony unto God, the heavens declare his glory, the earth, and all that therein is sets forth his goodness, yea the little Emmet proclaims his providence: he must be a provident father, that hath put so great providence in so small a creature; only apostate Angels, and men are false witnesses against the Lord. Satan hath wiles continually against his mercy, as when he says to the penitent and believing man, God will not forgive him, wiles against his justice, when he bears the wicked in hand that God will not punish him, wiles against his providence, when he would persuade the afflicted that God cannot deliver them. And as for the Apostate man, he is also a false witness against God, he calleth himself the child of God, and behold he carrieth the image of Satan, as if the Lord begat children to another image and not to his own. 
An evil life of aprofessor says in effect, there is no virtue in Christ.  Certainly the sinful life of one professing Christ, is a public testimony, falsely proclaiming to the world (as I have said) that there is no virtue in Christ, and that he is such a Saviour as can neither sanctify nor save from sin such as are his; a fearful blasphemy.  
All Christians are not honoured with the second martyrdom, 
A godly life is the first martyrdom, without suffering for Christ which is the second, martyrdom is not acceptable to him.  that is, to be Christ's witnesses, by suffering of death for his truth's sake; yet all are bound by a godly life to be witnesses of his saving and renewing power, showing forth his marvelous virtue, who hath translated us from darkness into his light. Tota vita martyrium esse debet, hoc est testimonium deo reddere, etc. the whole life of a Christian should be a martyrdom, 
Cyp. de duplici martirio.  that is, a continual witnessing of the truth of God: and this is so necessary that without it the second martyrdom, that is, the testimony which thou bearest to the truth of God by shedding of thy blood is worth nothing; it avails not to give thy body to be burnt in the fire, unless that first thou mortify thy earthly members, 
Col 3. 5.  and by reasonable service offer up thy body a lively and an acceptable sacrifice to God. 
Rom. 12. 1.  And hereunto also tendeth that which be subjoins. Efficacius est vitae quam linguae testimonium habent etiam opera suam linguam, etc. The testimony of the life is more effectual than the testimony of the tongue, works have also their own language, yea and their own eloquence, though the tongue be silent: therefore our blessed Saviour in the Gospel sayeth, the works which the Father hath given me to do, 
joh. 5. 36.  the same works that I do bear witness of me. Like as (Cyprian sayeth) good works professes that there is a God, so evil works say in their own kind that there is no God, nor knowledge of the most high. Thus it is a most fearful sin for them to walk after the flesh, who professes that they are in jesus Christ.  
For no sin can be committed of them without horrible sacrilege, 
Sins of men professing Christ are not committed without sacrilege.  every work of the flesh, though done by a Pagan is a transgression of God's law, which shall be punished unto death: but the same committed by Christians are not only sins, but sacrilegious sins, and that of the highest degree: 
Dan. 5. 1.  then came the sins of Belshazar to the height, when to all his former sins he joined the abuse of those vessels which were holy: to have drunk intemperately for the honour of his Idol in any vessel, was a fearful sin, but to do it in the vessels dedicated to the honour of the true God was a double sin: 
More fearful than Belshazars.  Yet is this sacrilege small, if it shall be compared with thine, who professing Christ lives profanely, he abused dead vessels of gold & silver but thou erects a temple for the living God, in a temple for Idols, thou defilest the sanctuary of God with all uncleanness, those vessels which by Baptism O what need have we therefore in all the actions of our life to walk circumspectly? 
Seeing there are in us two parties, let us help that which we would have to prevail.  we have need of eyes within, and without us, that we may discern the inward desires of the Spirit, from these of the Flesh; and may look rightly on those outward objects which may cherish the one, and suppress the other. In a battle between two, every man assists that party, which he would fain have to be victorious, 
Ba●il serm. 2. de jeiunio.  for the help of the one, (saith Ba●il) is the overthrow of the other, so is it in this combat between the Flesh and the Spirit, the Flesh being strengthened by outward allurements and carnal exercises, quencheth the Spirit, and bringeth it in subjection, but the more the body be subdued by moderate discipline, the stronger waxes the man of God. Happy were we if our care were continual to strengthen the one by all spiritual exercises, that we might daily weaken the other.  
For the greatest perfection whereunto we can attain in this life, 
Our best estate in this life is fight.  is to fight against these lusts of the Flesh, which fight against our souls. Our life saith job in the earth is a warfare. Bellum est, non triumphus, it is a battle, not a triumph (saith Augustine:) though after many particular victories the Lord put that voice of triumph many times in our mouths, 
August. de temp. ser. 45.  thanks be to God, who alway makes us to triumph in Christ jesus, 
2 Cor. 2. 14.  yet let us remember, that incontinent we must fight again; so long as we are in this mortal body wherein the Flesh lusts against the Spirit, we cannot be free from carnal and evil desires, if thou dissemble not, thou shall alway find within thyself some thing which hath need to be resisted, for our sinful superfluities (saith Bernard,) 
Bernard.  are such, putata repullulant, effugata redeunt, & reaccenduntur extincta, that being cut off they spring out again, chased away they return again, being quenched they are kindled again. Velis, nolis, intra fines tuos habitabit jebusaeus, will thou, nill thou, the jebusit shall dwell within thy borders, Subi●gare potest, exterminare non potest, he may be subdued, but cannot be rooted out.  
And this again do we mark for the comfort of weak consciences, 
Christ's members militant & triumphant are not to be tried by one rule.  it is Satan's subtlety, whereby commonly he disquiets many, that because carnal corruption is in them, he would therefore bear them in hand that they are none of Christ's. In this he plays the deceiver, he tries us by the wrong rule, when he tries us by the rule of perfect sanctification, this is the square which ought to be laid to Christ's members triumphant in heaven, and not to those who are militant here upon earth: Sin remaining in me will not prove that therefore I am not in Christ, (otherwise Christ should have no members upon earth) but grace working that new disposition which nature could never effect, proves undoubtedly that we are in Christ jesus.  
Let this therefore be our comfort, 
There is fleshly corruption in the Christian militant, but he follows it not.  that albeit there be in us a fleshly corruption, yet thanks be to God we walk not after it, that is, we follow not willingly the direction and commandment thereof. It is true, and alas we find it by experience, the regenerate man may be led captive (for a time) to the law of sin, he may be pulled perforce out of the way of God's commandments, wherein he delights to walk, and compelled to do those things which he would not, yet even at that same time he disclaims the government of the flesh, mourning and lamenting within himself that he should be drawn from the obedience of his own Lord and governor, the spirit of jesus.  
And indeed it is worthy to be marked that what ever service the regenerate man gives unto sin, 
Any service the Christian gives to sin, is thrown out by oppression, like that which Israel gave to Pharaoh.  it is like the service that Israel gave to Pharaoh in Egypt, thrown out by oppression, and therefore compelled them to sigh and cry unto God: but the service which the regenerate man gives to the Lord is voluntary, done as unto his most lawful superior, with gladness, joy and contentment of mind. Happy is that man who can make this reply to his spiritual adversary, when he is challenged of his sins. It is true (O enemy) that I have done many things by thy enticement, yet herein I rejoice, that whatsoever service I God as David did. O happy ●ourney, wherein Christ is both the end, 
Ber. in parvis Sermonibus Serm. 23.  the way and the guide. Eamus post Christum, quia veritas, per Christum, quia via, ad Christum, quia vita, Let us walk after Christ, because he is the truth, let us walk in Christ, because he is the way, let us walk toward Christ, because he is the life. If ye look to the companies of men in the world, ye shall see some in stead of following Christ, flying from him, Qui enim male facit, odit lucem, for he who doth evil hateth the light: Others where they should follow him, run before him, not waiting upon his light & direction in matters of his worship, follows their own spirit, doing that which is good in their own eyes, they run with zeal, but not in the right way.  
And we have so much the more to take heed unto the way, 
For he that walketh after the flesh, shall at length encounter with death.  because every man's course declareth what kind of man he is, whether carnal or spiritual, and what will be his end, he that soweth to the flesh, of the flesh will reap corruption, but he that soweth to the Spirit, shall of the Spirit reap life everlasting. I am persuaded there is no man among us, who will not say he would be at the best end, which is eternal life, but here is the wonderful folly of men, the proposed end of their pilgrimage whereat they would be is heaven, but the way wherein they walk, is the way that leadeth close into hell. Who will not esteem him a fool, who in word saith his journey is toward the South, and yet for no man's warning will refrain his feet from walking toward the North: but more foolish is he, who professing himself a pilgrim travailing towards heavenly jerusalem, keeps notwithstanding a contrary course, having his back upon heaven, and his face towards hell, walking not after the Spirit but after the Flesh. O pitiful blindness and folly, how many witnesses of God have forewarned thee, in thy life, all crying to thee with a loud voice, this way wherein thou walkest (O sinful man) is the way of death: he who lives after the Flesh, shall die assuredly, yet wilt thou not return, nor change the course of thy life, to walk after the living God, that thy mayest be saved.  
And having once found the right way which may lead us unto God, 
Three profitable helps of a godly Life.  let us strengthen ourselves to walk in it, by those three most notable helps of a godly life, delivered to us by David in three verses of 119 Psal. vers. 57 
Psal. 119.  O Lord I have determined to keep thy word. 58. I have made my supplication in thy presence with my whole heart. 59 I have considered my ways and turned my feet unto thy testimonies. 
Determination.  Determination is the first, 
Supplication.  it is a good thing by settled resolution to conclude with thyself, that thou wilt live godly. Supplication is the second, except by continual prayer our determination be confirmed and strengthened by gr●ce from God, our conclusions which we take to day, shall vanish to morrow. 
Consideration.  Consideration is the third, and it is profitable to reduce us again into the way of God, so often as of weakness we wander from it, contrary to our first determination. These are the three helps to keep our heart in the way of God, so necessary that if without them we do any work, it is not possible but we shall be snared. And therefore as in a ship which is ready to sail, so soon as the sails are hoist up, presently some skilful Mariner starteth to the rudder: so every morning, wherein we rise from our rest, and make ourselves ready to go forward in our pilgrimage, let us first of all take heed unto the heart, for it is the rudder of the whole body; let us knit it unto God by this threefold cord, whereof I have spoken: so shall our ways be ordered aright, and we shall make a happy progress every day in that way which leads to eternal life. By determination we begin to keep a good course. By supplication we continue in it. By consideration we see whether we be right or wrong: if we be out of the way consideration warns us to return again into it. Happy is that man in whose life one of these three is always an actor.  
And fourthly, 
Our life should be a daily progress in godliness.  by this metaphor of walking, that in our Christian conversation, there should be a continual progress in godliness. For as in walking (saith Basil) the steps other thing, but the life of Christ, like that Revel. 11. 11. Again, the law of the spirit of life in Christ, is no other thing but that forcible working lively power which is in Christ: for it is customable to the holy Apostle to use the word law to express any thing, wherein there is a commanding or working power; so he hath ascribed a law to sin, a law to his members, a law to death, and now very properly he oppones unto them a law of the spirit of life in Christ, which is more lively and powerful to save, to free, and to quicken, than any law that hath contrary power, can be able to destroy, captive, or slay them who are in Christ.  
Thus the words being expounded, 
Our adversaries Satan, sin & death, are strong, but our Saviour is stronger.  the first lesson will arise out of the Apostles manner of speech▪ who ascribing to sin and death a law, which may condemn and destroy, ascribes to Christ a more powerful law, to justify and preserve. Most sure then is our estate who are in jesus Christ, for there is a power in our Lord, which shall bring every contrary power of man and Angel in subiecton to him, that tyrant sin hath indeed oppressed and overruled many a one, but our Lord jesus the valiant conqueror hath a mighty power able to disannul the law of sin: and Satan is that strong one who by nature possesses the heart of man, as his own house, but jesus is that stronger one, who will dispossess him and cast him out of the hearts of all such as are his: The God of peace shall shortly tread Satan under our feet, 
Rom. 16. 20  and therefore suppose we be weak in ourselves, yet we will rejoice in the strength of the Lord jesus.  
Secondly, 
In what a vile bondage we lived by nature  we learn here that without Christ we lived in a vile servitude and bondage, of all servants those are in worst case who are sold, and of those who are sold, they are worst who must do service in prison, and of them who are in prison, most lamentable is their estate who are chained and bound in prison, yet such servants were we by nature before Christ made us free, we were not only the servants of sin, and sold under sin, as witnesseth the Apostle, but more also we were, as saith Esay, captived and bound with chains in prison, the jailor whereof is infidelity, for we were all shut up under unbelief, a jailor so strait and tyrannous, as permitted us not so long as we were in his keeping, so much as ●o lift up our head or look up to heaven for deliverance from him from whom only comes our help. Our oppressers in this bondage, are Satan and Sin, and sins of so many sorts, as do miserably distract the soul. Pride one while usurping dominion over us; Avarice another while vendicating a seat to herself with power to command us; Concupiscence most commonly challenging us to do her service, as our sovereign. Sic certant in me de me ipso cui●s potissimum esse videar, 
Ber. hom. 4.  thus do they strive within me (saith Bernard) about me to which of their dominion I should appertain. That which he confessed of himself all the Godly may feel in their own experience, innumerable are those tyrants that strive among themselves, but all of them strive against us to have domination over us, but indeed these are uncouth Lords, and such as can claim no title nor right unto us, we are the workmanship of God, the redeemed of the Lord, and are bound to do service to none but to him alone. O Lord therefore come down and possess thine own kingdom, erect a throne to thyself in our hearts, that thou by thy Spirit may reign in us as our King, and make us free from these tyrants that would oppress us.  
But that we may the better perceive how abominable this servitude is, 
Three things to be considered in this bondage.  let us out of the Apostles words mark these three things: first, how this dominion is tyrannical: Secondly, how the Commandments of these tyrants are all wicked: and thirdly, are all deadly; these three he toucheth shortly, when he saith that Christ hath freed us from the law of sin and death. 
How a Law is ascribed unto sin.  First then he ascribeth unto sin a Law, not as if sin proceeded by a Law, (properly so called) or that there were any lawfulness in sin, but only to point out the tyranny thereof: for as Rulers ordained by the image of God, invested in this dignity to be Lord, and ruler over the creatures. 
Basil hexam. hom. 10.  Animal es O homo principatu decoratum, ut quid servis affectionibus, quamobrem tuam ipsius dignitatem abijcis, teque ipsum servum peccati constituis, quare tcipsumfacis captiwm diaboli, Princeps creaturarum constitutus es, & dignitatem naturae tuae proijc●s. O man thou art a creature adorned with princely power (by thy first creation) why then servest thou affections, why dost thou cast away thine own dignity, and makes thyself a captive of Satan? thou wast placed Lord of the creatures, thou wast appointed to rule over the fish of the Sea, and every beast of the field, what shame is it then that thou shouldest be overruled with those beasts which are within thee?  
Secondly, 
What we hope to be after this life.  consider what thou hopest to be after this life, dost thou not hope to reign as a King in the heavens, and wilt thou now live as a slave to Satan upon earth? Is any man crowned except he strive as he ought? or doth he receive the price, who runs not the race, or ca● he obtain the victory, who never wrestled? why then fightest thou not? why runnest thou not? why beginnest thou not to reign in earth as a king over thy lusts, seeing thou hopest to reign as a king in heaven in glory? Do not deceive thyself, that crown is for conquerors not for captives. Non sperare potest regnum coelorum, 
Ber. de persecutione sustinenda. cap. 11▪ 1 john. 3. 2.  cui supra propria membra regnare non donatur: he cannot look for that heavenly kingdom, to whom it is not given to reign over his own earthly members. We know that when jesus shall appear we shall be like him, for we shall see him as he is, and he that hath this hope in himself, purgeth himself even as he is pure. Certainly, if the Lord through Grace prepare thee not for his Heavenly Kingdom, thou canst never say with a warrant, that the Lord hath prepared that kingdom for thee.  
And thirdly, 
What presently we may be.  the consideration of the present occasion should waken us to go out of this house of bondage, for now the Son of God offers to make us free, a Prince of greater power, is content to enter in confederacy with us, he promiseth to restore us to all the privileges we lost in Adam; yea to give us much more than ever we had in him, and shall we neglect so fair an occasion? When Cyrus king of Persia proclaimed liberty to the jews to go from Babel, the place of their captivity, homeward to jerusalem, it is said, that all those went forward whose spirit God had raised up: and now when the Lords anointed proclaims liberty to the captives, and the opening of the door to them that are in prison, I know that none shall follow his calling but such whose spirit the Lord hath raised up, the rest being miserably blind, delight to lie still in captivity, thinking their bondage liberty. The Lord give us grace that we may discern the time of our visitation, that with David we may advance our eyes toward the Lord, who hath begun to pluck our feet out of the net, and that still we may lift up, and stretch out our hands unto him, till he have delivered us fully from the power of the enemy.  
This being spoken of the bondage, 
Our deliverance from this bondage is to be ascribed unto Christ only.  we are now to consider that our deliverance from it, is here ascribed to jesus Christ. Thy perdition is of thyself O Israel. But our salvation belongs to the Lord, and to the Lamb that sits upon the throne. Let no man therefore be so unthankful as to ascribe any part of this glory to another, 
Heb. 13. 9  my glory will I not give to an other, 
Re●. 7. 10.  saith the Lord: 
Isai. 42. 8.  the glory of a temporal deliverance God will not give it unto man; he would not save Israel under Gideon, with thirty two thousand, and why? least Israel should vaunt against the Lord, and say my right hand hath done it. Or ever he entered his people Israel into the land of Canaan, he forewarned them that they should not say it was for their righteousness, and will he then think ye give the praise of this most notable deliverance to the Creature? No, the whole book of God witnesseth that it is not for our righteousness, but for the praise of the glory of his rich mercy, that we are entered into heavenly Canaan. Did Peter, james and john help the Lord jesus, in that agony which he suffered in the garden? no surely, he bade them watch with him and pray, but when he was sweeting blood, they were sleeping; when he was buffeted in Caiphas' hall, did not Peter deny him? when he went to the Cross, did not all his Disciples forsake him? and those who loved him most dearly, did they not stand a far off from him? Certainly he alone trod the winepress of the wrath of God, he alone bore the punishment of our sins in his blessed body on the Cross, to him therefore alone pertaineth the glory of our salvation.  
As for the persons to whom this deliverance pertains, 
Mercies of god showed upon others should confirm us if we repent, to look for the like to ourselus.  the Apostle names himself among them; hath freed us, not to exclude, but rather to confirm all others who are in jesus Christ. For he confesses of himself that he was received to mercy, for this end, that God might show upon him an example of long suffering, to them who shall in time to come bele●ue in him unto eternal life: 
2 Tim. 1. 16.  therefore is it that he speaks of this deliverance in his own person, for the confirmation of others, who having been before, as he was, notorious sinners, are now become such as reputes, and believes. And indeed every example of GOD'S mercy showed unto others, should serve to strengthen us. Audientes Christum non horruisse confitentem latronem, 
Bernard.  etc. when we hear (saith Bernard) that the Lord jesus abhorred not the penitent Thief on the Cross; that he despised not the sinful Cananitish woman, when she made supplication; nor the woman taken in Adultery; nor him that sat at the receipt of Custom; nor the Publican, when he sought mercy; nor the Disciple that denied him; neither yet the persecuter of his Disciples: in odour horum unguentorum curramus post eum, in the sweet smell of these ointments, let us run after him.  
Always we see that the Apostle doth so speak unto others of a deliverance obtained by Christ, 
Preachers not partakers of that mercy, which they  as being also partaker thereof himself. As he was a Preacher of Christ, so he was a follower of Christ, he beat down his body by discipline, lest that preaching unto others he should have been a reprobate himself: 
pronounce to others are most miserable  and therefore he now speaks as one who is sure that he also hath his portion in Christ. Otherwise what comfort can it be, either to Preacher or professor to speak of that life and grace, which cometh by Christ jesus, they themselves in the mean time being like to that miserable Atheist Simon Magus, to whom Peter gave out that fearful sentence, 
Acts. 8. 21.  thou hast neither part nor fellowship in this business, or like those Priests in jerusalem in the days of Herode, who directed others to Bethleem by the light of the word, to worship Christ, but went not themselves; or those builders of Noah's Ark, who helped to build a vessel for preservation of others, but perished in the deluge themselves; or like Bilhah and Zilpah, who brought forth and nourished freemen unto jacob, but remained themselves in the state of bond women: from this unhappy condition the Lord deliver us, and make us partakers of that mercy and grace, whereof he hath made us Preachers and professors.  
From the Law of sin and death. Here the Apostle shows from what it is that we are delivered. 
Psal. 18. 51.  David saith, many deliverances giveth the Lord to his anointed, he spoke it of himself, and it is true of all the Children of God. By a great deliverance he saved Noah in the deluge; Let in the burning of Sodom; Israel out of Egypt; joseph in the prison; Daniel in the den; the three Children in the fiery furnace, but all these are small if they be compared with this deliverance from sin and death.  
Where first we learn how the Apostle conjoins these two, 
Sin & death God hath conjoined, who shall separate them?  sin and death, if we be delivered from the first we shall also be delivered from the second, but if we abide in the first we shall be sure not to escape the second: if therefore Satan say unto us as he did to our first parents, though you eat of this forbidden tree ye shall not die, let us answer him, he hath proved already a shameless liar, and we are not any more to credit him; that same penalty lies upon every sin, which was laid upon the first, if ye do it, ye shall die. God hath conjoined them, & who shall separate them? though the Lord speak not instantly to every sinner, as he did to Abimelech, 
Gen. 20. 3.  behold thou art but dead, because of this sin, yet is it true of every sin, when it is finished it brings out death. 
Chris. hom. 5 ad popu. Ant.  So soon as jonas entered into the Sea (saith chrysostom) the storm rose, to teach us that Vbi peccatum, ibi procella, where there is sin, specially committed with rebellion, there will not fail to arise a storm of the wrath of God.  
It is true indeed the sinner in committing of sin doth not perceive this, 
What a deceiver Satan is in tempting to sin.  being blinder than Balaam he walks on in an evil course, and sees not the sword of God's vengeance which is before him, but imagines alway to reap some good either of profit, or pleasure, by committing of sin; for these are Satan's two baits, under which he covers his deadly hooks. It is therefore a point of singular wisdom to decern between the deceit of sin present, and the fruit of sin to come, between that which Satan promises, and that which we find in experience performed. He promised to our parents that they should be made like unto God, but in very deed he made them miserable like himself. And if thou wilt also observe that which thou findest in thy own experience, what fruit hast thou of a sin, when thou hast committed it? doth not darkness arise in thy mind? heaviness in thy heart? terror, fear, and accusing cogitations in thy conscience? Every man may find it, who list to mark it by more than a thousand experiences in himself, that Satan is a shameless deceiver; yea more deceitful than Laban, 
Gen. 34.  who promised to give to jacob beautiful Rahel, but in the dark he gave him blear-eyed ●eah: be assured he will change thy wages, promise thee one thing and pay thee with another. As Hamor spoke to his Sichemi●es, so doth Satan to his blindfolded citizens, he persuaded his people that if they would be circumcised all Jacob's substance and cattle should be theirs, but indeed the contrary ensued, for the goods of the Sichemits befell to the house of jacob, and they themselves perished by the sword. Let us therefore beware of the envenomed tongue of the Devil mentitur, 
Cypr. lib. 1. epist. 8.  ut fallat, vitam pollicetur, ut perimat: he lies that he may deceive, he promiseth life, that he may inflict death: say he what he will, let us believe the word of the Lord, confirmed by doleful daily experience, the wages of sin is death. God hath knit them together, and who shall separate them?  
So oft then as Satan by the deceit of sin would beguile thee, 
Sin seems sweet but the fruit thereof is bitter.  remember that though sin seem to be sweet, the fruit thereof is exceeding bitter, if thou fear not sin, fear that end whereunto sin leads thee, dulce peccatum, sed amara mors, sin is sweet, but death is bitter: remember that the wages which Satan promiseth and man would have, he shall not get, but the wages which God threateneth, and man would not have, shall assuredly be paid him: for this is the misery of those who walk in their sins, illud propter quod peccant, 
Aug. hom. 42  hic dimittunt, & ipsa peccata se cum portant, that for which they sin, they leave it behind them, and carries their sins away out of the world with them. So that in the end, when they shall gather the profit of all their former sins into a sum, they shall find no other, 
Rom. 6. 21.  but that foretold by the Apostle, What profit have ye now of all these things whereof ye are ashamed? surely there is no fruit but shame and death to be plucked from the forbidden tree of sin.  
But here it may be objected by the weak conscience of the godly, 
Comfort for the godly who are troubled with the temptations of sin.  how can this comfort be ours, that we are freed from sin, who find ourselves so continually assaulted, yea oftentimes oppressed of sin? For answer, let us mark that the Apostle saith not we are fully freed from sin in this life, but we are freed from the law of sin, that is, both from the commanding and condemning power thereof. Sin doth not now reign in our mortal bodies as before, neither hath it power any more to detain us under death. But as for the temptations of sin, there is no sort of men more troubled with them, than they whom God hath begun to deliver from the Law of sin: for Satan being impatient of his loss, seeks daily to recover his forme● dominion. From the time that once the Gibeonites made peace for themselves with joshua, 
joshua. 9  all the rest of the Kings of Canaan made war against them, and so soon as we enter into a covenant with the Lord jesus, Satan shall not fail the more fiercely to assault us, seeking to recover his old possession; yet if as the Gibeonites did, we send speedily messengers to joshua, to show him how we are troubled for his sake, he shall not withdraw his helping hand from us.  
Our deliverance from sin is begun now, 
Our begun deliverance from sin, the Lord shall perfect.  but not perfected, but we know that our God is faithful, by whom we are called, he shall also confirm us to the end. Even he who hath begun this good work in us, 
1 Cor. 1. 8.  will perform it until the day of Christ. 
Phil. 1. 6.  As the Angel who delivered Peter out of prison, appeared to him with a shining light in the dark prison, smote him upon his side, and wakened him out of his sleep, made his chains to fall from him, and caused him to arise and follow him, went still before him, to lead him in the way through all impediments, and departed not from him till he had entered him within the City of jerusalem: so the spirit of our Lord jesus who hath once come down upon us in this prison, and hath lightened our darkness, wakened us out of our dead security, and loosed the chains of our sins wherewith we were bond, shall abide continually with us, governing us with his light and truth, till he have entered us within the ports of heavenly jerusalem. Blessed be the Lord, where before we were the captives of sin, now the course of the battle is changed, sin is become our captive through Christ, it remaineth in us not as a commander, but as a captive of the Lord jesus: it is true, the bolts of sin are yet upon our hands and feet to admonish us of our former miserable thraldom, we draw as yet the chains of sin after us, which makes us indeed go forward the more slowly, but are not able to detain us in that bondage, wherein we lay before.  
And as concerning our deliverance from death, 
How we are delivered from death both first and second.  we are to know that death is twofold: the first, and second, the first is a separation of the soul from the body: the second is a separation of them both from the Lord, Mors prima pellit animam nelentem de corpore, 
Aug. de civit. dei. li. 21. ca 3  mors secunda detinet animam n●lentem in corpore. The first death expels the soul against the will out of the body, the second death compels the soul against the will to abide in the body, for unto the greater augmentation of their pain, as they were companions of sin, so shall they be compelled to abide companions of punishment.  
This second death hath three degrees, 
Second death hath three degrees.  the first is when the soul by sin is separated from the Lord: the second is, when the body by the power of that curse due to sin, is turned into dust and the soul is sent to hell: the third is, when both soul and body being joined together again in the resurrection, shall be banished from the presence of the Lord, and cast into utter darkness. And it is called the second death because it is executed upon the wicked after their first death, otherwise the first death that ever came in the world, 
Aug. de verb.  was the first degree of the second death, Mors anim● pr●cessit, 
Apost. ser. 33  anima deserente Deum, & mors corporis sequut● est, anima deserente corpus, de●eruit Deum vole●s anim●, & coacta est deserere corpus nolens, the death of the soul went before, the soul departing from God, and the death of the body followed the soul, 
How Christians are exercised with terrors of conscience which in the own nature are forerunners of the second death.  departing from the body, the soul departed from God willing, and therefore is compelled unwillingly to depart out of the body.  
Now from both these de●●hs we are delivered by the Lord jesus for our souls being freed from sin, are reconciled with God, and so exempted from that wrath which is to come. For albeit the dear children of God be sometime exercised with inward terrors of conscience, which in their own nature are forerunners of these pains prepared for the wicked, and are as the smoke of that fi●e which afterward shall torment them: yet unto the godly their nature is changed, they are sent unto them, not to separate them from the Lord, but to draw their har●s nearer unto him, and to work in them a greater conformity with Christ.  
And as for the first death, 
The nature of the first death changed to the Christian.  we are so delivered from it, that albeit in the own nature it be the Centre of all miseries, and a fearful effect of God's curse on man for sin, Yet to the godly the nature thereof is also changed, so that now it is not the death of the man, but the death of sin in the man: 
Amb. de bono mort. cap. 4.  mors est sepultura vitiorum, death (saith Ambrose) is the burial of all vices. As the worm which is bred in the tree, saith chrysostom, doth at last consume it, so death which is brought out by sin, doth at the length consume and destroy sin in the children of God. Finally, death is the progress and accomplishment of the full mortification of all our earthly members, wherein that filthy flux of sin is dried up at an instant. It is a voluntary sacrificing of the whole man soul and body to the Lord, the greatest and highest service we can do to him in the earth: for where in the course of our life we are continually fight against our inordinate Iustes and affections, to bring them in subjection to Christ, by death as it were with one stroke they are all smitten and slain, and the soul is offered up to God in a sacrifice of full and perfect obedience.   

Verse 3. For that that was impossible to the Law, in as much as it was weak, because of the flesh, God sending his own Son, in the similitude of sinful flesh, and that for sin, condemned sin in the flesh.  
THE Apostle having set down in the first Verse a Proposition of Comfort, 
Explication of the confirmation.  belonging to them who are in Christ, and confirmed it in the second, 
Here follows an explication of the confirmation of his general proposition.  he proceedeth now to the explication of the Confirmation: Declaring how it is that Christ hath freed us from the law of sin, and first he shows how Christ hath freed us from the condemning power of sin, in this verse: namely, that he taking upon him our nature, and therewithal the burden of our sins, hath condemned sin in his blessed body, 
He snews how we are freed from the condemning power of sin.  and so disannulled it, that it hath no power to condemn us. And this benefit he amplifies, showing that by no other means we could obtain it: for where without Christ there is but one way for men to come to life, 
The law could not save us.  namely, the observance of the law, he lets us see it was impossible for the law to save us: and lest it should seem that he blamed the law, he subjoins, that this impotency of the Law to save us, proceeds from ourselves, because that we through fleshly corruption which is in us cannot fulfil that righteousness which the law requires.  
This impotency of the law appeareth by these two things; 
Impotency of the law to save us appears in two things.  first it craved that of us which we had not to give, namely, perfect obedience unto all the Lords commandments, and that under pain of death: which albeit most justly it be required of us, 
It craves that which now our nature can not give.  considering that by creation we received from God a nature so holy that it was able to do the law, yet now by reason of the depravation of our nature, drawn on by ourselves, it is impossible that we can perform it. Secondly, 
It gives not that which our estate now craveth.  the law could not give that unto us whereof we stood in need, namely, that the infinite debt of transgressions, which we had contracted should be forgiven unto us: this I say the law could not do, for the law commands obedience, but promises not pardon of disobedience; yea rather it binds the curse of God upon us for it. And again we stood in need of a supernatural grace to reform deformed nature, and this also the law could not do, it being a doctrine that shewe● us the way to life, but ministers not grace unto us to walk therein, but all these which the law could not do, jesus Christ by whom cometh grace and life, hath done unto us.  
Where first we have to mark the pitt●full estate of those who seek life in the observance of the law, 
Miserablle blind are they who seek life in perfect observance of the Law.  which here the Apostle saith is impossible for the law to give, they seek life where they shall never find it. The Apostle in another place calls the law the ministery of death and condemnation, and that because it instantly binds men under death for every transgression of her commandments, so that he who hath eyes to see what an universal rebellion of nature there is in man unregenerate to God's holy law, yea what imperfections and discordance with the law are remanent in them who are renewed by grace, may easily espy the blind presumption of those that seek their lives in the ministry of death. 
Yet such are all the children of Adam by nature.  Yet so universal is this error, that it hath overgone the whole posterity of Adam, nature teaching all men who are not illuminated by Christ, to seek salvation in their own deeds, that is, to stand to the covenant of works. But the supernatural doctrine of the Evangelist teaches us to transcend nature, to go out of ourselves, and to seek salvation in the Lord jesus, and so to use the law, not that we seek life by fulfilling it, which here is impossible, but as a schoolmaster to lead us unto Christ, in whom we have remission of our sins, sanctification of our nature, acceptation of our imperfect obedience, benefits which the law could never afford unto us.  
Inasmuch as it was weak because of the flesh. The Apostle doth in such sort ascribe to the law an impotency to save us that he blames not the Law, 
The impotency of the law comes not of the law which is good, but of our own corrupted nature.  but the corruption of our fleshly nature, being not able to fulfil that righteousness which the law requireth: yea as the Apostle hath taught us before, so far is our nature perverted by our Apostasy from God, that we are not only unable to do that which the good and holy law of God requires, but also we become worse by the law: for by the commandments of the law, sin revives in our nature, and takes occasion by the law to become more sinful, and so like a desperate disease it converts that medicine which is ministered to cure it into a nourishment and confirmation of the sickness itself. 
Our nature becomes worse by the law.  It is the nature of contraries, that every one of them intends the self to expel another; whereof it comes that there is greatest cold in the bosom of the earth, even then when the Sun with greatest vehemency shines on it, to callifie and heat it: even so our corrupted nature doth never show itself more rebellious and stubborn, than when the law of God begins to rectify it. As an unruly and untamed horse, the more he is spurred forward the faster he runs backward: so the perverse nature of man, nititur semper in vetitum, is so far from being reform by the law, that by the contrary sin that was dead without the law, is revived by the law, and takes occasion to work in us all manner of concupiscence. The Apostle is not ashamed to confess that he found this in his own person; 
August. lib. 2 confess. cap. 4.  Augustine also examining his former sinful life, doth hereby aggravate his corruption, that in his young years he was accustomed to steal his neighbour's fruit, not so much for love of the fruit, for he had better at home, as for a sinful delight he had to go with his companions to commit evil: so that where the law should have restrained his sinful nature, it was so much the more provoked to sin by the law. Let therefore the Semipelagians of our time say to the contrary what they will, let them magnify the arm of flesh, to diminish the praise of the grace of God, and dream that man's nature unregenerate can bring forth merits of congruity, or works of preparation, yet doth the Lord herein greatly abase man, when he telleth him, that not only he cannot do that which the law requireth, but that also the more he is commanded the more he repines, until Grace reform him.  
God sending his own Son. 
How Christ hath done that which the law could not.  The Apostle proceeds and let us see how the Lord by Christ hath wrought that salvation which the Law could not. Wherein first it is to be marked, that the Apostle saith not we sought from the Lord a Saviour, but that the Lord sent him unto us vnrequired. Surely neither man nor Angel could have ever thought of such a way of Salvation, the Lord hath found it out himself, in his incomprehensible wisdoms a way so to save man, that the glory both of his mercy and justice shall be saved also. Most properly therefore is he called, Pater non indiciorum, sed misericordiarum, Father not of judgements but of mercies, 
Why God is called father of mercy not of judgements.  for both the purpose, and the means of our salvation are from himself: he hath found causes without him, moving to execute his justice, he hath been provoked thereunto by the disobedience of apostate Angels, and man; but a cause moving him to show mercy is within himself, this praise is due to God, it is the greatest glory, that can be given unto him. Abominable therefore is that error of foreseen merits by which the adversaries do what they can to obscure the praise of the bright shining glory of God's mercy.  
His own Son. 
How Christ is Gods own son  jesus Christ is called Gods own Son, to distinguish him from all others who are his sons by adoption, only Christ is the Son of God by nature, by that divine inutterable generation, whereof Esay saith, Who can express it. Thus is he Gods own son, that is, coeternal and coessential, begotten of the Father before all time, by the full communication of his whole essence unto him, in a manner that cannot be expressed. And in the fullness of time he became man, God being manifested in the flesh, and in regard of his human nature, which was conceived of the holy Ghost, and united in a personal union with his divine, he stands in the title of Gods own son, after so singular a manner, that he admits no companion.  
The last of these two, 
Christ's divine generation a great mystery.  the Apostle makes the first point of the mystery of Godliness. God manifested in the flesh, wherein he bridles our curiosity, for if his manifestation in the flesh, 
1 Tim. 3. 16.  that is, his incarnation be a mystery, that goes beyond our understanding, what shall we say of his divine generation? a mystery indeed to be adored not to be inquired, an article proposed to be believed, 
Man's curiosity restrained from searching it.  not to be disputed. The Arrians seeking to search out this unsearchable mystery with natural reason, by infinite degrees more foolish than if they had presumed to number the stars of heaven, or measure with their fist all the waters in the Sea, they stumbled and fell, being never able to comprehend, how the son that was begotten should be coeternal and coessential to the Father who begot him: therefore the worthy Fathers of the primitive Church to express the presumption of these arrogant spirits, drew them down from the dangerous speculation of these high mysteries far above their capacity, to consideration of things which are in nature. Si in Creatura genitum inveniri potest, 
August.  coaewm genitori, an non aequum est conced as posse ista in creatore coaeterna inveniri? if in things created, that which is begotten may be found equal in time to that which begat it, why should it be denied that in the Creator, the begetter, and begotten are equal in eternity? When a candle (saith Augustine) is first lighted, at once there are two things, the fire and the splendour, or light: if it be inquired whether the fire come from the light, or the light from the fire, all men will agree that the splendour or light comes from the fire: but if again it be demanded which of them is first or last in time, it cannot be determined. But wherefore shall we use these similitudes? as the Creator is above the creature, so is that mystery above all the secrets of nature; no similitude can be found in nature so much as shadow that most high and supernatural mystery, yet is the endeavour of these godly father's commendable, who have laboured to bring down men to the exercising of their wits in things which are below, like unto themselves, leaving curious inquisition of higher secrets, which as I have said, are to be received with faith, reverenced with silence, 
Rom. 11. 20  not searched out by curiosity. O man be not high minded but fear.  
In the similitude of sinful flesh. 
Christ came like a sinful man, but without sin.  We must not so understand these words, as if jesus had only the similitude of a natural body, no, he was very man, made of the seed of David, he hath taken on our flesh indeed, yet was he not a sinful man, but separated from sinners. A holy One, from the first moment of his conception, conceived of the holy Ghost. 
Dan. 2. 45.  A Stone cut out of the mountain without hands. The Flower of the field, that groweth without man's labour or industry. 
1 Cor. 15.  The second Adam, very man as was the first, but not begotten of man. So then the word (similitude) is not to be joined with the word (Flesh) but with the word (sinful.) He took on man's nature without sin, yet subject to those infirmities, mortality and death, which sin brought upon us, he appeared like a sinful man, being indeed without sin; in the shape of a Servant, content to be made inferior not only to Angels, but to men of the vilest sort; sold for thirty pieces of silver; not so worthy to live as Barrabas; ranked with thieves on the Cross, and reputed as a Worm of the earth: thus being void of all sin, yet was he handled as a sinner and most wicked malefactor.  
Wherein we are to consider so far as we may, 
How dearly the Lord loved us, perceive by the price he hath given for our ransom.  though we cannot comprehend it, that wonderful love which the Lord hath showed us in this work of our salvation, how dear and precious our life hath been in his eyes, perceive by the greatness of that prize which he hath given for us, for who will give much for that whereof he esteems but little? it was not with gold nor silver nor any corruptible thing, that the Lord hath redeemed us, but with the precious blood of his own Son jesus, as of a Lamb unblemished and unspotted. If David considering the goodness of God towards man in the work of creation, fell out into this admiration, 
Psal. 8.  O Lord what is man that thou art mindful of him, or the Son of man that thou dost visit him? how much more have we cause so to cry out, considering the riches of God, his wonderful mercies showed us in the work of redemption. It was a great kindness which Abraham showed to Lot, when he hazarded his own life, and the lives of his family, to recover Lot out of the hands of Chedarlaomer, but not comparable to that kindness which our kinsman the Lord jesus hath showed unto us, who hath given his life to deliver us out of the hand of our enemies. The Lord shed abroad in our hearts more and more abundantly the sense of that love, that we may endeavour to be thankful for it, by this threefold duty, first of thanksgiving: secondly, of service: thirdly, of love toward those who are beloved of him.  
As for the first, 
Our thankfulness again should be testified by this threefold duty.  our life should be a continual thanksgiving, and worshipping before him, who hath loved us, and washed us from our sins in his blood. When the children of Israel had passed the red sea, suppose they had a waste wilderness between them and Canaan, yet they praised God with a song of thanksgiving, 
Continual thanksgiving.  and the Lord appointed an yearly remembrance of that benefit. If smaller mercies are to be remembered with thanksgiving, what shall we think of the greater?  
As for the second, which is service, 
Service.  Zacharie teacheth us that for this end God hath delivered us from all our enemies, 
Luke. 1. 74.  that all our days we should serve him in righteousness and holiness, the reason why the Israelites bound themselves to give subjection and obedience to David, 
2 Sam. 19 9  was that he had delivered them from the hand of the Philistines, the same reason Ezra used to the jews returned from captivity to make them obedient to the Lord, 
Ezra. 9 13.  Seeing thou O Lord hath given us such deliverances, shall we return any more to break thy Commandments? but much more should it bind us to do service to our Lord jesus, seeing he hath made us free by his blood, shall we again make ourselves the servants of sin? 
Professors convinced that serve him not.  The Lord never showed a greater mercy on man, than this that he gave his son jesus Christ unto the death for us, and there can be no higher contempt done to God by man, then if after so great a love showed us, we shall still refuse to be his servants: much will be required of him, to whom much is given, those Gentiles to whom the Lord revealed himself in goodness only as their Creator, because they did not glorify him, the Apostle saith that the wrath of God was revealed from heaven upon them, and what wrath then mayst thou look for, to whom the Lord hath manifested himself in mercy also, as thy Redeemer in Christ, and yet thou wilt not glorify him: thou receivest not him whom thy Father hath sent unto thee, neither wilt thou live unto him, that gave himself to die for thee, but by thy wicked life thou crucifiest again the Son of God, and treadest under thy feet the blood of the new covenant: certainly Sodom and Gomorrha shall be in an easier estate in the day of judgement, than the wicked of this generation. For in this last age the Lord hath spoken to us by his Son, he hath none greater to send after him: those labourers of the vineyard that slew the Servants of the great King, were not for that instantly punished, but when the Son came, and they had murdered him also, then was their judgement no longer delayed. It was not written for the jews only in whom it was first accomplished, but for us also to whom the Father in this last age hath sent his own Son, and by whom he hath spoken unto us from himself, if we despise him there remains no more but a violent looking for of judgement.  
The third duty is, 
Love to those whom he hath bidden love for his sake.  that for Christ's sake we love unfeignedly those whom he hath recommended unto us, our goodness cannot extend unto the Lord, neither have we him walking with us upon earth, that we may minister unto him, may wash his feet, and anoint his blessed body with precious ointments, therefore should our delight be upon these his excellent ones that are upon earth. When jonathan was dead, David for Jonathan's sake showed kindness to Mephibosheth: our jonathan is not dead, he lives, and reigns in heaven, yet can we not declare our kindness to himself, let us seek some Mephibosheth, some of Christ's little weak and impotent children, of whom he hath said, what ye do to one of these little ones for my sake is done to me, and let us show kindness unto them, for the great love which the Lord jesus hath showed unto us.  
And that for sin. 
Christ came to destroy sin, cursed are they who nourish it.  These words contain the end of Christ's manifestation in the flesh, which is, that in our nature he might bear the punishment of our sins, satisfy the justice of God, and so abolish sin. Saint john makes this clear, when he saith, that he appeared to destroy the works of the devil, that is, sin: for sin being removed there is nothing in man, but the workmanship of God. By this it is evident how highly they offend God, who abuseth the death of Christ, to nourish themselves in their sin, being the bolder to commit sin, because Christ died for them: surely this is to turn the grace of God into wantonness. The Lord came to abolish sin, not to nourish it, Christ once suffered, 
1 Pe●. 3. 18.  the just for the unjust (not that we should still abide unjust) but that he might bring us to God. Thou therefore who continuest unjust, mayst say, as thou hast heard, that there is a Saviour come into the world, but can not say in truth, that there is a Saviour come to thee. For where Christ comes he worketh that work for which he came, namely, he destroys the work of the devil, that is he enfeebles, and abolishes at the last the power of sin.  
Condemned sin. 
How Christ hath condemned sin.  Sin by a metaphor is said to be condemned, for as they who are condemned are deprived of all the liberty, power, and privileges they had before, and hath no more any place to appear in judgement, so hath the Lord jesus disannulled sin, that it hath now no power to command, and condemn us, he hath spoiled principalities and powers, 
Colos. 2. 24.  and triumphed over them in the Cross, and hath nailed unto it the obligation of ordinances which was against us, 
Ambrose in hunc locum.  and so sustulit illam quasi authoritatem peccati, qua homines detinebat in inferno, hath taken away that power and authority of sin, whereby it detained men under damnation. This hath he done most lawfully, and in judgement, as we shall hear, bearing our sins in his blessed body on the Cross, he hath suffered that punishment which the law required to be inflicted on man for sin, and that in the flesh, that is, in the same nature of man which had offended.  
For, 
Two head or chief justice Courts holden by God.  this word of Condemnation imports a just, and lawful proceeding of a judge in judgement: which that we may the better understand, let us consider that there are two general and head justice Courts, which the Lord hath set unto men, the one is holden already, the other is to be holden: in the first the sins of all the elect are lawfully condemned, 
In the first the sins of all Gods elect are condemned.  that themselves may be absolved; in the second the persons of all the reprobate shall be justly condemned. In the first by the ordinance of God the Father, our sins were laid upon the back of jesus Christ, and a law imposed to him which was never given to any other, neither Angel or man, to wit, the law of a Mediator, that he should make up peace between God and man; love God in such sort, that he should by suffering preserve the glory of his Father's justice, and yet make manifest the glory of his mercy; that he should love his brethren in such sort, that he should take the burden of their transgressions upon him, which as by the Father it was enjoined unto him, so did he willingly undertake it. And therefore having our sins imputed unto him, he presented himself for us upon the Cross, as upon a panel before the judge, to underlie the law, which craved that our sins should be punished to the death. The decree according to the law is executed, death yea an accursed death, as the punishment of sin, is laid upon Christ: whereupon there follows of equity an absolution of all those for whom the Lord jesus suffered as Cautioner, 
In the second the persons of all the wicked shall be condemned.  their sin is condemned and made of no force to condemn them hereafter. The other general justice court will be holden in the last day, wherein all flesh must appear before the Lord, as their superior: and in that supreme and last Court of justice shall be condemned the persons of all those whose sins were not condemned before in Christ jesus, only therefore blessed are they who are in Christ: 
joh. 5. 24.  He that hears my words, and believes in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life,  
And lastly we may observe here what a powerful Saviour we have, 
Christ did greatest works when to man's judgement he was weakest.  when to the judgement of man he was weakest, then did he the greatest work that ever was done in the world: he was powerful in working of miracles in his life, but more powerful in his death; for than he darkened the Sun; he shook the earth; he made the rocks to cleave; he rend the vail of the temple a sunder; and caused the dead to rise: 
Cyp. de duplici martirio.  Mortuum Caesarem quis metuat, sed morte Christi quid efficacius, if Caesar be once dead who will fear, Christ even when he is dead is terrible to his enemies: nothing can be more effectual than his death. By it he did a greater work than was the creation of the world; by it he brought in new heavens; and a new earth; by suffering death he destroyed him who had the power of death; when he was condemned of man, he condemned sin that it should not condemn man: 
August. de temp. ser. 7.  passus est ut infirmus, operatus ut fortis, ●e suffered as a weak man, but wrought as a strong one. Sicut serpens mortuus, 
M●car. hom. 11.  etc. As that Serpent without life (erected by Moses in the wilderness) overcame the living Serpents that stung Israel: so the Lord jesus by suffering death hath slain that serpent, that living in us had slung us unto death. 
Chris. hom. 2 in Math.  Hic vides mortem morte peremptam maledictum maledicto extinctum, & per quae Diabolus iam antea valebat, per ea ipsa tyrannidem ipsius esse destructam, here thou seest (saith chrysostom) death slain by death, and the tyranny of Satan destroyed by these same means by which before most of all he prevailed.  
O wonderful work! 
Christ a power full Saviour, stronger than Samson, yea, stronger than that strong one  surely the weakness of God is stronger than man: he is that strong One indeed, stronger than Samson. When the Philistines thought they had him sure within the ports of Azzah, he arose at midnight, and took the doors of the gates of the City, and the two posts, and carried them away with the bars thereof on his shoulders up to the top of the mountain, which is before Hebron; but our mighty Conqueror and deliverer the Lord jesus, hath in a more excellent manner magnified his power, for being closed in the grave, clasped in the bands of death, and a stone rolled to the mouth of the grave, the Sepulchre sealed, and guarded with soldiers, he rose again the third day before the rising of the Sun, he carried like a victor the bars and posts of death away, as upon his shoulders, and upon the mount of Olives he ascended on high leading captivity captive.  
Like as therefore we received before great comfort through the consideration of Christ's incomprehensible love toward us, 
Christ's power yields us great comfort.  so is it now confirmed by the meditation of his power Let Satan boast like Rabsache that the Lord is not able to deliver jerusalem out of his hands, 
2 Kin. 18. 35  he is but a blasphemous Liar, the Lord will rebuke him, and will shortly tread Satan under our feet: it is the curse of the wicked, 
Deut. 28. 29  he shall be oppressed, and there shall be none to deliver him, but blessed be the Lord who hath provided a strong deliverer for us, who certainly shall set us free from our enemies, 
Psal. 143. 12  and destroy all the oppressors of our souls. Glory therefore be unto him for ever.   

Verse 4. That the righteousness of the Law might be fulfilled in us, who walk not after the Flesh, but after the Spirit.  
THe Apostle having taught us in the former verse, 
Here follows the second member of the explication, wherein he shows how we are delivered from the commanding power of sin.  how the Lord jesus hath freed us from the condemning power of sin, doth now let us see how we are freed also from the commanding power of sin; for he sets down this to be the first, and nearest end of Christ's death in respect of us, the renovation of our nature, and conformity thereof with God his holy law: which he expresses more clearly in another place, when he saith, that Christ gave himself to the death for his Church, 
Ephes. 5. 26.  that he might sanctify it, and make it to himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy and without blame. This is the end which Christ hath proposed unto himself, and whereof he cannot be frustrate, as he hath begun it, so he shall finish it, he shall conform us to the law, the righteousness thereof shall be fulfilled in us, there shall not be left in our nature so much as a sinful motion or desire, but he shall at the last present us pure and without blame to his Father.  
This righteousness of the law, 
How the righteousness of the law is fulfilled in us.  I understand to be that perfect obedience to the Commandments thereof, which the law requires flowing from the perfect love of God and our neighbour: and it is fulfilled in us two manner of ways, first by application or imputation of Christ's righteousness unto us, he is our head and we his members, and are so united with him, that now we are not to be taken as sundry but as one body with him. By virtue of the which communion it comes to pass, that that which is ours is his, and that which is his, is ours, so that in our head we have fulfilled the law, satisfied God's justice for our sins. Secondly, it will be fulfilled in us by our perfect sanctification, though now we have but begun obedience and in part, the Lord jesus at the last shall bring it in us to perfection.  
The Jesuits of Rheims in their marginal notes on this Verse, 
The jesuits collect here that the Law is fulfilled in this life.  collects a note which the word here rendereth not unto them. We see (say they) that the Law which is God's commandments, may be kept, that the keeping thereof is justice, and that in Christian men that is fulfilled by Christ's grace, which by the force of the Law could never be fulfilled: that the law may be fulfilled, and also shall be fulfilled by the grace of Christ, who hath delivered us from the Law of sin, is evident out of the Apostles words, 
This place proveth no such thing.  we confess it, and are comforted in it, this is an end which Christ hath proposed unto himself; that he may make us perfectly answerable to that holiness, which the Law requireth, and in his own good time he shall bring it to pass: but that the Law is fulfilled of men in this life, cannot be proved, neither out of this place, nor any other place of holy Scripture, Damnatum est pecatum, 
Caietane.  non extinctum, Sin is condemned (sayeth Caietane, one of their own) but not extinguished.  
And hereunto beside infinite testimonies of holy Scripture agreeth also the suffrages of pure antiquity. 
That the law is not fulfilled in us, nor by us in this life is proved.  Non dicit familia tua sana sum, medicum non requiro, sed sana me Domine, & sanabor. It is not (saith Ambrose) the voice of thy family, 
Amb. de paeniten. li. 1. cap. 6 jerem. 17.  I am whole, and needs not a Physician, but heal me O Lord, and I shall be healed, Tu audes Novatiane mundum te di●cre, qui etsi operibus mundus esses hoe solo verbo immundus fieres. Ambrose spoke it to the Novatians Heretics of his time, and it may be fuly turned over to the jesuits of our time: Darest thou O jesuit call thyself clean and holy? albeit thou wert clean in regard of thy works, this one word were enough to make thee unclean, With him also agrees Augustine, 
Aug. de verb Apost. ser. 29  Sunt quidam infl●ti utres spritu elationis pleni, non magnitudine ingentes, sed superbiae morbo tumentes, ut audeant dicere inuen●ri homines 〈◊〉 peccato. There are some (saith he) like unto vessels blown up with wind, filled with a haughty spirit, not solidly great, but swelled with the sickness of pride, who dare be bold to say, that men are found in earth without sin? Of such as these he demands in that same place: 
Ibidem.  Interrogo te, O homo sancte, just, sine macula, oratio ista, dimit nobis debita nostra, fidelium est, an catechumenorum? certe regeneratorum est, immo filiorum, nam si non est filiorum qua fronte dicitur Pater noster, qui es in coelis, ubi ergo estis, O justi, sancti, in quibus peccata non sunt. 
A question for Papists.  I demand of thee (O man) thou who art just and holy, this prayer, Forgive us our sins, whether is it a prayer to be said by Catechists only, or to be said also of such as are believers and converted Christians? surely it is the prayer of men regenerated, yea, it is the prayer of the Sons of God, for they call God their Father, in heaven; where than are ye, O ye just and holy ones in whom are no sins? If the regenerate and sons of God have need to crave remission of sins, what are ye who say ye have no sin? 
1. joh. 1. 9  If we say we have no sin, we lie, and the truth is not in us, and our blessed Saviour to let us see how far we are from doing that which we should do, saith: When ye have done all that ye can do, 
Luke. 17. 10.  yet say ye are unprofitable Servants. Where because they have a silly subterfuge, that albeit we were never so righteous, yet for humilities sake, we should say we are unprofitable: I answer them, as Augustine answered the same objection in his time, 
Aug. de verb.  propter humilitatem ergo mentiris, 
Apost. ser. 29  then for humilities sake, thou liest, but it is certain, Christ never taught man to lie for humility, this is but a forged falsehood of their own.  
And to join the third witness with the former two. Bernard who lived in a very corrupt time, yet retained this truth, 
Ber. in annum. Mariae.  Quis melior Propheta? de quo dixit Deus, inveni virum secundum cor meum, & tamen ipse necesse habuit dicere Deo: Ne intres in judicium cum servo tuo, who is better than the Prophet David? of whom the Lord said, I have found a man after mine own heart, yet had he need to say, Lord enter not into judgement with thy Servant. 
Ber. in Cant. Serm. 23.  And again, Sufficit mihi ad omnem justitiam solum habere propitium, cui soli peccavi: non peccare Dei justitia est, hominis justitia indulgentia Dei, It sufficeth me for all righteousness to have him only merciful to me, whom I have only offended, to be without sin is the righteousness of God, man's righteousness is God's indulgence, pardoning his fin: we conclude therefore with him. 
by'r servant cont. vitiuningrati.  V● generationi huic miserae, cui sufficere videtur sua insufficientia, immo inopia tanta, quis enim ad perfectionem illam, quam Scripturae tradunt, vel aspirare videtur? woe to this miserable generation, to whom their own insufficiency seems sufficient, for who is it that hath so much as aspired to that perfection, which the holy Scripture commands us?  
But to maintain their error, 
Places of scripture wherein godly men are called Saints & righteous, makes not for their error of perfect observance of the Law.  they enforce these places of holy Scripture, wherein mention is made of innocency, justice and perfection in the Godly, whereupon they simply infer that the Law is fulfilled. Their paralogisms shall easily be discovered, if we keep Augustine's rule: when the perfection of any man is mentioned, we must consider wherein, for a man may be righteous in comparison of others, so Noah was a righteous man in comparison of that generation wherein he lived, yet was he not without sin. A man may be also so called in comparison of himself, the Lord judging a man according to that where unto the greater part of his disposition is inclined: for the Lord doth repute and account his Children not after the remanents of the old man, but according to the new workmanship of his grace in them; whereof it cometh to pass, that albeit in a great part they be sinful, yet the Lord giveth unto them, the names of Saints and righteous men.  
Again, 
In what sense Godly men are called perfect in holy Scripture.  in handling of the Apostles words Philippians 3. let us as many as are perfect be thus minded, he moves the question, seeing the Apostle hath said immediately before, that he was not perfect, how doth he now rank himself among those who are perfect? how agrees these two, that he is perfect, and not perfect? He answers, the Apostle was perfect, 
August. in Psal. 38.  secundum intentionem, non secundum perventionem, that is, perfect in regard of his intention and purpose, not in regard of pervention, and obtaining of his purpose. And hereunto agrees that of Bernard, 
Ber. in Cant. serm. 49.  Magnum illud electionis vas perfectum abnuit, profectum fatetur, that great chosen vessel of election grants profection, that is, a going forward, but denies perfection, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not only he who hath come to the end, but he also who is walking toward it, we are so perfect in this life that we are yet but walking to perfection: 
Ambros. in Rom. cap. 8. ver. 9  therefore saith Ambrose, Apostolus aliquando quasi perfectis loquitur, aliquando quasi perfecturis, hoc est aliquando laudat, aliquando commonet: the Apostle speaketh unto Christians sometime as unto men that are perfect, othertimes as unto men who are to perfect that which is required of them, that is, sometimes he praises them for the good they have done, and otherwhiles he admonishes them of the good they have to do. We conclude therefore with Augustine, 
August. de temp. ser. 49.  perfectio hominis est, invenisse se non esse perfectum, this is the perfection of man to find that he is not perfect.  
And as for that place of Saint Luke, 
How Zacharie and Elizabeth walked in all the commandments of God.  where it is said that Zacharie and Elizabeth walked without reproof in all the Commandments of God because the jesuits of Rheims in their observations would wrest it to confirm their error, we will shortly make it manifest. 
Luke. 1. 6.  That it makes not for them, Augustine hath two reasons, whereby he proves out of that same Scripture, that Zacharie was not without sin, first because he was a Priest, and was bound to offer aswell for his own sins, as the sins of the people. Secondly, in that the Evangelist saith, 
Heb. 5. 3.  he walked in the commandments of God, it is an agreement, that as yet he had not attained to the mark: to the which we may add the third out of that same place, the dombnesse inflicted upon him for his misbelieving, evidently proves he was not so perfect as to be without sin. Beside this, he customably distinguishes between peccatum & crimen, sin and a crime, that is, some grievous offence that gives slander and is worthy of crimination. Sanctorum hominum vitam inveniri posse dicimus sine crimine, 
Aug. Enchi.  we affirm that the life of holy men may be found without a crime. And again, nunc bene vivitur si sine crimine, sin● peccato autem, qui se vivere existimat, non id agit ut peccatum non habeat, sed ut veniam non accipiat: now men live well if they live without crime, but he who thinks he can live without sin, doth not thereby make himself free of sin, but debars himself from the pardon of his sin. And so much for refutation of their error.  
Now for our instruction we mark again here, 
The end of Christ's death is our sanctification, therefore it should not be abused to give liberty to sin.  that seeing the end of Christ's death is our sanctification, it cannot be but a mocking of the son of God, and a treading of his holy blood, under the unclean feet of men, to make the death of Christ a nourishment of sin: let such thoughts be far from us, that we should take liberty to sin, because we have a Saviour? this is to make Christ a minister of sin, and as was said, to build up that which Christ came to destroy. O thou who lovest the Lord jesus, be it far from thee to take pleasure in that which made his blessed soul heavy unto death, let us never nourish that life of sin, which was the cause of the death of Christ, but let us daily cleanse ourselves from all filthiness of the flesh and spirit, 
2 Cor. 7. 1.  and grow up unto full holiness in the fear of God.  
For albeit by Christ we be delivered from the curse of the Law, 
Christ hath freed us from the curse of the law not from the obedience thereof.  yet are we not exempted from the obedience thereof. In respect of the one, the Apostle said, We are not under the Law but under Grace: in respect of the other, he hath said that the Law is good: and our Saviour protests he came not to destroy the Law, 
Rom. 6. 15.  but to fulfil it, both in himself and his members, 
Rom. 7. 12.  not only by righteousness imputed, but also inherent. 
Rom. 5. 17.  For the law stands to us a rule of our life, we love the holiness thereof, and strives to conform ourselves unto it: 
Ambrose in Rom. cap. 8.  justificati enim amici leges efficiuntur, for men when they are justified, become lovers of the law, which before they hated. 
Rom. 7. 22.  So that hereby we are to try whether we be in Christ, if we delight in the law of God, if we be grieved when our sinful nature transgresses the precepts thereof, if we find a begun harmony between our affections, actions, and her commandments, by these and the like effects may we know that in Christ we are justified.  
Lastly, 
We are sure our begun sanctification shall be perfected.  we have this comfort that seeing our sanctification is an end which the Lord jesus hath proposed unto himself, we may be sure he shall attain unto it. In the first creation what he commanded was done, he made light to shine out of darkness, no impediment could stay the work of the Lord: so is it in the second creation, neither Satan's malice, nor the deceitful allurements of the world, nor the sinful corruption of our own nature, shall stay that work of our perfect sanctification, which the Lord jesus hath not only begun, but also taken upon him to accomplish.   

Verse 5. For they who are after the flesh, savour the things of the flesh, but they who are after the spirit savour the things of the spirit.  
HItherto we have heard the proposition of comfort; 
Application of his former doctrine, containing first a Commination of the wicked, wherein is declared their miserable state who walk after the flesh.  the reason of confirmation and explication thereof. Now because the Apostle restrained that comfort to those who walks after the spirit, not after the flesh: now in this third member of the first part of the Chapter, he subjoins an exhortation. Wherein by sundry reasons he dissuades us for walking after the flesh, and exhorts us to walk after the spirit: wherein he keeps this order. First he oppones these two, to walk after the flesh, and after the spirit, as contraries, which cannot consist. He lets us see the miserable estate of them who walk after the one, and illustrates it by the happy estate of those who walk after the other, and then concludes that they who are in the flesh cannot please God, vers. 5. 6. 7. 8. Secondly he comforts the godly, lest that they considering upright, and can look to heaven, the soul which is from above, hath forgotten her original, is crooked to the earth, and like a Serpent creeping on many feet, so walketh it after the dust with all her affections, savouring only those things which are carnal. This is man's miserable estate by nature. The Lord open our eyes, that we may see how far we are fallen by our apostasy, how deadly we are wounded, that in time we may make our recourse to the Physician of our souls, who now offers by Grace to restore us.  
But to return, 
The divers disposition of the Christian and carnal man flows from the diversity of their generations.  this diversity of dispositions in the man natural and spiritual, the Apostle designs to flow from the diversity of their generations, they who are after the flesh, that is as our Saviour expounds it, that which is borne of the flesh, is flesh: so than the cause why they are carnal and savours only the things of the flesh, is because they are only partakers of a carnal generation. Every creature, as ye may see, 
john. 3. 6.  hath an inclination to follow the own kind, some lives in the earth, some in the water, every one of them by instinct of that nature, which they received in their generation, following so earnestly their own kind, that a contrary education cannot make them to forsake it. The Fowl whose kind is to live in the waters, though she be brought up under the wings of another dam, whose kind is to live in the earth, so soon, as she is strengthened with feathers, forsaking her education, follows her kind: so also in every man the disposition of his affections and actions is answerable to the nature of his life. If he have no more but a natural life, his cogitations, counsels, resolutions, and actions are only carnal, but if he have also a spiritual life, then shall he be able to mount above nature, having an inclination to heavenly things, for every one who is risen with jesus, seeks those things which are above.  
Now this difference of their dispositions, 
The contrary disposition of the christian & carnal man appears.  flowing from their different kinds, shall appear the more clearly, if ye compare the affections, words, and actions of the one with the other. 
In their understanding.  And first to begin at the understanding, it is certain that the natural man understands not those things which are of God. Let jesus Christ speak to natural Nicodemus of regeneration, 
john. 3. 4.  and Nicodemus shall conceive that he speaks of a natural generation. 
Act. 26. 24.  Let Paul speak before Agrippa of the heavenly vision, and Festus shall count him a fool. 
Gen. 19  Let Lot speak to his Sons in Law of the judgement to come upon Sodom, and they shall esteem him as a mocker: thus Naturalists can neither understand the words of mercy nor judgement, to be alured with the one, or terrified with the other, for he minds only earthly things; but as for the spiritual man, he hath received that new mind, Whereby he knows him that is the true one, 
1 john. 5. 20.  he is endued with new senses, whereby he perceives things which are excellent, 
Aug. de verb Apost. ser. 17  habet enim oculos interiores, quibus videt justitiae lumen, he hath those natural eyes whereby he seeth the light of righteousness.  
And if from the understanding we proceed to the affections, 
In their affections.  whereupon can the natural man set his affections, but upon those things which his understanding commends for good: for every man hath his heart inclined to that which according to his knowledge he thinks best for himself. The Gadarens will prefer their Swine before Christ, 
Math. 8.  and naturalists make more of their smallest earthly commodities, than of those things which are above at the right hand of God; 〈◊〉 the Christian accounts the testimonies of the Lord sweeter ●nto him then all the treasures of worldlings, he finds ●ore joy in the lightsome countenance of God, then in all abundance of Wheat and Wine; the best things of this earth he accounts but dung; the pleasures of the world are loathsome unto him, 
Aug. ibid.  her glory is despised in his eyes, habet enim olfactum interius, de quo dixit Apostolus Christi bonus odor ●●mus Deo in omni loco; estque verbum illi odor vitae ad vitams for he hath that internal sense of smelling, whereof the Apostle speaks, 
2 Cor. 5. 15.  we are unto God the sweet savour of Christ in every place, this makes the word of God unto him either reason which should rule is overruled by the will, or at least the crooked is led by the blind, 
In the soul of a carnal man the blind leads the crooked.  that is, a blinded understanding directs the crooked will and perverse affections a wrong way; and what marvel then if both fall into the ditch: for where the eye which is the light of the body is darkness, how great must be the darkness of the whole man? and seeing the understanding faculty of the soul gives no counsels nor conclusions, but such as are deadly, what can the will and affections do, but run headlong into the ways of death?  
This is that increase of knowledge, 
The most excellent knowledge of the natural man brings out death.  which we have gotten by our Apostasy from God, this is the fruit we have plucked from off the forbidden tree, we have a wisdom, which brings out death, the most excellent knowledge whereunto the quickest engines could ever attain by the light of nature, profited them not unto salvation. Lanctantius compared all the learning of Philosophers to a lifeless body wanting a head, in seeing they were blind, in hearing they heard not, understanding they understood not, while they professed themselves to be wise they became fools. As the senses are in the head, 
Neither natural nor moral philosophy could profit men to salvation.  so all spiritual understanding of the way of life is in Christ jesus, by natural philosophy they attained to the knowledge of the creatures, but learned not to know the Creator; by natural reason they learned to discern the sophistry of men, but not to resist the sophistry of Satan. By practise also of Moral philosophy they attained to a show of those virtues which they called cardinal, to a show I say, but as for true Prudence, justice, Temperance and Fortitude, they attained not unto them, without faith it is impossible to please God, neither can there be without it any thing which deserveth the name of virtue, quid enim illis cum virtutibus, qui Dei virtutem Christum ignorant, for what have they to do with virtue who are ignorant of Christ, the virtue and power of God?  
All the light that is in nature is like to the sight of blinded Samson, 
Naturalists are all blind like Samson.  for as he without a guide could not find one pillar of the house; no more can natural understanding find out so much as one of the articles of our faith: nascimur universi viae civitatis prorsus ignari, we are all borne altogether ignorant of the way that leadeth to the city of God; 
Wisest among them cannot prevent their miserable end, more than Achitophel, far less the wrath to come.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Apostle calls us, without a mind to know any thing pertaining to our own salvation. Whatsoever wisdom man hath without grace, may lead him forward to evil, but cannot teach him to eschew evil. Achitophel was counted wise in his time, and his wisdom and counsel as the oracle of God, but he had no wisdom to foresee nor prevent his miserable end, 
2 Sam. 17.  he hanged himself in his impatiency: yet is the wit of naturalists in our time no better than his, they are wise in their own eyes, and glories within themselves that by their subtle wits they have gone through dangerous courses, wherein others have fallen; yet they know not their end, neither are sure that the politic devise wherein they have placed their confidence shall not at length be a snare to themselves. Therefore the spirit of God vouchsafeth not upon the men of this world the 〈◊〉 of wise men, but calls them wise with arestriction, they are wise (saith jeremy) to do evil. 
jere. 4. 22.  Wiser (saith our Saviour) in their own generation than the children of God. 
Luke. 16. 8.  Basil properly compares them unto Owlets, 
Compared to Owlets.  which see something in the night, but nothing in the day: such are worldlings, they have some understanding of the works of darkness, 
Basil hexam. hom. 8.  but no judgement how to approve themselves to the light of God, wise to compass things present, but careless for those which are to come.  
Where if it be demanded why then doth the Apostle attribute wisdom to them who walk after the flesh? it is answered, Prudentia dicitur cum res stulta sit, quia sic ipsis videtur, it is called wisdom because so it seems to them who have it, 
The carnal man and the Christian either of them judgeth other to be foolish.  albeit in very deed it be foolishness. The judgements of the carnal and Christian man are so different, that either of them esteems another foolish, but the one judges with a warrant, the other not so: the spiritual Spirit they have not. As the waves of the Sea are stirred with every wind, so are their minds perturbed through the tumultuous desire of their variable affections. And as for peace of Conscience, which ariseth of the sense of God's mercy towards us in Christ, how can they have it whose life is a continuance in enmity with God? 
Psal. 8 5.  for righteousness and peace do kiss one another, where there is no righteousness how can there be peace, 
August. de tem. ser. 200  pax est haereditas Christianorun, peace is the heritage of Christians. The wicked have their own carnal security, they bless themselves in their heart, when the word of the Lord doth curse them, but the false conclusions of peace and safety which they have laid in their own hearts, shall not preserve them from that sudden destruction, which (as travail upon a woman with child) shall come upon them: their security is like the security of jonas, 
Their security is like the security of jonas.  who slept most sound, when he had most cause to watch and pray, for the Lord was pursuing him as a fugitive servant, the officers of God gathered about him to lay hands on him, the winds commoned against him, the raging waves of the Sea refusing all other satisfaction, offered by the Mariners, rolled with violence about the Bark wherein he was, determining not to rest till they apprehend him, all his companions were afraid and compelled to cry every man unto his God, only jonas was sleeping: what think ye? was this true peace? no indeed, but false security. It fareth even so with the wicked, the Lord stands offended with them, the heavens above closed upon them, hell beneath opened to receive them, Satan the devouring Lion hungering for them, waiting when they shall be given him for a pray; but they are eating, drinking, making merry in the depth of a dead Conscience, but certainly their security will end in a fearful wakening, they shall be taken out of their bed of ease wherein they lie, and shall be cast into that bottomless deep of the wrath of God, wherein their worm shall never die, and their fire shall never be quenched.  
But to leave them and return to the Christian, 
A Christian hath peace with God, and himself, & his brethren, but not perfect in this.  it may be demanded, how is he partaker of peace? whose crosses are so continual as his? who more exercised with inward terrors than he? Is not his battle without intermission? where then is his peace? To this I answer we have indeed peace with God, with ourselves, and our Christian brethren, 
Greg. moral. in job. lib. 6.  but our peace is not perfect, Pax nostra ex disiderio creatoris inchoatur, ex manifesta autem visione perficitur, a begun peace we have arising of that fervent desire we have towards our God: but it is the manifest vision and clear sight of God that must perfect it: we attain to the beginnings of this peace, cum mentem Deo, & menti carnem subiugamus, when we subdue the mind to God, and the flesh to the mind, but it cannot be perfect, quamdiu mens ignoratione caecatur, & carnis suae impugnatione concutitur, so long as the mind is darkened with ignorance, and disquieted with the assaults of the flesh. And to the same purpose saith Augustine, 
Aug. in joan. tract. 77.  Est nobis pax aliqua, quia condelectamur Legi Dei secundum interiorem hominem, sed non plena, quia videmus aliam legem in membris nostris repugnantem legi mentis nostrae, we have some peace within ourselves, when we find that our inward man delights in the Law of God, but it is no perfect peace; because we see an other Law in our members rebelling against the law of our mind, ne●ther can our peace with our brethren here be perfect, cogitationes cordis nostri invicem non videmus, 
Ibidem.  & quaedam de nobis, quae non sunt in nobis, vel in melius invicem, vol in deterius opinamur; thus have we a peace but not perfect, not without interruption.  
Yet our comfort stands, 
Inward & outward troubles may interrupt our peace but cannot take it away.  that how ever our peace be interrupted by outward troubles and inward terrors of conscience, yet it cannot be taken from us, albeit no trouble for the present be sweet, yet it worketh in us good effects: by it we are made more humble, more fervent in prayer, more abundant in tears, the hard heart by this holy hammer of God being made soft: so that sanctified trouble by the Lords wonderful working becomes a mean to establish our peace. 
Greg. moral. in job. lib. 2.  Corda electorum aliquando concussa melius solidantur, the hearts of the elect are best settled, after they have been shaken with crosses. All the children of God finds this by experience, that their inward troubles are preparatives to inward consolations: as he who goes to build a house the higher he intends to raise it, the deeper he lays the foundations thereof, so the Lord humbles them lowest with his terrors, to whom he purposes to communicate the highest measure of his consolations. As his sufferings abounds in us, 
2 Cor. 1. 5.  so shall our consolation abound through him, we will therefore that peace which we have in Christ, and which he hath left us, none shall be able to take from us.   

Verse 7. Because the wisdom of the flesh is enmity against God: for it is not subject to the Law of God, neither indeed can it be.  
THe Apostle proceeds, and gives the reason why he called the wisdom of the flesh, death: because it is enmity with God. He proves it is enmity with God▪ because neither is it, nor can it be subject unto the law of God.  
Of this manner of reasoning used by the Apostle we first learn, 
Our life stands 〈◊〉 with God.  that our life consists in our peace with God, and that our death is procured by our enmity with him. Compare sinful Adam, with innocent Adam, and this sh●ll be made manifest: so long as he stood at peace with God▪ he lived a joyful life, familiar with his maker: but from the time he began the enmity by transgression of the commandment, not only was the presence of God (joyful to him before) terrible now, but he became such a ●e●rour to himself, that it was a death to him to live in that state of life. Oh that alway we could remember this, that we cannot offend the Lord, unless we slay our selves: all our rebelling against the Lord, is but a kicking of our heel against the prick, the loss is our own, we deprive ourselves of life, but cannot spoil the Lord of his glory.  
It is written of the Sidonians, 
How foolish man is when he entertains enmity with God.  that when Herode intended war against them, they made friendship with Blastus Herod's chamberlain, and besought him to make peace for them: the reason is because their lands were nourished by the king, therefore they were not able to bear his enmity. Alas that we cannot be as wise in a greater matter, both our lands and ourselves are nourished by the king of heaven, we are not able to endure his anger: if he please he can make the heaven above us as brass, and the earth beneath us as iron; if he take his breath out of our nostrils we fall like clay to the ground and are turned into dust: how then is miserable man so bewitched, that he dares live in that state of life which is enmity with God? 
1 Cor. 10. 22  Do ye provoke the Lord unto anger, are ye stronger than he? No, no assuredly if thou walk on in thy sins, the Lord shall crush thee with a sceptre of iron, and break thee in pieces like a potter's vessel, 
Psal. 2. 9  so unequal shalt thou find the match, if thou contend with thy maker: Oh consider this ye that forget God, 
Psal. 50. 22.  lest he tear you in pieces and there be none to deliver. Shall the Sidonians entreat for peace when Herod● proclaims war, and shall man continue in enmity, when God from heaven proclaims his peace? far be it from us, that we should so do. Away with this wisdom of the flesh, which is enmity with God.  
Perceive again, 
No good in man's nature before it be renewed, against the Semipelagians of our time.  how the spirit of God in such sort describes the nature of man unrenued by Grace, that no good is left in it, out of which the Semipelagians of our time, may draw their works of preparation or merits of congruity, for where as in the Soul of man▪ there are but two faculties: the Understanding and the Will, the spirit of God so describes his Understanding, that not only he saith, the natural man understands not the things that are of God, but as if that were not sufficient to express man's miserable estate, 
A mind that neither sees nor can see.  he addeth, neither indeed can he understand them, because they are spiritually discerned. And again, his will he so describeth it, that it is not subject unto the Law of God, and he addeth this (neither indeed can it be) what more can be said to abase the natural pride of man, 
1 Cor. 2. 14.  he hath such a mind as neither understands nor can understand the things of God; 
A will that neither is subject to God nor can be.  he hath such a will as neither is subject, nor can be subject to the Law of God. This is the judgement of god's spirit concerning the corruption of our nature, we set it against the vain opinion of all those, who to magnify the arm of flesh, and the merits of man, dreams of a good in our nature without grace, which cannot be found in it.  
Neither let any man inferring more of the Apostles speech than himself concludes, 
The praise of God's power & grace is the greater because it reforms nature it being so far perverted.  think it impossible that our rebellious will should be made obedient: the Apostle takes not away this hope from man, only he denies that nature▪ is able to do it. Nature without grace may increase the enmity, but cannot make reconciliation, but that which is impossible to man, is possible to God. The nature of beasts, birds and creeping things hath been tamed by the nature of man (saith Saint james) but the tongue of man, 
jam. 3. 7.  though the smallest member in the body▪ yet so vn●uly an evil, that no man is able to tame it. We cannot change one hair of our head, 
Mat. 5. 36.  to make that white which is black, far less can we change our hearts to make them holy which are unclean. What then shall we be out of all hope? that which we are not able to do, shall we think it shall never be done? Let us not so conclude, though no man can tame the nature of man, the Lord can▪ Paul who was a ravening Wolf in the Evening, the Lord made a peaceable Lamb in the Morning. Naturalists have written that the blood of the Goat causeth the hard Adamant to break, but the holy Scripture hath more surely taught that the blood of jesus hath virtue to turn a stony heart into a soft, where it pleases the Lord of stones to raise up children unto Abraham. There is nothing colder than ice, yet saith Augustine, it is melted and made warm by the help of fire. A thorny ground (saith Cyrill) being well manured becomes fertile, 
Ciril. catec. 2  and the Lord (saith the Psalmist) turneth a barren wilderness into a fruitful land: 
Psal. 107.  he raises the dead; he makes the blind to see; 
Psal. 103.  and the lame to walk; he causes the Eagle to renew his youth; shall we then close his hands, and think it impossible for him to make the sinner, conceived and borne in sin, to cast the old slough of nature, and become a new creature?  
And this have I marked to keep us from that presumptuous judging as to conclude any man's reprobation, 
judge not rashly of any man's reprobation.  because of his present rebellion, thou knowest not what is in the counsel of God, though in regard of his conversation for the present he be a stranger from the life of God. And again for ourselves, that we may magnify the mercy of the Lord our God, who hath done that unto us by grace, which nature could never have done, that is, hath made our rebellious heart's subject unto his holy law, and we are sure he will also perform that good work which he hath begun in us.  
The word which the Apostle useth here to express man's natural rebellion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
The rebellion of the wicked against God, exempts them not from his dominion.  noteth such a rebellion of man's corrupt nature, as is not subject according to order: we are not to think that any rebel were he never so stubborn, can exempt himself from subjection; do what he can he bides under the Lord's dominion; but a natural man (saith the Apostle) giveth not orderly subjection unto God. jeroboam shook off the yoke of his lawful Lord, and Rehoboam was not able to control him. But let man repine as he will, can he cast off the yoke of the Lord? No, no if man refuse to declare his subjection by an humble submission of his spirit to the Lords obedience, the Lord for all that shall not lose his superiority, but shall declare his power upon man by controlling him; he shall bruise contrary to Gods most holy will, 
Isal. 45. 9  Woe be to him that striveth with his maker. If the will of God be not done by us, assuredly it shall be done upon us, 
Miserable is that man who maintains a contrary to Gods.  de his qui faciunt quae non vult, facit ipse quae vult, the Lord (saith Augustine) in a marvelous manner doth his will on them, who do that which he will not; and therefore woe shall be unto all which are opposite to God his most holy will. 
Aug. de cor. & gra. ca 14  Quid tam paenale quam semper velle, quod nunquam erit, & semper nolle quod nunquam non erit? what greater punishment can there be then this, evermore to desire that which never shall be, & alway to dislike that which forever shall be: a wicked man shall never obtain that which he desires, but shall suffer for ever that which he dislikes. For remedy of this rebellion our Saviour hath taught us daily to pray, thy will be done in earth as it is in heaven: so we pray, and the Lord give us grace that we may practise it, that in every action of our life, denying ourselves, we make look to our heavenly Father, inquire for his will and follow it, saying with our blessed Saviour, 
Mat. 26. 39  not my will O Lord, but thine be done.   

Verse 8. So then they that are after the flesh, cannot please God.  
HEre the Apostle concludes the miserable estate of them who walk after the flesh: 
He concludes the miserable estate of them who walk after the flesh.  affirming that do what they will they cannot please God. To be in the flesh, sometime is taken in a good part, for it is all one with this (to live in the body,) but here it is taken in an evil part: for to be in the flesh, and to be in Christ, are opposite one to another, so that to be in the flesh, is to be in the state of nature unregenerate, a stranger from the grace of Christ: and the phrase is very significant, for it imports an universal thraldom of man's nature unto the lusts of the flesh. That speech of the Apostle to Simon Magus, 
Acts. 8. 23.  I see that thou art altogether in the gall of bitterness, signifies much more than if he had said, the gall of bitterness was in him: and the spirit of God, when he says that man is in his sin, 
What it is to be in the flesh.  or in the flesh, doth thereby express a far greater corruption of his wretched nature, then if he did say that sin and fleshly corruption is in him.  
Syricius Bishop of Rome expounds this place of married persons, 
Syricius expounds this of the state of marriage wrongfully.  affirming that they are in the flesh, and so cannot please God, flatly against the Apostles own commentary, for he wrote this Epistle to the godly Romans, among whom were many married persons, such as Aquila and Priscilla, whom afterward he commends for godliness, and of whom he says, verse 9 ye are not in the flesh, because the spirit of God dwells in you: so doth the Apostle expound it himself, and therefore the Pope is but a perverse interpreter of the Apostles mind, and his favourers are but seducers, who will have us to seek out of the box of his breast the true sense and meaning of all scripture.  
Always leaving them, 
The best actions of wicked men please not God.  let us mark again here the miserable estate of such as are strangers from Christ. What an unhappy condition is this, that a man should live in that state of life, wherein do what he will he cannot please God? 
Gen. 4. 5.  Let Cain sacrifice with Abel, the Lord shall not accept it; 
Gen. 27. 38.  let Esau his tears seeking a blessing from his father, be shed as abundantly as Jacob's were, 
Heb. 12. 17.  when he sought a blessing from the Angel, 
Gen. 32. 26.  yet shall he not prevail, he shall not be blessed; 
Hos. 12. 4.  let the Pharise pray in the Temple with the Publican, 
Luk. 18. 11.  he shall not go home justified; and for worldly glory let him be never so high among men, 
Luk. 16.  he is but abomination unto God, yea oftentimes worldlings to whom waters are wrung out of a full cup, are counted blessed and happy, yet is it but ignorance that makes men account much of them that are despised in the eyes of God. 
Aug. in joan. cap. 7. tra. 28  Ideo malus foelix putatur, quia quod sit foelicitas ignoratur, for this cause is an evil man counted happy, because men know not what happiness is. But what ever men be thought of by others, either for his show of Godliness, or his show of worldly glory: under which two shadows, the most part of men deceive the ●emanent; it is certain that he only is blessed, with whom the Lord is pleased. If the tree be not good, it cannot bring forth good fruit, and if the person be not Godly, his actions cannot be acceptable unto God. It is in Christ jesus only that the Father is well pleased, except we be in Christ neither can our persons nor actions please the Lord. The Lord translate us yet further out of this unhappy estate of nature, the Lord root us and ground us in Christ jesus, and 'stablish us to abide in him for ever.   

Verse. 9 Now ye are not in the flesh, 
The second part of his application contains consolation for the godly & that twofold.  but in the Spirit, because the Spirit of God dwelleth in you: but if any man hath not the Spirit of Christ, the same is not his.  
THE Apostle having discoursed of the miserable estate of them who walk after the flesh, doth now turn him toward the godly, 
Consolation against the remanents of carnal corruption that are in us.  to comfort them, lest they should be discouraged with that remanent carnal corruption which they find within themselves, he shows them, that what he hath spoken of the unhappy condition of carnal men, doth no way concern them, for they are not in the flesh, but in the Spirit. In this verse the comfort is first set down, and then a caution annexed unto it; the comfort is for the weak Christian: the Caution for the presumptuous professor: the Apostle so terrifies the wicked, that he reserves comfort for the Godly, and he so comforts the Godly, that he confirms not the wicked in their sins. No sort of men are sooner moved with the sharp speeches of the word of God, then are the children of God. He hath said before, they who are in the flesh cannot please God, lest this should terrify the Godly, he subjoins: But as for you, ye are not in the flesh, for the Spirit of God dwelleth in you Again no sort of me● are more ready to appropriate unto themselves the comforts of God, than they to whom they belong not, and therefore for their sakes the Apostle subjoins the Caution: If any man have not the Spirit of Christ, the same is not his.  
Where first we may learn that the word of God ought so to be handled and received, 
The word of God should so be handled, that it be applied.  that it should be applied to the comfort of those who are the sons of consolation, and to the conviction of others: the Apostle doth now ye see apply his former doctrine, letting them to whom he writes see the comfort and admonitton which out of it riseth unto them: so ought we alway to handle and hear the word of God, as considering what is our part and interest in it, for this word is written for us, and doth so nearly concern us, that as Moses saith, It is our life: it giveth sentence either with or against every man that hears it, being to the one the savour of life, to the other the savour of death. When john the Baptist preached that word of judgement, 
Math. 3. 10.  Now the axe is laid to the root of the tree, every tree that bringeth not out good fruit, shall be hewn down and cast into the fire, his hearers so received it, as a word which touched them nearly, and therefore both People, Publicans, and Soldiers came to him and asked, 
Luk. 3. 10. 12 14.  What shall we do then? So the jews in like manner asked Peter being pricked in their hearts at the hearing of his Sermon, 
Act. 2. 37.  What shall we do then? the same was the voice of the jailor to Paul and Silas, and it should be the voice of every man as oft as he hears the word of God condemning his sins, 
Acts. 16. 30.  What shall I do then, that I may be saved? As meat brought to the table cannot nourish unless it be applied to the mouth, and from thence sent down into the stomach: so the word of God cannot profit us unless we so hear it: ut traijciatur in viscera quaedam animae nostrae, 
Bernard.  & transeat in affectiones nostras, that it be sent into the bowels of our soul, and enter into our affections. If in this manner thou receive the word of God, out of doubt thou shalt be saved by it, but in this part most part of men hears the word of God, as they would hear an Indian story, or some other such discourse as did not concern them: whereof it comes that at this day, after long planting and watering, there is so small a spiritual growth in grace and godliness among us,  
Now ●or the words, 
How the Apostle gives judgement of others that are spiritual.  ye are not in the flesh, but in the spirit, that is, as ye heard it before expounded, ye are not carnal men, but spiritual. Here it is to be inquired seeing no man knows the things of a man but the spirit of a man, how could the Apostle know that these Romans were spiritual? 
1 Sam. 1.  Was not Eli deceived in judging of Anna? she sought the Lord in the affliction of her spirit, and he judged that she had been a wicked woman: and may not godly men be deceived on the other extremity, to think well of them who are evil indeed? I answer, the Apostle doth here write unto a Church and a public fellowship or company of men, separate from the remanent of the world by the heavenly vocation, called to be Saints, and therefore might undoubtedly write unto them as unto Saints, and spiritual men, it being alway most sure that where the Lord gathers by his word a Church, he hath alway in the midst thereof a number that belong to the election of grace.  
But to proceed further, 
A threefold judgement, first of ourselves by faith, secondly by fruits, thirdly by revelation  and to see how far we may go in judging of a private man, we must know that first there is a judgement of faith; secondly a judgement of fruits; thirdly a judgement of extraordinary revelation. By the first we can only judge ourselves, and know our own salvation, according to that of the Apostle, prove yourselves if ye be in the faith, 
2 Cor. 13. 5  know ye not your own selves, how that Christ is in you, except ye be reprobates? By the judgement of fruits we may also proceed and judge of others, according to that rule of our blessed Saviour, Ye shall know them by their fruits, 
Math. 7. 16  no man gathers grapes of thorns or figs of thistles. Every good tree bringeth forth good fruit, and a corrupt tree bringeth forth evil fruit. These first two are common to every Christian, the judgement of fruits being helped by the judgement of Charity. Concerning the third, Simon Peter knew by extraordinary revelation, 
Acts. 8.  that Simon Magus was a reprobate, a child of perdition: by it the Apostle Paul knew that the same unfeigned faith dwelled in Timothy, 
1 Tim. 1. 5  which dwelled before in his grandmother Lois, and in his mother Eunice: and by it john the Evangelist knew that the Lady, 
2 john. 1. 1  to whom he wrote was an elect Lady; but as for us we are not to presume the election or reprobation of any man by such extraordinary revelation.  
Again we have to mrke for our comfort, 
Comfort that the Lord calls them spiritual in whom remained carnal corruption.  how the Apostle calls them spiritual men, in whom notwithstanding remained fleshly corruption. The judgement of the Lord and Satan are contrary: there is in you (saith the deceiver to the weak Christian) fleshly corruption, therefore ye are carnal: there is in you (saith the Lord through my grace) a spiritual disposition, therefore ye are spiritual. Satan is so evil that his eye sees nothing in the Christian, but that which is evil: the Lord is so good, that he sees no transgression in Israel, 
The Lord esteems of hi● his children 'cording t● his new 〈◊〉 in them, 〈◊〉 after their corruption  he judges not his children by the remanents of their old corruption, but by the beginnings of his renewing grace in us. One dram of the grace of Christ in the soul of a Christian, makes him more precious in the eyes of God, than that any remanent corruption in him can make him odious: therefore is it that the Lord gives unto them the names of his beloved, his servants, his Sons, his Saints, 
1 joh. 3. 9  who are so only in part and by a beginning. Both these are true, 
1 joh. 1. 8  he that is borne of God sinneth not, and again, if we say we have no sin we deceive ourselves: 
Augustine.  Illud ex primimitijs novi hominis, istis ex reliquijs veteris, the one we have of the first fruits of the new man, the other of the remanents of the old man. Let us therefore be so continually displeased with our inhabitant corruption, that we despair not, nor be discouraged, neither let us so complain of our sins that we become false witnesses against the grace of God which is in us. If there were nothing in us but that we have by nature our estate were most miserable, but seeing beside nature the●e is in us a new workmanship of grace, f●om the which the Lord accounts us new and spiritual men, we have (thanks be to God) matter of comfort.  
As Satan is a liar in denying the name of spiritual men to men regenerate, 
Papists will have none called spiritual men but their Clergy.  so his supposts, adversaries of the truth of Christ, are lying deceivers and unjust robbers, when they restrain this name to such as are of their Clergy, which here the Apostle makes competent to every man in whom the spirit of Christ dwelleth, 
Fer●●s.  Spiritualem non facit vestis, locus, officium, opus, sed Spiritus, it is neither garment (says one of their own) nor place, nor office, nor external work, that makes a man spiritual, but the holy Spirit, dwelling in him.  
Because the Spirit of God dwells in you. 
The spirit of God where he dwells, works; where he works he works not in vain, therefore they cannot but ●e spiritual in 〈◊〉 he dwells.  He subjoins here the confirmation of his former comfort, he hath said unto them: ye are not in the flesh, he proves it, the Spirit of God dwells in you, therefore ye are no● in the flesh, not carnal, but spiritual. The necessity of the consequence depends upon this midst, that the spirit of God where he dwells, is not idle but works; where he works, he works not in vain, but effectuates that which he intends, he transforms them, in whom he dwells into the similitude of his own Image, he is compared to fire that gives light even to them who are far of, and heat to them who are near hand, but transchangeth those things into the nature of fire, which are cast into it, with so marvelous a virtue, that iron which is cold by nature being put into the fire becomes hot and burning: so doth that holy Spirit illuminate every one who comes into the world, but he changeth all those in whom he dwelleth, he transformeth them into his own similitude, and endueth them with an holy and heavenly disposition, than his argument is sure, the Spirit of God dwelleth in you, therefore ye are not carnal, but spiritual.  
In the end of the last Chapter the Apostle said, 
Strange that two guests of so contrary natures, as sin and the holy spirit should dwell in one man.  that sin dwelleth in the man regenerate, it is not I but sin that dwelleth in me, and here he says that the spirit of God dwelleth in the man regenerate: this is strange that two guests of so contrary natures, should both at one time have their dwelling in man. I compare the soul of man regenerate to the house of Abraham, 
Rom. 7. 17  wherein there was both a free woman Sarah, 
The soul of man regenerate compared to the house of Abraham.  and a bond woman Hagar, with their children, Ishmael the son of the bond woman borne after the flesh, is older and stronger than Isaac, the son of the free-woman borne after the spirit, that is, according to the promise; he disdains little Isaac as weaker, and persecutes him, yet the comfort of Isaac is, that though Ishmael dwell in the house of Abraham for a while, he shall not remain: the son of the bondwoman shall be cast out, and shall not inherit the promise with the son of the free woman: such a house is the soul of a Christian, there dwelleth in it at one time both old nature and new grace, with their children, the old man at the first being older and stronger than the new man, doth persecute him, and seeks by all means to oppress him, but at the last he shall be cast out.  
This metaphor of dwelling, 
marvelous that the inhabiter is larger than the habitation.  doth also yield unto us exceeding great comfort: in all other habitations the lodging is larger than the inhabiter, but this is marvelous that the lodging here is so little and the inhabiter so great: that infinite majesty, whom the heaven of heavens cannot contain, who hath the heaven for his throne, and the earth for his footstool, hath chosen for his dwelling and place of rest, the soul of him that is poor, contrite, and trembles at his word A wonderful mercy, that the highest majesty should so far dimit the self, as that passing by all his other creatures, he should make choice of man to be his pleasant sanctuary.  
From this it is evident that this dwelling doth design some special presence of God with his own children, 
The special glory of a Christian is that God dwells in him.  which he shows not unto others, it is true he is present in every place, bounded within no place; he contains all things, uncontayned of any; where he dwelleth not as a Father, there he sits as a judge, and is a terror: which manner of way the damned are continually vexed with his presence, but in the Christian he dwells as a master in his own family, as a Father with his children, quickening, ruling▪ and preserving them, 
Worldlings may exceed him in woridly gifts, but can not match him in this.  Worldlings may match the Christian in external gifts, but cannot compare with him in this internal glory, though without he be but an earthen vessel, yet hath he within an heavenly treasure, for he is the habitation of God, in whom the Lord dwells by his spirit. It was Benjamin his glory, that the Lord should dwell between his shoulders; 
Deut. 33. 12.  and the glory of jerusalem, that there the Lord dwelled between the Cherubins; but most of all the glory of a Christian, that the Lord dwelleth between the secrets of his soul: let worldling rejoice in their outward privileges, and in their presumptuous minds leap like the mighty mountains, esteeming themselves high as mount Basan, yet this is the glory of a Christian, that God delights to dwell in him.  
Let us therefore make much of them who fear the Lord, 
They should be honoured in whom Christ dwells.  though in regard of their outward estate, they were never so base, we should not be asham●d to do them honour for his sake who dwelleth in them. 
Dan. 6.  Dari●s preferred Daniel because the spirit was excellent in him; and Pharaoh honoured joseph because the Spirit of God was in him, 
Gen. 41. 42  yea the Angels are content to be Servants and Ministers to them who fear the Lord, they honoured Shepherds for Christ's sake with their presence, which they did not unto King Herod for all his glory, and shall not we delight in Gods excellent ones upon earth? 
Psal. 15.  surely he shall dwell in the Tabernacle of God, in whose eyes a vile person is contemned, but he honoureth them who fear the Lord. Hereby we know that we are translated from death to life, because we love the brothers.  
Not only doth this Metaphor of dwelling import a familiar presence, 
The Metaphor of dwelling imports a continuance of god's presence with his children.  but also a continuance thereof, for he sojourns not in us as a stranger that lodges for some days, or Months in a place, but hath settled his residence, to dwell in us for ever, however by temporal desertions he humble us, yet shall he never depart from that soul, which once he hath sanctified to be his own habitation, 
Three arguments to prove that the regenerate are sure of perseverance in Grace.  and this comfort is confirmed to us by most sure arguments. The first is taken from the nature of God, He is faithful (saith the Apostle) by whom we are called to the fellowship of his Son jesus Christ our Lord, he will confirm us to the end, that we may be blameless in the day of our Lord jesus. 
Fron the nature of God who begets us.  And again, (saith he) I am persuaded that he who hath begun this good work in you will perform it, until the day of Christ. That word which the Lord spoke to jacob, stands sure to all his posterity, 
Phil. 1. 5. 6.  I will not forsake thee till I have performed that which I promised thee. The covenant of God is perfect and everlasting, and therefore with David will we give this glory unto God, that he will perform his promise toward us, 
Fron the nature of that life communicated to us.  and bring forward his own work in us to perfection. The second argument is taken from the nature of that life which Christ communicateth to his members, it is no more subject unto death, We know that Christ being raised from the dead, 
Rom. 6. 9  dies no more, this life I say is communicated to us, for it is not we that lives, but Christ that lives in us. And the third is taken from the nature of that seed whereof we are begotten, 
Fron the nature of that seed whereof w● are begotten.  for as the seed is, so is the life, that comes by it, now the seed (saith the Apostle) is immortal, we are borne of new not of mortal seed, but immortal, our life therefore is immortal. 
1 Pet. 1. 23.   
But against this is objected, 
How the spirit of God is said to depart from Saul.  that the Spirit of the Lord departed from Saul, and that which David prays, take not thine holy Spirit from me. To this I answer, that the spirit is taken sometime for the common and external gifts of the spirit, 
1 Sam. 16. 14.  such as are bestowed as well upon the wicked as upon the godly, 
Psal. 51. 11.  as the gift of Prophecy, government, working miracles, and such like, and these once given may be taken again: in this sense it is said, that God took the spirit that was upon Moses and gave it unto the seventy Elders, and so also it is said that the spirit of God departed from Saul, there it is put for the gift of government: sometime again it is taken for the special and internal gift of sanctification: this spirit once given is never taken away, for this gift and calling of God is without repentance, that is, they never fall under revocation.  
To the second, 
How David prayeth that God would not take from him his holy Spirit.  when David saith, take not thine holy spirit from me, and restore me again to the joy of thy salvation, this imports not a full departure of God's spirit from him, otherwise he could not have prayed; but that his sin had diminished the sense and feeling of that operation of the spirit in him, which he was wont to feel before: and so is it with others of God's Children, that either the neglect of the spiritual worship, or the commission of some new sins doth so impair the sense of mercy in them, that to their judgement the spirit of God hath justly forsaken them. This I confess is a very heavy estate, and more bitter to them that have felt before the sweetness of God's mercy than death itself, yet even in this same estate wherein no comfort is felt, 
In spiritual desertions we must distinguish between that which is, and which we feel.  let patience sustain men, let them learn to put a difference between that which they feel, and that which is, and remember that this is a false conclusion, to say, the spirit of grace is not in thee, because thou canst not feel him, for as there is a substance in the Oak or Elm, even when it hath cast the leaves, 
Esa. 6. 13.  so is there Grace in the heart many times when it doth not appear, and these desertions which endure for a while, are but means to effectuate a nearer communion, 
Chri. in Mat. hom. 14.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. he turneth away from thee (saith chrysostom) for a short while, that he may have thee for ever with himself.  
Now it remains that we consider of these benefits we have by the dwelling of Christ's Spirit in us, 
What great benefits comes to the soul by the dwelling of Christ's spirit in us.  and of the duties which we owe again unto him. The benefits are many and great, Si enim tanta sit vis animae in massa terrae sustinenda, mouend●, impellenda, quanta erit vis Dei in anima, quae natura agilis est movenda? for if the soul be of such force to give life and motion to this body which is but a mass of earth, what shall the spirit of God do unto our soul which naturally is agile? the wonderful benefits that the body receives by the dwelling of the soul in it, may lead us some way to consider of those great benefits which are brought unto the soul, by the dwelling of the spirit of God in us.  
But of many we will shortly touch these two only: 
He repairs the whole lodging of soul and body.  the first is, that where this holy spirit comes to dwell, he repairs the lodging; man by nature being like unto a ruinous palace, is restored by the grace of Christ. This reparation of man is sometimes called a new creation, sometimes regeneration, and it extends both to soul and body: as to the soul, the Lord strikes up new lights in the misdo, restores life to the heart, communicates holiness to the affections, so that where before the soul was a habitation for unclean spirits, 
Isai. 13. 21.  lying under the curse of Babel, the Limb and Zijm dwelling in it, 
What ugly guests dwelled in us before he came to possess us.  the Ostriches lodging, the Satyrs dancing, the Dragons crying within her palaces, that is, defiled with all sorts of vile and unclean affections, the Lord jesus hath sanctified it, to be a holy habitation unto himself. And as to the reparation of our bodies, it consists partly in making all the members thereof weapons of righteousness in this life, and partly in deliverance of them from mortality and corruptibility, which shall be done in the day of resurrection; which for the same cause is called by our Saviour the day of regeneration, for than shall he change our mortal bodies, and make them like unto his own glorious body: thus by his dwelling in us have we the reparation both of our souls and bodies. 
He provides all necessaries where he dwells.   
The other benefit we enjoy by his dwelling in us, is the benefit of Provision; where he comes to dwell, he is not burdenable after the manner of earthly Kings, but his reward is with him: for he hath not chosen us to be his habitation for any need he hath of us, 
Iren. cont. val lib. 4. cap. 28.  sed ut haberet in quem collocaret sua beneficia, but that he might have some on whom to bestow his benefits, non indiget nostro ministerio ut domini servorum, sed sequimur ipsum ut homines lumen s●quuntur, nihil ipsi praestantes, sed beneficium a lumine acc●pientes, he hath no need of our service, as other Lords have need of their servants, but we follow him as men follow the light, giving nothing to it, but receiving a benefit from it.  
It falls commonly out that where men of mean estate receive to lodge those that are more honourable, 
Not like kings of the earth who oft times are burdenable to them with whom they lodge.  they disease themselves to ease their guests, but if thou receive this rich spirit of the Lord to lodge, non angustaberis sed dilataberis, thou shalt not be straited but shalt be enlarged, saith. Augustine: he knew the comfort he reaped by this presence of God, 
Ang. de verb Apost. ser. 15  and therefore could speak the better thereofunto others; quando hic non eras angustias patiebar, nunc implesti cellam meam, & non meam exclusisti, sed angustiam meam, when thou Lord dwellest not in me, much anguish of mind oppressed me, now thou hast filled the cellars of my heart, thou hast not excluded me but excluded that anguish which troubled me. In a word, the benefits we receive by him, do not only concern this life, but are stretched out also to eternal life. David comprises all in a short sum, the Lord is a light and defence, he will give grace and glory, 
Psal. 84. 11.  and no good thing shall be withholden from them that lo●e him.  
The greater benefits we have by the dwelling of Christ in us, 
What duties of thankfulness we owe to our Lord who 〈◊〉 in us.  the more are we obliged in our duty to him. O how should that house be kept in order, wherein the King of glory is resident? what daily circumspection ought to be used that nothing be done to offend him? not without cause are these watchwords given us, 
Eph. 4. 30.  grieve not the spirit, quench not the spirit. 
1 Thes. 5. 19  There are none in a family, but they discern the voice of the master thereof, 
That we discern the voice of our Master and obey it.  and follows it, they go out and in at his commandment: if he say unto one Go, he goeth, if to another Come, he cometh: if the Lord be our master, let us hear every morning his voice, and inquire what his will is we should do, 
Math. 8. 9  with a promise to resign the government of our hearts unto him; for it is certain he will not dwell where he rules not: as he will admit no unclean thing within his holy habitation, so will he not dwell with the uncircumcised in heart; the Lord will not take a wicked man by the hand, no● have fellowship with the throne of iniquity. 
Macar. hom. 12  If holy men when they see brothels abhor them, and goes by them, how much more shall we think that the most holy Lord will despise and pass by their souls which are polluted, rather like to the filthy stews of Sodom, than the holy sanctuary of Zion, for the Lord to dwell in?  
And if hereby the weak conscience be cast down, 
That every day we sweep and water his chamber with the bosom and tears of repentance.  reasoning within the self, alas how can my beloved dwell with me, who am so polluted and defiled; remember that the more thou art displeased with thyself, the more thy Lord is pleased with thee: for thy daily pollutions he hath appointed daily washings, in that fountain which he hath opened to the house of David for sin and for uncleanness. 
Zach. 13. 1.  Sweep out thy sins every day by the bosom of holy anger and revenge, and water the house of thy heart with the tears of contrition, 
Cyprian.  quoniam sine aliquo vulnere esse non possumus, medelis spiritualibus vulnera nostra curemu●, seeing we cannot be without some wounds of Conscience, let us daily go to the next remedy, that with spiritual medicines we may cure them, chastising ourselves every morning, and examining ourselves upon our bed in the evening.  
And again, 
That in his Temple there want not morning and evening sacrifice.  seeing we are made the Temples of the holy Ghost, there should be within us continual sacrifices offered unto God of prayer and praising, together with a daily slaughter of our beastly affections. Among the Israelites Princes were known by the multitude of their sacrifices which they offered unto God, but now they who sacrifice most of their uncleave affection's, are most approved as excellent Israelites of the Lord, who can best discern an Israelite. From the time the Lord departed from jerusalem's Temple, the daily sacrifice and oblation ceased, and where there is not in man, 
Macar. hom. 28  neither prayer nor praising of God, nor mortification of his beastly lusts, but the spiritual Chaldeans hath come in, and taken away this daily sacrifice, it is an evident argument that the Lord dwelleth not there.  
Last of all, 
Bastard professors lodges this holy spirit in a wrong room.  let us mark here that the Apostle saith this dwelling of the spirit is in us, it is not without us, the kingdom of God is within us, if he dwell he will dwell in our hearts by faith, for he himself requires the heart. As for them who lodge him in their mouths by professing him, 
Eph. 3. 17.  in their eyes by advancing them to heaven, in their hands by doing some works of mercy, and not in their hearts, these are carnal men not spiritual, pretend what they will, hypocrites who draws near the Lord with their lips, but their hearts are far from him, accursed deceivers who having a male in their flock, vows and sacrifices a corrupt thing unto the Lord: which I do not speak as if I did condemn the outward service done in the body to the Lord, provided it flow from the heart. Ye are bought with a price, therefore glorify God in your body, 
1 Cor. 6. 20.  and in your spirit, for they are Gods.  
And this also is to be marked for the amendment of two sorts of men among us, 
Humble gestures of the body in public exercises of divine worship prophanly scorned by some.  who are in two extremities: we have some who are become scorners of the grace of God in others, neither can they be humbled themselves in the public assemblies of the Saints, nor be content to see others express their inward motion by outward humiliation, they sit down in the throne of God, and condemns others for hypocrisy, not remembering that sin is to be reserved to the judgement of God, who only knows the heart, and that those same things which they mislike in their brethren, the Lord hath allowed in others. The Apostles precept commands us to lift up to the Lord pure hands in prayer. David's practice teaches us to advance our eyes to the Lord: shall not thy brother lift up his hands and his eyes to the Lord? shall he not sigh to God, nor mourn in his prayers like a Dove, as Ezekiah did, but thou incontinent wilt tax him of hypocrisy? We read that jacob sought a blessing from the Lord with tearrs, and obtained it, Esau sought a blessing from his father with tears and crying, and obtained it not: were the tears of jacob the worse, because Esau also shed tears? judge not lest thou be judged, the judgement of Hypocrisy (as I have said) belongs to the Lord. 
Superstitiously abused by others.   
On the other extremity are they who think they have done enough when they have discharged some outward exercises of religion, though they take no pain to sanctify the heart to works of divine service. On the Saboth they come to the house of God, they bow their heads like a bulrush with the rest, they pray and praise the Lord in the external forms with the rest of the congregation, but considers not whether or no they come into the temple by the motion of the Spirit as Simeon did, if they pray and praise the Lord with prepared hearts as David did; neither t●ye they when they go out, whether or no they have met with the Lord, found mercy, and returneth home to their houses justified as the Publican did. It is true we are to glorify God with ou● bodies because they are his, but most of all with our spirits, because God is a spirit, he loveth truth in the inward affections, and delights to be worshipped in spirit and truth.  
We are called by the Apostle, 
Seeing we are the temples of God we should be more beautiful within, then without.  the Temples of God, Salomon's Temple the further it was, the finer: in the outward Court stood an Altar of brass, whereupon beasts were sacrificed: in the inward Court was an Altar of gold, whereupon incense was sacrificed; but the Sanctuary or most holy place did far exceed them both, in it was nothing but fine gold, in it the Lord gave out his oracles from between the Cherubins, in it stood the Ark of the covenant, wherein was the Tables of the Law. And so indeed the Christian ought to be holy without, his looks, his words, his ways should all declare that God dwelleth in his heart, he should have engraven, as it were, on his forehead, Holiness to the Lord, 
Exod. 28. 36  as Aaron had, but much more should he be holy within: between the secrets of his Soul should the Lord have his residence, and in his heart the testimony of God, which is the word of God should dwell plentifully.  
But as for the wicked, 
But the wicked are compared sometime to open, and sometime to painted sepulchres.  they are either compared to open sepulchres, their mouth being like that gate of the Temple called Shallecheth, out of which was carried all the filth of the temple, the abomination of their heart being made manifest by their mouth, or then in their best estate they are compared to painted sepulchres, 
Mat. 23. 27.  beautiful without but within full of rottenness, 
Psal. 32. 2.  having a show of godliness, wanting the power thereof, But the man is blessed in whose heart there is no guile, 
joh. 1. 47.  he is a Nathamell indeed, a true Israeli●e who is one within, 
Rom. 2. 29.  whose praise is not of men but of God.  
But if any man have not the Spirit of Christ, 
The secondary great question in religion is this, who are Christians.  the same is not his. The Comfort being ended, now follows the Caution. Every man (saith Solomon) boasts of his own goodness, but the Lord (saith the Apostle) knoweth who are his. As the first great question in Religion is concerning the Saviour of the world, 
Mat. 11. 3.  Art thou he who is to come, or shall we look for another? so the second is concerning them who are to be saved: if the judgement be referred to man, now every man among us accounts himself a Christian: If judgement be sought from the Lord, here he gives one answer for all: If any man have not the Spirit of Christ the same is not his.  
Albeit among men there be an allowable difference of estates, 
A sovereign rule whereby Christians of all estates must be tried.  yet concerning Christianity, both King and Subject, rich and poor, learned and unlearned comes all to be tried by one rule. It is a common thing among men to esteem somewhat more of themselves for the privilege of their estate, wherein they excel others, but the Apostle destroys the pride of all their glory with one word, If any man, so he speaks without exception, be what thou wilt beside; were thou never so noble, never so rich, never so learned, if thou hast not the Spirit of Christ thou art none of his, all the privileges of men without jesus are nothing, that which is high among men is abomination to God. Man in his best estate is altogether vanity, the glory of flesh is but as the flower of the field: the Spirit of the Lord judgeth of all the glory of man as of the pomp of Agrippa, 
Acts. 25. 23.  he came down saith S. Luke, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is all but fantasy and vanishing shows: nothing commends us to God, but this one, to have the spirit of Christ dwelling in us.  
Again we see here that Christ and his Spirit cannot be sundered, 
Christ and his Spirit are not sundered.  except men will crucify again the Son of God. Let no man therefore say that he hath Christ, unless he have the Spirit of Christ. As he is not a man who hath not a Soul, so he is not a Christian, who hath not the spirit of Christ: no man counteth that a member of his body, which is not quickened by his Spirit; no more is he a member of Christ, 
1 john. 4. 13  who hath not the spirit of Christ: hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit. And as Christ and his spirit are not sundered, so cannot the spirit be sundered from the fruits of the Spirit: 
Gal. 5. 22. 23  now the fruits of the Spirit, are Love, joy, Peace, Long Suffering, Gentleness, Goodness, Faith, Meekness, Temperance. If the Spirit of Christ dwell in us, and if we live in the Spirit, 
24  let us walk in the Spirit: this is the conviction of carnal professors, that while they say the spirit of Christ is in them, they declare none of his fruits in their conversation, but to insist somewhat more in this same purpose.  
We are to know, 
Operations of the spirit are twofold.  that the effects and operations of the Spirit are twofold: the one is a general and common operation which he hath in the wicked, for he illuminates every one who cometh into the world. 
external common to all men.  Neither can any man say, that jesus is the Lord but by the Spirit: every spark of light, and portion of truth be it in whom it will, 
john. 1.  flows (out of doubt) from this holy Spirit. 
1 Cor. 12. 3.  That Caiaphas and Saul can Prophecy, that judas can Preach, all is from him: but of ●his manner of operation is not here meant, for this way he worketh in the wicked, 
Internal and proper to the godly.  not for any good to them, but for the advancement of his own work. The other kind of the holy Ghosts operation is special, and proper to the godly, by the which he doth not only illuminate their minds, but proceeds also to their hearts, and works this threefold effect in it, Sanctification, Intercession, and Consolation.  
First he is unto them a spirit of Sanctification, 
Three effects wrought by the special operation of the spirit in the godly.  renewing their hearts by his effectual grace, he first rebukes them of sin, he wakens their conscience with some sight of their iniquities, and sense of that wrath which sin hath deserved: whereof arises heaviness in their hearts, sadness in their countenance, 
Sanctification.  lamentation in their speech, and such an alteration in their whole behaviour, that their former pleasures become painful unto them, and others who knew them before wonders to see such a change in them. From this he proceeds and leads them to a sight of God's mercy in Christ, he inflames their hearts with a hunger & thirst for that mercy, and works in their hearts such a love of righteousness, and hatred of sin, that now they become more afraid of the occasions of sin, than they were before of sin itself: this resistance made to the ●entations, this care to eschew the occasions of sin, is an undoubted token of the spirit of Christ dwelling in thee.  
This is the first operation of the spirit, but it is not all, he proceeds yet further by degrees: for the kingdom of God is as if a man should cast seed into the earth, which grows up and we cannot tell how, first it sends out the blade, secondly the ears, and then the corns; so proceeds the kingdom of God in ma● by degrees. 
Intercession.  In the second place the holy spirit becomes to the godly a spirit of Intercession, so long as we are bound with the cords of our transgressions we cannot pray, but from the time he once lose us from our sins, he openeth our mouth unto God, he teacheth us to pray not only with sighs and sobs that cannot be expressed, but also puts such words in our mouths as we ourselves who spoke them are not able to repeat again. 
Consolation.   
And thirdly he becomes unto them the spirit of Consolation, if he be unto thee a sanctifier, and an intercessor, he shall not fail at the last to be thy comforter: If at the first after that thou hast sent up supplications, thou find not his consolation descending upon thee, be not discouraged, but be the more humbled; for alas our sins shortens his arm, and the hardness of our hearts holds out his comforts: we must fall down with Mari●, 
Math. 26.  and lie still washing the feet of Christ with our tears, before he takes us in his arms to kiss us with the kisses of his mouth● and if we find these effects of his presence going before, humiliation of our heart, and the grace of prayer, we may be out of all doubt that his consolations shall follow after.  
Of this it is yet further evident against all those who deny that the Christian may be sure of his salvation, 
That a Christian who hath God's spirit knows that he hath him.  that he who hath the spirit of jesus knows that he hath him, as he who hath life feels sensibly that he hath it, and is able truly to say I live: ●o he who hath the spirit of jesus knows by feeling that he hath him, and is able to say in truth, 
Gal. 2. 20.  Christ liveth in me▪ Know ye not: (saith the Apostle) that Christ jesus is in you, 
2 Cor. 13. 5.  except ye be reprobates?  
This shall be further confirmed by considering those three names which are given to the holy spirit, 
And therefore may be sure of salvation, is proved by three names given to the holy spirit.  from his operation in us: he is the Seal, the earnestly the witness of God: the use of a Seal is to confirm and make sure. One of these two therefore must the Papists say, that ●yther none are sealed by the holy Spirit, or else they must confess, that they who are sealed are sure. 
1 He is God's Seal.  If they say that none are sealed by this Spirit, they speak against the manifest truth of God, grieve not the holy spirit, by whom ye are sealed against the day of redemption. 
Eph. 4. 30.  And if they deny that they who are se●led by him are sure of that salvation which God hath promised, & he hath sealed, they blaspheme, calling him such a seal as makes not them sure who are sealed by him: he who hath the seal of a Prince rests assured of that which by the seal is confirmed to him, a●d shall not the seal of the 〈◊〉 God, the Spirit of promise, confirm that man in the assurance of salvation, who hath received him? Neither is he only the seal of God, 
God's earnest.  but he is also the earnest of our inheritance and the witness of God, he that believeth in the son hath a witness in himself: 
1 joh. 5. 10.  what will the adversary of Christian comfort say to this? if ye say that there are none to whom God's spirit witnesses mercy, from God ye speak against the Apostle, the spirit bears witness to our spirit, 
Rom. 8. 16.  that we are the sons of God: or if ye say that those who have this testimony of the spirit are not sure of mercy, ye blaspheme as of before, 
God's witness.  & speaks yet manifestly against the Apostle, who says that the witnessing of this spirit unto our spirit, makes us to cry Abba father. But we will speak more of this hereafter.  
But now to conclude this verse: 
Sin causes the Lord deny his own creature.  seeing he who hath not the spirit of Christ, is none of his, whose then shall he be? certainly he is the vassal of Satan, the Lord shall deny him, the Lord shall disclaim him, as not belonging to him, 
Luk. 13. 27.  depart from me ye workers of iniquity, I know not whence you are. O the bitter fruit of sin! which causes the Lord to deny that creature to be his, which once he made to his own image. Let us therefore hate our sin unto death, let us in time make haste to depart from iniquity, which shall at the last draw on that sentence upon the wicked, depart from me. The Lord deliver us from it through jesus Christ.   

Verse. 10. And if Christ be in you, the body is dead, because of sin: but the Spirit is life for righteousness sake.  
HItherto hath the Apostle comforted the Christian against the remanents of sin: 
Consolation against the fruit of sin, specially against death, whereunto we are subject.  now he comforts him against the fruits and effects of sin which he findeth in himself. The godly might have objected, ye have said before the fruit of carnal wisdom is death, are we not subject unto death, and so of the fruits and effects of sin? what can we judge but that we are carnal? To this he answers, first by a confession, it is true that the body is dead because of sin, but if Christ be in you, the spirit through his righteousness is endued with life: ye are not therefore to conclude, that ye are carnal because death through sin is entered into your bodies, as to confirm yourselves in this, that life through the righteousness of Christ is communicated to your soul; and so the sum of his comfort will be this, 
The death whereunto we are subject is neither total nor perpetual.  the death whereunto you are subject, is neither total nor perpetual: that it is not total, he declares in this verse, for it strikes not upon the whole man, but upon the weakest part of man, which is his body, as for his most excellent part, which is his soul, it is partaker of a life that is not subject unto death. That it is not perpetual he declares in the next verse, our bodies shall not bide for ever under the bands of death, the spirit of Christ that now dwells in them shall at the last raise them up from death, and clothe them with immortality and incorruptibili●ie.  
If Christ be in you. 
The Comforts of God are not common to all men indifferently.  Before the Apostle bring in his comfort, he premits a con●●tion, to teach us, that the comforts of God belong not indifferently unto all men, he who is a stranger from Christ, hath nothing to do with these comforts. 
Mat. 10. 12. 13.  When our Saviour commanded his Disciples to proclaim peace unto every house they came to, he foretold them, it should abide only with the sons of peace: he forbade them in like manner to give those things which were holy unto dogs, 
Mat. 7. 6.  or to cast pearls before Swine. This stands a perpetual Law to all Preachers, that they presume not to proclaim peace to the impenitent and unbelieving, but as Ieh● spoke to Iehorams horseman, What hast thou to do with peace: 
2. Kin. 9 18.  so are we to tell the wicked, who walk still on in their sins, that they have nothing to do with that peace preached by the Gospel.  
Secondly, 
Christ dwelling in us is by his spirit: no carnal presence required to make our union with him.  if we compare the former verse with this, we shall see that the manner of Christ's dwelling in his children is by his Spirit. To make up our union with Christ, it is not needful that his human nature should be drawn down from heaven, or that his body should be every where, as the Ubiquitaries affirm; or that in the Sacrament the bread should be transubstantiate into his body, as the Papists imagine: his dwelling in us is by his spirit, and our union with him is spiritual; neither yet by so saying, do we divide his two natures, for they are inseparably united in one personal union, which union doth not for all that import, that his human nature is extended over all, as his divine nature is, 
Act. 3. 21.  The heavens must contain him, till he come again, Noli dubitare, 
Aug. epist. 57 ad● Dar●●n.  ibi esse hominem. Christum, unde venturus est: Put it out of doubt, that the man Christ jesus is in that place, from which he shall come: Keep faithfully that Christian confession, He is risen from the death, ascended unto Heaven, and sits at the right hand of his Father, and that he shall come from no other place, but from Heaven to judge the quick and the dead: and he addeth that which the Angel said to his Disciples, 
Act. 1. 11.  this jesus who is taken up from you into heaven, shall so come as ye have seen him go into heaven, that is (saith Augustine) in eadem carnis forma, atque substantia, cui profecto immortalitatem dedit, naturam non abstulit: that is, in that same form and substance of flesh, to the which he hath given immortality, but hath not taken away the nature thereof, Secundum hanc non est p●tandem, quod ubique est diffusus, ubique per id quod Deus, in co●lo autem per ●d quod hom●, according to this nature we are not to think that he is in every place, it is true that as God, he is every where, but as man he is in the heavens: and this for the condition.  
Now to the comfort: 
The comfort of ethnics against death, not comparable to ours, and our courage inferior to theirs.  we have by jesus Christ a threefold comfort against death, whereof two only here are touched. The first that the death whereunto we are subject is not total. The second, that the nature and quality of our bodily death is changed. The third that it is not perpetual, the body shall not for ever lie under death. The Ethnics had also their own silly comforts, but nothing comparable to ours. Nazianzen records that Cleopatra Queen of Egypt, demanding of certain learned men, what kind of death was without the bitter sense of pain, received this answer: there is no death without dolour, but that death was most gentle which was brought on by the Serpent Aspis, and namely that kind thereof which is called Aypnale, because they whose flesh is envenomed with the poison thereof, do incontinently sleep unto death: for which cause also she made choice of it. And Sene●a being by Nero to be executed to death, got it left to his own pleasure, (as great favour showed unto him) to make choice of any death he pleased, he chose to bleed to death in hot water: others among them that offered themselves to most fearful deaths, such as Curtius, Regulus, and others had no comfort to sustain them, but a silly hope of immortal fame of their affection to their country. It was (saith Augustine) the silly comfort of the Gentiles against the want of burial, Coelo tegitur, qui non habet urnam, and as comfortless is the comfort of many bastard Christians, which stands only in a fair Sepulchre, provided before hand for themselves, in an honourable burial commanded & expected of them before death, and in abundance of worldly things which they leave to theirs behind them, all which as saith the same Father, vivorum sunt solatia non mortuorum, are comforts to them that live behind, but no help to them who are dead. I note this, that considering the magnanimity of these Ethnics in suffering of death, notwithstanding the weak and small comforts which they had to sustain them, we may be ashamed of our pusillanimity, who having from Christ most excellent comforts against death, are afraid at the smallest remembrance thereof. 
Tit. 1. 16.  An evident argument that albeit many profess him, yet few are partakers of his power, life, and grace, and that many hath him dwelling in their mouths in whose hearts he dwelleth not by his spirit.  
The body is dead. 
Our bodies are not only mortal but dead.  He says not the body is subject to death, but by a more significant manner of speech, he saith the body is dead. There is a difference between a mortal body and a dead body: Adam's body before the fall was mortal, that is, subject to a possibility of dying, but now after the fall, our bodies are so mortal, that they are subject to a necessity of dying: yea, if we will here with the Apostle esteem of death by the beginning thereof, our bodies are dead already. The officers and sergeants of death, which are dolours, 
The officers of death hath bound us already  infirmities and heavier diseases, hath seized already upon our bodies, and marked them as lodgings, which shortly must be the habitation of death, so that there is no man, who is not presently dead in some part or other of his body. Not only is the sentence given out against us, thou art dust, 
Gen. 3. 19  and to dust thou shalt return, but is begun to be executed: our carcases are bound with cords by the officers of death, and our life is but like that short time which is granted to a condemned man, between his doom and his execution; all which the Apostle lively expresses when he says the body is dead.  
Whereof there arises unto us many profitable instructions: 
Therefore should we live in the body under fear.  and first, what great need we have (as we are commanded) to pass the time of our dwelling here in fear, working out our own salvation in fear and trembling: seeing our sins have cast us into the hands of the first death, 
1 Pet. 1. 12.  shall we 
Phil. 2. 12.  not cry without ceasing, that we may be delivered from the power of the second? Alas it is pitiful that man should so far forget himself, as to rejoice in the time of his misery, to pass over the days of his mortal life in vanity and wantonness, not considering how the first death is already entered into his carcase, nor foreseeing how he may be delivered from the second, 
The pitiful security of carnal professors.  but lives careless, like to the Apostates of the old world, who in the midst of their sinful pleasures were suddenly washed away with the waters of the wrath of God, and their spirits for disobedience sent unto the prison where now they are: and like those Philistims, who banqueting in the platform of the house of Dagon their God, having mind of nothing but eating, drinking, and sporting, not knowing that their enemy was within, were suddenly otherthrowne, and their banqueting house made their burial place: so shall it be with all the wicked, who living in a dead body cares for nothing but how to please themselves in their sin: the pillar of their house shall be pulled down, 
Psal. 58. 9  destruction shall come upon him like a whirlwind, 
Psal. 73. 19  and in a moment shall sudden desolation overtake them.  
And let this same meditation repress in us that poison of pride, 
Death entered into the body should repress our natural pride.  the first sin that ever sprung forth of our nature, next to infidelity, and last in rooting out. Wilt thou consider O man, that thou art but dead, and that thy body be it never so strong or beautiful, is but a lodging of death? and what cause shalt thou have to wax proud for any thing that is in the flesh? 
Bernard.  quid ●u superbis terra & cinis? si superbientibus Angelis non pepercit deus, quanto minus tibi putredo & vermis? what hast thou to do to be proud O dust and ashes? if God spared not the Angels when they waxed proud, will he spare thee who art but a rotten creature? yea Vermis crastino moriturus, 
Aug ser. 21.  a worm that must die to morrow. If so was done to an Angel (saith Bernard) what shall become of me? ille intumuit in coelo ego in sterquilinio, he was puffed up in heaven, and therefore was cast down from the place of his habitation, if I wax proud lying in a dou●g-hill, shall I not be punished and cast down into hell? So oft therefore as corrupt nature stirreth up the heart of man to pride, because of the flowers of beauty & strength that grow out of it: let this humble thee; thy flowers O man, cannot but wither, for the root from which they spring is dead already.  
And lastly, is the body dead? then learn temperance and sobriety, 
Should learn us temperance and sobriety.  what availeth it to pamper that carcase of thine with excessive feeding which is possessed by death already? if men took the tenth part of that care to present their spirits holy and without blame unto the Lord, which they take to make their bodies fat and beautiful in the eyes of men, they might in short time make greater progress in godliness than they have done: but herein is their folly, Carnem pretiosis rebus impinguant, 
Bernard  etc. they make fat their flesh with delicate things, which within few days the worm's shall devour, Animam vero non adornant bonis operibiu, but beautifies not the Soul with good works, which shortly is to be presented unto God. Let us refrain from the immoderate pampering of this flesh, Meats are ordained for the belly, 
1 Cor. 6. 13.  and the belly for meats, but God will destroy them both.  
We have here moreover discovered unto us, 
Satan's shameless impudency discovered.  the shameless impudency of Satan, who daily tempting man to sin, promiseth unto him some good by committing of it, as boldly▪ as if he had never falsified his promise before. He promised to our Parents in Paradise, that if they did eat of the fruit of the forbidden tree, they should become like unto God▪ but what performed he? in stead of making man like unto God, he made him like unto himself: yet as I said, so shameless is that lying Spirit, that he d●re as boldly promise vantage by committing of sin this day, as he did the first day to Adam in Paradise, notwithstanding that we see through miserable experience, that death because of sin is en●●ed into our bodies. Is he not a deceiver indeed? that did first steal from us our birthright, and now would also take from us the blessing, all those benefits we got by our first creation, he hath stolen them from us with his lying words, and now he goes about by lies also to steal from us that blessing of restitution by Christ offered, and exhibited unto us. 
Gen. 31. 7.  jacob justly complained of Laban, that he had deceived him, and had changed his wages seven times, but more justly may we complain of Satan, who innumerable times hath beguiled us, he hath changed our wages, how oft hath he promised us good things, and behold what evil is come upon us?  
Happy were we if in all our temptations we did remember this and reply to Satan in this manner. 
A good answer to be given Satan in all his temptations to sin.  The Lord rebuke thee, thou shameless Liar from the beginning, with what face canst thou speak that unto me, wherein thou hast been so oft convinced by so manifold witnesses to be a manifest Lyar. Of the fruits of sin, which we have seen, we are to judge of the fruits of sin which are not seen: if sin hath made us so miserable in this life, how miserable shall it make us in the life to come, if we continue in it? This is that wisdom which the Apostle recommends to us in that worthy sentence, happy were we if it were sounded continually in the ears of our mind, as oft as we are tempted unto sin, 
Rom. 6. 21.  What fruit have ye then of those sins, whereof now ye are ashamed? He that will search within himself the fruit of his fo●mer transgressions shall easily perceive there is no cause, 
Seeing he hath deceived us so oft, let us believe him no more.  why he should commit sin upon hope of any better fruit in time to come. It was Samsons destruction, that notwithstanding he found himself thri●e deceived by Dalilah, 
judg. 16.  yet the fourth time he hearkened unto her deceitful allurements: and it shall in like manner be the destruction of many, who notwithstanding they have found themselves abused by Satan in time past, yet will not learn to resist him, but gives place unto his lying enticements, and are carried headlong by him into the ways of death: he was a lying Spirit in the mouth of Achabs' Prophets, 
1 King. 22.  to draw him forward in a battle, promising him victory, in the which he knew assuredly that he should die: so is he a lying spirit in the hearts of all the wicked, promising unto them gain, glory or pleasure, by doing those works of sin, whereof he knows well enough they shall reap nothing but shame and everlasting confusion.  
Again, 
How they who live in sin are murderers of themselves.  that we may yet see how foolish they are who live still in their sins, we may mark here that they are murderers of themselves, the malice of the wicked shall slay themselves, 
Psal. 34. 21.  his own sin which he hath conceived, brought forth and nourished shall be his destruction. Every man judges Saul miserable that died upon his own sword, but what better are other wicked men? are not their sins the weapons by which they slay themselves? Thus are they twice miserable: first because they are subject to death: secondly, because they are guilty of their own death. Oh the pitiful blindness of men, albeit in their life they fear nothing more than death, yet do they entertain nothing better than sin which causes death. In bodily diseases men are content to abstain even from ordinary food, where they are informed by the Physician that it will nourish their sickness, and this they do to eschew death, only herein they are so ignorant that notwithstanding they abhor death, yet they take pleasure in unrighteousness, which brings on death.  
And lastly, 
Strange death and diseases cometh upon men through the growth of their sins against God.  seeing we are taught here that sin brings death upon the body, what marvel the Lord strikes the bodies of men by sundry sorts of diseases, and sundry kinds of death, seeing man by sundry sorts of sins provokes the Lord unto anger? he frameth his judgement proportionable unto his sins. If ye walk stubbornly against me, and will not obey me, 
Leuit. 26. 25  I will then bring seven times more plagues upon you, according to your sins. He hath famine to punish intemperance, and the abuse of his creatures; he hath the devouring sword to bring low the pride of man; he hath burning fevers and unclean consuming gouts, to punish the fiery and unclean lusts and concupiscence of man. If now the Lord after that he hath stricken us with famine and pestilence, come among us to visit us also with unaccustomed diseases, what shall we say? but the despising of his former fatherly corrections, and our stubborn walking against the Lord our God hath procured this unto ourselves. Quid mirum in poenas generis humani crescere iram dei, 
Cypri, ad Demet.  cum crescat quotidie quod puniatur? what marvel the wrath of God increase every day to punish men, seeing that increases among men, which deserves that God should punish it?  
But there are two impediments which suffers not these warnings of God to enter into the hearts of men. 
Delay of judgement confirms the wicked in evil, and it is the first impediment which stays them from repenting at God's threatenings.  The one is albeit they find within themselves sins condemned by the word of God, yet the plagues threatened against those sins hath not light upon them. This is that root of bitterness, whereof Moses warned Israel to beware: that they should not bless themselves in their hearts, when God doth curse them, thinking they shall escape judgement, notwithstanding they do those things which God hath forbidden them. 
Deu. 29. 18.  Solomon marked this to be a great cause of iniquity, because judgement is not executed speedily upon the wicked, 
Eccles. 8. 11.  therefore the heart of the children of men is set within them to do wickedly. But O man dost thou not know that the judgement of God is according to truth against all that commit such things? 
Rom. 2. 4.  Why despisest thou the riches of his bountifulness and patience? because the Lord holds his tongue and spares thee for a while, thinkest thou that he will spare thee for ever?  
Every judgement of God executed upon another malefactor, 
But they who are spared should learn wisdom by judgements executed upon others.  may tell thee that thou shalt not escape, dies poenae nondum advenit, the day of punishment, of judgement, of retribution is not yet come: though in this life the Lord should not come near thee, yet thy judgement is not far off, and thy damnation sleeps not. Interim plectuntur quidam, quo caeteri corrigantur, 
2 Pet. 2. 3.  tormenta paucorum exempla sunt omnium: In the mean time some are punished that the rest may be 
Cyp. de lapsis serm. 5.  corrected, the torments of a few are the examples of all. As the Lord jesus set those eighteen men, on whom the tower of Siloam fell, 
Luke. 13.  for examples to all the rest of the people: so every one punished before us stands up to us as a preacher of repentance, and an example to warn us, that unless we repent, 
Aug. de civit.  we shall perish in like manner: Si nunc omne peccatum manifesta plecteretur poena, 
Dei. cap. 8,  nihil ultimo judicio reseruari putaretur, & si nus●um nunc peccatum puniret Deus, nulla putaretur esse providentia; 
Why some wicked men are punished in this life and not others.  If in this life every sin were punished with a seen judgement, nothing should be reserved to the last judgement, and if no sin were punished in this life, it might be thought there were not a providence to regard it. The Lord therefore punisheth some sins in this life, 
Psal. 58. 11.  to tell there is a God who judgeth righteously in the earth, other sins again in his wise dispensation he punisheth not in this life to assure all men that there is a judgement to come.  
And lest yet the wicked man should flatter himself by his escaping of present judgement, 
It is a great judgement not to be corrected by God.  let him remember that a sinner walking in his sins, is sore punished when he is spared: for I pray thee, is not this a judgement threatened against the apostate Israelites? 
Hos. 4. 14.  I will not visit your Daughters when they are Harlots, nor your Spouses when they are Whores. 
Ber. in Cant. hom. 42.  Certe tunc magis irascitur Deus, cum non irascitur: Certainly then is God most angry, when he seems not to be angry at all. Misericordiam hanc nolo, for my own part (saith Bernard) I will not have such a mercy. Insignis poena est, 
Philo. lib. de confus. linguarum.  & vindicta impietatis connivere Deum, ac indulgere peccantibus, & non solum impunitatem, sed & longam concedere prosperitatem: It is a notable punishment and revenge of ungodliness, when God winks, and oversees sinners, not only granting unto them impunity, but also long prosperity. It was good for me (saith David) that the Lord afflicted me, 
Psa. 119. 71  The wicked because they have no changes fear not God, 
Psal. 73. 4.  And the prosperity of fools destroy them. 
Prou. 1. 32.  He is happily conquered and overcome (saith Augustine) from whom the liberty of sinning is taken away, 
Aug. Marcellino epist. 5  Nihil enim infoelicius felicitate peccantium, qua poenalis nutritur impunitas, & mala volunt as velut interior hostis roberatur; There is nothing more unhappy than the happy estate of a sinner, whereby penal impunity is nourished, and their wicked will as an inward and domestic enemy is strengthened, thus are the wicked fearfully plagued, when they are most spared, when they are given up to their own hearts desire, and their iniquity hath dominion over them; when the Lord hedges not in their way with thorns, but gives them loose reins to go where they will to their own destruction, this is terribilis lenitas & parcens crudelitas: from which unhappy condition the Lord deliver us.  
The other impediment that stays the Atheists of our time from profiting by the threatenings of God, 
Impediment. Wicked men repent not because they see the Godly subject to the same outward evils which come upon them.  is because they see the same condition befalleth to the Godly, which is threatened to the wicked. Daniel goes with the rest into captivity; josias no less than the greatest sinners among the people, is slain with the sword; Ezekias also stricken with pestilence; and many Godly ones among ourselves fall under the same external plagues, which are threatened against the wicked, therefore do they despise Religion, and harden their hearts against the judgements of God. But herein also are they pitifully blinded; for the Godly and wicked differs far one from another, 
The actions & pas●●ons of the 〈◊〉 and wicked different in one and the self same thing.  even when they are both doing the same external actions. Cain and Abel sacrificing together; the Publican and the Pharisee praying together, yet are as far unlike one another, as light and darkness: so when they suffer the same external crosses, yet there is a wonderful difference between them, non idcirco vobis aequales sumus, 
Cyprian ad D●met.  quia in isto adhuc mundo constituti, carnis incommoda vobiscum pariter incurrimus. A very good answer for men of this world, who think they are in no worse case than the Children of God: think not that we are in as evil case as ye are, because that so long as we are in this world we are subject to the same bodily inconveniences, because he was made to rule over them; and in respect of his soul, he is a companion to the Angels: for this cause the Naturalists called man a little world; and Augustine counted man a greater miracle than any miracle that ever was wrought among men: where other creatures were made by the simple commandment of God, before the creation of man the Lord is said to use consultation, to declare saith Basile, 
Basil. hexam. hom. 10.  that the Lord esteems more of man, than of all the rest of his creatures: neither is it said that the Lord put his hand to the making of any creature, save only to the making of man; 
Tertull. de resur. carnis.  and this also saith Tertullian, to declare his excellency.  
Yet is not man so marvelous in regard of his two substances, 
As also of their marvelous conjunction.  as in regard of their conjunction. Among all the works of God the like of this is not to be found again, a Mass of clay quickened by the spirit of life, and these two united together to make up one man. Commonly says Bernard, the honourable agrees not with the ignoble, the strong over goes the weak, 
Bern. in die natal. dom. serm. 2.  the living and the dead dwells not together: Non sic in opere tuo domine, non sic in commixtione tua, it is not so in thy work O Lord, it is not so in thy commixtion.  
This is a doctrine commonly talked of, 
This doctrine known but not considered  that man consists of a soul and a body, but is not so duly considered, as it should. It is a fearful punishment which by nature lies upon the soul, seeing she turned herself willingly away from God, she is so far deserted of God, that she regards not herself: though it be a very common proverb in the mouths of men, I have a soul to keep, yet hast thou such a soul as can teach thee to keep any other thing better than itself: a fearful plague, that because as I have said the soul continued not in the love of God, it is now so far deserted, that it regards not the own self. This have I touched only to waken us, that we may more deeply consider of that doctrine which men think they have learned and know sufficiently already, namely, that man is a compound creature, consisting of a soul and a body.  
But to return, 
How that harmony which was between the soul and body by creation is now turned into disagreement.  seeing at the first these two, the soul and body, were conjoined together by the hand of 〈◊〉 creator, and agreed together in one happy harmony among themselves, whence comes this disagreement, that the soul being partaker of life, the body should be possessed by death? I answer we are to consider these four estates of man's soul and body united. The first is their estate by creation, wherein both of them concurred in a happy agreement to serve their maker. 
Four estates of man's soul & body united.  The second is the estate of Apostasy, wherein both of them in one cursed band conjoined, fell away from God, the faculties of the soul rebelling against God, and abusing all the members of the body as weapons of unrighteousness to offend him. The third is the estate of grace, wherein the soul being reconciled with God by the mediation of Christ, and quickened again by his holy spirit, the body is left for a while under the bands of death. The fourth is the estate of glory, wherein both of them being joined together again, shall be restored to a more happy life than that which they enjoyed by creation As for the first estate, we have lost it; as for the second, the reprobate stands in it, and therefore miserable is their condition; as for the third, it is the estate of the Saints of God upon earth; as for the fourth, it shall be the estate of the Saints of God in heaven.  
Let not therefore the children of God be discouraged, 
Comfort, our estate in this life is neither our last nor best estate.  by looking either upon the remanents of sin in their soul, or the beginning of death in their body, for why? this estate wherein now we are, is neither our last, nor our best estate: out of this we shall be transchanged into the blessed estate of glorious immortality, our souls without all spot or wrinkle shall dwell in the body, freed from mortality and corruption, made like unto Christ's own glorious body; which the Lord our God who hath translated us out of our second miserable estate into this third, shall not fail to accomplish in his time.  
Again it comes to be considered here, seeing by jesus Christ life is restored to the soul presently, why is it not  
Last of all, 
Comfort, we 〈…〉 which no de●th can extinguish.  there is here a notable comfort for all the children of God, that there is begun in us a life, which no death shall ever be able to extinguish, albeit death invade the natural vital powers of our bodies, and suppress them one after one, yea though at the length he break in upon this lodging of clay, and demolish it to the ground yet the man of God who dwells in the body shall escape with his lif●: the Tabernacle is cast down (that is the most our enemy can do) but he who dwelled in it removes unto a better: as the B●●d escapes out of the snare of the Fowler, 
The prison of the body being broken the soul that was prisoner escapes  so the soul in death flighte●s out and flies away with joy to her maker: yea the dissolving of the body to the man of God, it is but the unfolding of the net, and breaking open the prison, wherein he hath been detained, that he himself may be delivered. 
Phil. 1. 21.  The Apostle knew this well, and therefore desired to be dissolved, that he might be with Christ As in the battle between our Saviour and Satan, 
G●n. 3.  Satan's head was bruised, and he did no more but tread on the heel of our Saviour, so shall it be in the conflict of all his members with Satan: by the power of our Lord jesus we shall be more than conquerors, The God of peace shall shortly tread down Satan under our feet: 
Rom. 16. 20.  the most that Satan can do unto us, 
Amb. de poem lib. 1. cap. 13.  Manducet terram meam, & dentem carni infigat, conterat corpus, let him lick the dust, let him eat that part of me which is earth, let him bruise my body; this is but to tread upon the heel, my comfort is that there is a seed of immortal life in my soul, which no power of the enemy is able to overcome.  
It is true that so long as we enjoy this natural life with health of body, 
Wicked men die either uncertain of comfort,  the loss that comes by the want of the spiritual life is not perceived, no more than the defects of a ruinous house is known in time of fair weather; but when thy natural life is wearing from thee, if thou want the other, how comfortless shall thy condition be, when thou shalt find in thine own experience, thou hadst never more but a silly natural life which now is to depart from thee? In this estate the wicked either die, being uncertain of comfort, or then most certain of condemaation. Those who are strangers from the life of God, 
Eph. 4. 18.  through the ignorance that is in them, having no more but the light of nature, the best estate wherein they can die, is comfortless, if for want of light they know not that wrath which is prepared for the wicked, and so are not greatly terrified, yet far less know they those comforts which after death sustains the Christian, that they should be comforted. The Emperor Hadrian, when he died made this faithless lamentation, Animula, vagula, blandula, quae nunc abibis in loca? O silly wandering Soul, where away now wilt thou go? and that other Severus proclaiming the vanity of all his former glory cried out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I have been all things and it profits me nothing: the one saith, he found no comfort of things that were before him; the other saith, he found no comfort of things that were behind, thus the wicked die comfortless, good things to come they neither know nor hope for, good things past profit them not. 
Or most certain of condemnation.  Or if they have been such wicked men, as by the light of the word, have known the will of their master, and yet rebelled against their light, they go out of the body, not only comfortless, but certain of condemnation, having received sentence within themselves, that they shall never see the face of God; and such was the death of judas: let us not therefore rest contented with the shadow of this vanishing life; let us provide for that immortal seed of a better life within us, which receives increase but cannot decay, it waxeth stronger the weaker that the bodily life is, but cannot be weakened, far less extinguished by bodily death. He that finds it with in himself shall rejoice in death, he shall die in faith, in obedience, 
1 Pet. 4. 19  and in spiritual joy, Committing his Soul unto God, as unto a faithful Creator, he rests in him whom he hath believed, being assured that the Lord will keep that, which he hath committed unto him. The Lord work it in us for Christ's sake.  
is that which the Lord promised to jacob, when he bade him go down to Egypt, Fear not to go, for I will go down with thee, 
Gen. 46. 4.  and I will bring thee up again. He forewarned him that he should die in Egypt, and that joseph should close his eyes, but he promiseth to bring up again his dead body unto Canaan. O what a kindness is it, 
O what a kindness.  that the Lord will honour the dead bodies of his Children. The praise of the canuoy of Jacob's corpse, the Lord will neither give it to joseph, nor to Pharaohs Servants with their Chariots, who in great number accompanied him, the Lord takes it unto himself, I will bring thee up again (saith the Lord,) the like kindness and truth doth the Lord keep for all the remanent of his servants. Is thy body consecrated, is it a vessel of honour, a house and temple, wherein God is daily served? he shall honour it again, he shall not leave it in the grave, neither cast off the care thereof, but shall watch over the dust thereof, though it taste of corruption, it shall not perish in corruption.  
The holy Spirit who dwelled in the body, 
He is a holy balm whereby the body shall be preserved immortal.  shall be unto it as a balm to preserve thee to immortality, this same flesh and no other, for it (though it shall be dissolved into innumerable pickles of dust) shall be raised again and quicned by the omnipotent power of this Spirit. It is a pity to see by what silly means natural men seek the immortal conservation of their bodies, and cannot obtain it: there is no help nature may yield to prolong the death of the body but they use it, and because they see that death cannot be eschewed, their next care is how to keep it in the grave longest from rottenness and corruption, and how when themselves are gone, to preserve their names in immortal remembrance with the posterity: thus by the very instinct of nature, 
Worldlings seek immortality the wrong way.  are men carried away with a desire of eternity, but herein are they foolish, that they seek it the wrong way, they lay out their silver but not for bread, they spend their labour, 
Esay. ●5. 2.  and are not satisfied, immortality and life is to be sought there where the word of the Lord directs us, let the Spirit of Christ dwell in thee, and thou shalt live, otherwise though thou wert the greatest Monarch in the world, though all thy meat were sovereign medicines, though thy body were laid in grave with as great external pomp as worldly glory can afford to any creature, and thy flesh were embalmed with the costliest ointments; these are but miserable comforts, perishing preservatives, thou shalt lie down in dishonour, and shalt be raised in greater dishonour to everlasting shame and endless confusion.  
Now as we have these three degrees of eternal life by the Spirit dwelling in us, 
Life is first restored to the soul and then to the body.  so are we to mark the order by which he proceeds in communicating them unto us, first, he restores life to the soul, and secondly, he shall restore life unto the body (saith the Apostle) where the one is done, be assured the other shall be done, the one is the proper end of his first coming, therefore his Heralds cried before him; 
john. 1. 29.  Behold the Lamb of God who taketh away the sins of the world: In his second coming shall be the redemption of our bodies, 
Phil. 2. 21.  when he shall appear he shall change our vile bodies, and make them like to his own glorious body. Let this reform the preposterous care of men; art thou desirous that thy body should live? be first careful that life be communicated to the soul: for surely the redemption of thy body shall not follow▪ unless the restitution of thy soul go before. 
Ber. de adven. dom. ser. 4.  Oportet cor nostrum conformari humilitati cordis Christi, priusquam corpus conformetur glorioso corpori eius, our heart must first be conformed to the humility of Christ's heart, before that our body be configurated to his glorious body, this is the first resurrection, blessed are they that are partakers of it, for upon such the second death shall have no power. But it is out of doubt qui non resurgit in anima, resurget in corpore ad poenam, he that riseth not now in his soul from his sins, shall rise hereafter in his body to judgement.  
But now leaving the condition, to come to the comfort, he that raised up Christ from the dead, saith the Apostle, shall also quicken your mortal bodies. 
What necessity is here that he who raised Christ shall also raise us?  What necessity is there here that he who raised Christ shall raise us? yes indeed the necessity is great, the head and the members of the mystical body cannot be sundered: seeing the head is raised from the dead, no member can be left under death: the Lord works in every member according to that same mighty power, 
Ephe. 1. 29.  by which he wrought in the head; his resurrection necessarily imports ours, seeing he arose not as a private man, but as the head of all his members, full of power to draw the body after him, and to communicate that same life to every member, which he hath declared in himself: Christ in risen from the dead, 
1 Cor. 15. 20  and is made the first fruits of them that sleep: the first fruit is ●isen, the after fruit shall in like manner follow. Vexit in coelum carnem nostram tanquam arhabonem & 
Tertul. de resur. carnis.  pignus totius summae illuc quandoque redigendae: the Lord jesus hath carried our flesh into heaven, as an earnest and pledge of the whole sum, which afterward is to be brought thither; he hath not thought it enough to give his spirit unto us here on earth, as the earnest of our inheritance, but to put us out of all doubt he hath carried up our flesh into heaven, and possessed it in the kingdom, in the name of all his members.  
Who raised up jesus from the dead. 
Seeing our Lord was among the dead let us not fear when God calls us to lie down among them also.  Then we see that our Lord was once among the dead, but now is risen from them; let us not then be afraid when God shall call us to lie down among the dead also: shall the servant be ashamed of his Master's condition? or will the patient refuse to drink that potion which the physician hath tasted before him? No, we must follow our Lord through the miseries of this life, through the dolours of death, through the horrors of the grave, if we look to follow him in his resurrection, in his ascension, to be amongst those hundred forty and four thousand in mount Zion, who having his father's name written in their foreheads, 
Re●. 7.  follow the Lamb wheresoever he goeth, singing that new song which none can sing but they whom he hath bought from the earth.  
When those women came to seek the Lord jesus in the Sepulchre, 
What comfort Christ's resurrection gives us against death.  all the fear they had conceived concerning Christ's death, the Angels removes it by sending them to meditate on the resurrection, 
Mat. 28. 5. 6  Why seek ye him that liveth among the dead? he is not here but he is risen. We are not yet laid down among the dead, but or ever we go to the grave we have this comfort, that the Lord by his power shall raise us out of it; where the head grows through the members will follow. Per angustum passionis foramen transivit Christus, ut latum praeberet ingressum sequentibus membris: Our Lord is gone through the narrow passage of death, that he might make it the wider and easier to all his members, who are to follow him. We see by experience the body of a man drowns not though it be under the water, as long as the head is borne above: many of the members of Christ are here in this valley of death, tossed too and fro in this sea of tribulation, with continual temptations, yet our comfort is we cannot perish, for our head is above and a great part of the body living, and reigning with him in glory, there is life in him to draw forth out of these miseries, all his members, and he shall do it by that same power, by which he raised himself from the dead.  
For we are taught here, 
Resurrection is a work of God and not of man.  that our resurrection is a work not to be done by man, nor the power of nature, but by the power of God: we are not therefore to hearken to the deceitful motions of our infidelity, which calls in doubt this article of our Faith: we must not consider the imbecility and weakness of nature, neither measure heavenly and supernatural things, with the narrow span of natural reason, 
Rom. 4. 19  but as it is Abraham's praise the father of the faithful, that when God promised him a son in his old age, he was not weak in the faith, he considered not his own body, which was dead, neither the deadness of Sarahs' womb, but was strengthened in the faith, and gave glory to God, being fully assured that he who had promised was also able to do it: so should we sanctify the Lord God in our hearts, Of these figures shadowing the resurrection many more are to be found in holy scripture.  
As for examples, 
Examples of the Resurrection  in every age of the world, the Lord hath raised some from the dead, to be witnesses of the resurrection of the rest. 
Gen. 5.  Before the flood, he carried up Henoch alive into hea●en, and he saw no death: under the law, Elias was transported in a fiery chariot: 
2 Kings. 2.  and in the last age of the world, not only hath our Lord, blessed for ever, risen from th● lead and ascended into heaven, as the first fruits of them, which rise from the dead, but also by his power he raised Lazarus out of the grave, even after that stinking rottenness had entered into his flesh: and upon the Cross, when he seemed to be most weak he showed himself most strong; he caused by his power many that were dead to come out of their graves, and to enter into the city. Yea, his servant Peter by the power of the Lord jesus, raised the damsel Dorcas from death, 
Acts. 9 40.  and in the name of the Lord jesus made him that was lame of his feet to arise and walk: 
Acts. 3.  when we see such power in the servant of Christ working in his name, shall we not reserve the praise of a greater power to himself?  
And lastly, as for the practices of God in nature, we are not to neglect them, 
God's working both in ourselves and the creature confirms the Resurrection.  for the Apostle himself brings arguments from them to confirm the resurrection. He first propones the question of the Atheist, how are the dead raised up, and with what body come they forth? and than subjoins the answer, 
1 Cor. 15.  O fool that which thou sowest is not quickened except it die, it is sown in the earth bare corn, and God raises it with another body at his pleasure: seeing thou beholdest this daily working of God in nature, why wilt not thou believe that the Lord is able to do the like unto thyself? 
Aug. de verb.  Qui illa reparat quae tibi sunt necessaria, quanto magis te reparabit, 
Apost ser. 34  propter quem illa reparare dignatus est? Seeing the Lord for thy sake repairs those things which are necessary to maintain thy life, will he not much more restore thyself, and raise thee up from death unto eternal life?  
And to insist in these same confirmations, 
A twofold meditation to confirm the resurrection.  which we may have from the working of God in nature, both in ourselves and in other creatures: if either with justin Martyr, we consider of how small a beginning, or then with Cyrill how of nothing God hath made up man, we shall see how justly the Apostle calleth them fools who deny the resurrection of our bodies. The Lord (saith justin Martyr) of a little drop of man's seed, 
How of a little drop God mad● us that which now we are.  which (as job saith) is powered out like water, buildeth up daily this excellent workmanship of man's body: who would believe that of so small a beginning and without form, so well a proportionate body in all the members thereof could be brought forth? 
just. Mart. ●pol. 2. ad Senat. Rom.  nisi aspectus fidem faceret, were it not that daily sight and experience confirmeth it; why then shall it be thought a thing impossible to the Lord to re-edify the same body, after that by death it hath been dissolved into dust and ashes? And again, if with Cyrill we will search out our beginning and consider what we were this day hundred year, 
How God hath made us of nothing to be that which now we are.  we shall find that we were not: seeing the Lord of nothing hath brought out so pleasant and beautiful a creature as thou art this day, shalt thou think it impossible to him an hundred years after this, or longer or shorter, as it pleaseth him, to restore thee again, 
Ciril catech. 4  and raise thee from the dead? qui potuit id quod non erat producere, ut aliquid esset, id quod ●am est, cum ceciderit, restituere non poterit? he that could bring out that which was not, and make it to be something, shall we think that he cannot raise up again that which now is, after that it hath fallen?  
Which of these two I pray thee, 
It is easier to restore one that hath been, then to make one that never was  is the greatest and most difficult work in thy judgement, (for unto the Lord every thing, that he will is a like easy,) whether to make one who never was, or to restore again one who hath been? Doubtless to make a man in our judgement is a greater thing then to raise him. In the work of creation the Lord made that to be which was not, in the work of resurrection the Lord shall make that to be which was before; the one thou honourable manner in this life, seeing they are to be raised up as vessels of honour and glory in the life to come.  
Again, when the Apostle saith, 
Ou● bodies shall be raised with new qualities.  that the Lord shall raise up our mortal bodies, we are to know that so he calleth them in respect of that which they are now, not in respect of that which they shall be then. For in the resurrection the Apostle teacheth us in another place, that our bodies shall be raised immortal, honourable, glorious, spiritual and impassionable. First, I say the body shall be raised immortal, not subject any more to death, nor diseases, nor standing in need of these ordinary helps of meat, drink, and sleep by which our natural life is preserved.  
Secondly, 
They shall be honourable.  our body shall be raised honourable, now it is laid down in dishonour: for there is no flesh were it never so beautiful, or beloved of man, but after death it becometh loathsome to the beholder; so that even Abraham shall desire that the dead body of his beloved Sarah may be buried out of his sight: but in the resurrection they shall be raised more honourable than ever they were, they shall be redeemed from all their infirmities, every blemish in the body that now makes it unpleasant shall be made beautiful in the resurrection, 
Members lame shallbe restored  and every defective member thereof shall be restored to integrity: Membri detruncatio vel obtusio nonne mors membri est, 
Tertul. de resur. carnis.  si universalis mors resurrectione rescinditur, quanto magis portionalis? for the perishing of the member is no other thing but the death of the member, if the benefit of resurrection cut off the universal death of the body, shall it not also take away the portionall death of a member in the body? if the whole man shall be changed to glory, shall he not much more be restored to health? Out of all doubt the bodies of God's Children shall be raised perfect, comely, and every way honourable; hoc est enim credere, resurrectionem integram credere.  
Thirdly, 
They shall be glorious.  the body shall be raised a glorious body, When he shall appear, he shall change our vile bodies, and make them like, 
Phil. 3. 2●.  to his glorious body. They who convert many to righteousness shall shine like the stars in the firmament: yea, the just saith our Saviour, shall shine like the Sun in the firmament. A shadow of this glory we have in Christ's transfiguration on mount Tabor, 
Mat. 17.  his face shined as the Sun, and his clothes were white as the light. Moses after forty days talking with God on the Mount, came down with so bright a shining countenance that the Israelites might not behold him; what then may we think shall be the glory of the children of God, when they shall be transchanged with the light of God's countenance shining upon them, not forty days only, but for ever and ever. And if every one of their faces shall shine as the Sun in the firmament, O how great light, and glory shall be among them all? & if their bodies shall be so glorious, what shall be the glory of their soul? surely no heart can conceive it, no tongue is able to express it.  
Fourthly, our body shall be raised spiritual, which is not so to be understood as if our bodies should lose a corporal substance, 
They shall be spiritual.  and receive a spiritual substance, but then shall our bodies be spiritual, as now our Spirits by nature are carnal: which are so called because they are subject to carnal corruption, pressed down and carried away after earthly and carnal things: so shall our bodies then be spiritual, because without contradiction they shall obey the motions of the spirit: the body shall be no burden, no prison, no impediment to the soul, as now it is; the soul shall carry the body where it will without resistance: where now it is earthly, heavy, and tends downward, it shall then be restored so lightsome and quick, that without difficulty it shall mount from the earth, to meet our Lord in the air. As our head ascended on the mount of Olives, 
Acts. 1. 11.  and went through the clouds into heaven, so shall his members ascend, that they may be with the Lord, they shall follow the Lamb where ever he goes. Let us believe it, and give glory unto God, for he who is the worker of our resurrection, is also the worker of our ascension. If the wit of man be able to frame a vessel of sundry mettles that our Resurrection is put between the Article of the remission of sins, 
Resurrection is a benefit when remission of sin goes before it, and eternal life follows after it  and that other Article of eternal life; to ●each us that then only the Resurrection of the body is a benefit, when remission of sins goes before it, and eternal life follows after it, whereof the Lord of his great mercy make us partakers through jesus Christ.   

Verse. 12. Therefore Brethren we are debtor not to the flesh, 
Exhortation.  to live after the flesh:  
AS it is true concerning us, 
What fruit we should gather of the Apostles former doctrine  that a necessity lieth upon us to preach, and woe will be to us if we preach not, so it is true concerning you, that a necessity lieth upon you to hear, and woe will be to you if you hear not. It is commanded to us that when we speak we should speak as the oracles of God, and it is also required of you, that ye receive this word, not as the word of man, but as it is indeed the word of God: therefore take heed how ye hear, for as Moses said to the Israelites, so say we unto you; It is no vain word concerning you, it is your life. Ye have heard that main proposition of Comfort, there is no condemnation to them which are in Christ: ye have heard it confirmed, explained, and applied: the miserable estate of them who walk after the flesh hath been showed unto you, as likewise the happy estate of them who walk after the Spirit, and what comforts the godly have both against the remanents, as also against the fruits of sins, hath been declared unto you. Examine yourselves, and see how far forth these comforts belong unto you. If ye be such as think with those scornful men in jerusalem, that ye have made a covenant with death, and it shall not come near you, then go on in your security, and do that which is good in your own eyes: but if ye find by experience that death is already entered into your mortal body, be wise in time, see that thou have this only sovereign comfort against death, the spirit of Christ dwelling in you: otherwise (flatter yourselves in your security as you will) miserable shall your end be.  
Now the Consolation being ended, 
Consolation & exhortation both necessary for us.  the Apostle subjoins the Exhortation, both these two, consolation and exhortation, are needful for us in the course of this life: the one to keep us that we faint not through the remanents of sin left in us, and beginnings of death, which already have seized upon us: exhortation again to stir us up when we linger in the way of godliness. For it fareth with us as it did with Lot in Sodom, the Angels warned him of the imminent judgement, and exhorted him to escape for his life, yet he delayed and lingered, he could not be gotten out of Sodom, till they (as it were) violently thrust him out. And albeit the Lord admonish us early and late by his messengers of that wrath which is to come upon the children of disobedience, and warn us in time to fly to the mountain of his salvation, yet alas so loath are we to forsake our old fins, that the Lord is forced to double his exhortations unto us, all which yet shall not avail us, if the Lord lay not the hands of his grace upon us, and by his holy Spirit make us obedient to the heavenly vocation. Let us therefore take heed to the exhortations made us by the Lord, and that so much the more, because it is most certain, that the sweetness of God's consolation shall not be felt of them who are not moved with his exhortation, Contemplationis enim gustus non debetur, 
Ber.▪ ser. 46. in Cant.  nisi obedientiae mandatoru●: the taste of God's mercy by contemplation is only due to them who make conscience of the obedience of his commandments.  
Therefore. 
Every benefit of god is a new obligation b●●ding us to serve him.  This particle is relative to the words preceding: seeing it is so that by the Spirit of Christ dwelling in us, we have such excellent benefits, we are debt▪ bond not to live after the flesh but after the Spirit. Of this we have first to learn, that every benefit we received from God is an Obligation binding us debtor of service to God,  
debtor. 
Christ hath freed us from all other service that we might be bound to his own.  Of this it is evident that the doctrine of grace proclaims not liberty to men to live as they will, but rather binds them to live godly: there can be no higher contempt done to the Lord, than to turn his grace into wantonness. Certainly the iniquities of Pagans doth not hal●e so much offend him, as the licentiousness of bastard Christians, who will sin the more freely because Christ hath suffered for sin: they hear that a man is not justified by good works, and therefore being deceived by Satan's sophistry, they cease to do well, not considering that good works must prove we are sanctified, and sanctification must prove that we are justified. In the second verse, the Apostle said that Christ hath freed us from the Law of sin; and here he saith, that he hath made us debtor to righteousness: these are not contrary, they agree very well together, he hath loosed us from the service of all other Masters, that he might bind us the more straightly to serve himself.  
And indeed if Christ command us, 
He is a servant of servants, who is not the servant of Christ jesus.  as he ought, no other thing shall command us beside him; otherwise if we be not servants to him, we shall be slaves to every thing beside him. O quam multos dominos habet qui unum non habet? O how many Lords hath that man who hath not Christ to be his Lord? assuredly there is no thing which will not usurp superiority over thee, who lives not as a bound servant to jesus Christ: either thy belly shall become thy God, and for a mess of pottage with Esau, thou shalt sell thy birthright and blessing, or a wedge of gold shall become thy confidence, and thou shalt not care for gain to lose a good conscience: or then some other uncouth Lord who hath no title to thee shall tyrannize over thee. Thus we see that the Christian liberty we have by Christ, makes us free from the servitude of sin, as the Apostle teacheth us, and not free to commit sin, as the carnal Atheist conceives it.  
But seeing we are debtor, let us see with what bonds we are bound, surely the obligations are many, by which we are bound debtor to the Lord, 
We are bound to do God service by two great bands especially.  but specially now we will shortly consider these two, Creation and Redemption. It is a principle received among all men, that the fruit and vantage of a man's own workmanship should redound to himself: Who planteth a vineyard, and eats not of the fruit thereof? 
Creation.  or who feedeth a flock, and eats not of the milk of the flock? 
1 Cor. 9 7.  No man begets sons and daughters but he will be honoured of them, he that hireth servants, requires service of them; 
It is a shame that man craves that of his inferiors, which he gives not to his superior.  yea Balaam will be offended if his beast serve him not according to his pleasure: this is the measure wherewith men meet unto themselves, what reason then is there, we should refuse to do that duty unto the Lord our Superior, which we crave to ourselves from our Inferiors. The Lord hath made us, we made not ourselves; his hand hath form and shaped us; the life we have we hold it of him; we can not abide a moment longer in this house of our earthly tabernacle, than the Lords thinks expedient, his will makes the last day: yea as we said before all our necessary maintenance for this mortal life, is furnished out of his hand: seeing we ourselves crave service of those to whem we give the smallest things, shall we not much more give service unto GOD, from whom we receive the greatest?  
The other is the bond of Redemption. 
Redemption: here consider first, that we are bought servants.  Wherein we are to consider these three things: first, that we are bought: secondly, that we are sworn: thirdly, that we have received wages before hand; all for this end, that we should serve him. Ye are bought (saith the Apostle) with a price, therefore glorify God in your bodies, and in your spirits, for they are Gods. And again, we are redeemed, not with corruptible things, as gold and silver, from our vain conversation, but with the precious blood of Christ, as of a Lamb unspotted and undefiled: we should not therefore live as servants of men, far less as servants of Satan and sin, 
That which cost Christ full dear, men sells good cheap.  but as servants of that Lord who hath redeemed us. Of all fools those are the greatest who sells their life for the silly shadows of sinful pleasures, which jesus Christ hath bought with the greatest price that ever was paid.  
Not only are we bought to be Christ's servants, 
Secondly, Swor● servants  but also we are sworn, for baptism as on the part of God, it is a seal of the covenant of grace, to confirm that promise of remission of sins, which God hath made to us in the blood of jesus Christ: so on our part it is a solemn resignation of ourselves, and our service to the Lord, wherein we give up our names to be enroled among his soldiers & servants, swearing, binding, and obliging ourselves to renounce the service of the Devil, the World, and the Flesh: and this oath of resignation we have renewed so oft as we communicated at his holy Table. Whereof it is evident that they who hath given their names to Christ, and yet lives licentiously, walking after the flesh, are forsworn Apostates, guilty of perfidy, and of foul apostasy and desertion from jesus Christ.  
And thirdly, 
Thirdly, we have received wages before hand for service to be done  not only are we bought and sworn, but we have received wages and payment in hand, which should make us ashamed if we have so much as common honesty, to refuse service to the Lord, whose wages we have received already. It may be said to every one of us, which Malachi in the name of the Lord, 
Mal. 1. 10.  spoke to the Leviets of his time, who among you shuts the door of my temple, or kindles a fire upon my altar in vain: & who among us can stand up and say that he hath done service to the Lord for nought? Consider it when ye will, for every piece of service ye have done to the Lord, ye have received wages, more than ten times? who hath called aright on his name, & hath not been heard? who hath given thanks for benefits received, & hath not found Gods benefits doubled upon him? who hath given alms in the name of the Lord, and not found increase? I speak not now of rewards which God ●ath promised us, I speak only of that we have received already, the least of God's mercies showed upon us already doth far exceed all that service that we poor wretches have done unto him: as therefore we are content to receive the Lords pay, let us never refuse to give the service of our bodies and spirits unto him.  
But alas, 
But many receive that from the true God, which they return no● to him but sacrifice to Idols.  is not this the common sin of this generation, to receive good things out of the hand of God, and with them to sacrifice unto other Gods, to whom they owe no service at all. A horrible sacrilege, a vile idolatry: for this the Lord complains of the jews, they have received my gold, and my silver, and made up Baal to themselves: and the same complaint stands against the profane men of this age. 
Hos. 2. 8.  The covetous man as riches increase doth he not set his heart upon them, though with his tongue he deny it? doth he not say within himself, that which job protested he would never say to the wedge of Gold, thou art my confidence? The glutton when he hath received from God abundance of Wheat, Oil, and Wine, though he know the commandment, 
Eph. 5. 18.  be not filled with wine wherein is excess, but be filled with the Spirit, yet how oft takes he in superfluous drink, and spares not for love of it to grieve the Spirit, sacrificing to his belly as unto God those things, which binds him to do service unto the Lord? thus neither are the benefits of God returned to do honour unto him from whom they come, but sacrilegiously also abused to the making up of B●al, or some other Idol abominable to God, for which it it most certain that the more wages these Atheists have received for doing service to God, which they never did, the more fearful plagues & stripes from God shall be doubled upon them.  
Again we mark here that there is a double debt lying upon us, 
A double debt lying upon us, the one the debt of sin which ●e must seek to be forgiven, the other the debt o● obedience, which we must seek to perform.  the debt of sin, and the debt of obedience: we are freed of the one by a humble seeking and craving of the remission thereof through jesus Christ, for the debt of sin the Lord jesus hath taught us daily to seek Gods discharge, Lord forgive us our debts: and indeed as every day we contract some debt, so it is great wisdom by daily repentance to sue the discharge of it; for they who neglect to do it, their debt multiples upon them, it stands uncancelled in the register of God, written as it were with a pen of iron, and the point of a Diamond, and they shall at length be cast into that prison for nonpayment, wherein will be weeping and gnashing of teeth for ever. But as for the debt of obedience, whereof the Apostle here speaks, we cannot with a good conscience desire the Lord to discharge it, nor exempt us from it, but we must in all humility crave Grace of God, that we being enriched by him, who of ourselves are poor, may be able in some measure to pay and perform it.  
Where if the weak Children of God object and say, 
A threefold comfort for the godly for the debt of obedience.  how then can we but drown in this debt, seeing no day of our life we can pay to the Lord that debt of obedience which we owe unto him? To this there is given a threefold comfort, 
The Lord to whom we owe it, gives us wherewith to pay it.  first the Lord dealeth with us as a loving liberal man dealeth with his debtor, who knowing that he hath nothing of his own, wherewith to pay him, and not willing to put him to shame, stops privately into his hand, that which publicly again he may give unto him, so the Lord conveys secret grace into the hearts of his children, whereby they are in some measure able to serve him: but as David protested, 
1 Chron. 29. 14.  so may we all, whatsoever we give unto the Lord, we have it of his own hand. Secondly, the Lord our God is so gracious that he is content to accept part of payment at our hand, 
He accepts for a time part of payment.  till we be able to do better, if our faith be but like the grain of Mustard seed, yet if it be true, the Lord will not despise it; though our repentance be not perfect and absolute; though our prayers be weak; though we cannot do the good that we would, yet the good that we do is accepted at his hands through jesus Christ. And thirdly, we have this comfort, that the more we pay of this debt of obedience, 
The more we pay of this debt the more we are able to pay.  the more we are able to pay. In other debts it is not so: for if the more be paid out by him that is indebted, the less remains behind unto himself, but here the more we pay, the richer we are; the doing of one good work of service unto the Lord makes us both more willing, and able to do an other, the talents of spiritual Graces being of that nature, that the more they are used the more they are increased, and these should work in us a delight to pay that debt which we owe unto the Lord.  
Last of all, 
Good works are debts, therefore not merits  we mark upon this word, that the good we do is debt and not merit. When one of your servants (saith jesus hath done that which he is commanded, will one of you give him thanks because he hath done that which was commanded him? 
Luke. 17. 7. 8 9 10.  I believe not; he applieth the Parable to his Disciples and in them to us all: so likewise when you have done all those things which are commanded you, say that ye are unprofitable Servants. Our Saviour commands us plainly to do well, but as plainly forbids all presumptuous conceit of our merit, when we have done well. To speak against good works is impiety, and to presume of the merits of our best works it Antichristian pride. 
No penman of the holy Ghost did ever use the word of merit.  No man led by the Spirit of jesus did ever use this word of merit; it is the proud speech of the spirit of Antichrist, search the Scripture and ye shall see, that none of all those who spoke by divine inspiration, did ever use it: yea, the Godly Fathers who have lived in dark and corrupt times, have alway abhorred it.  
If a man could live (saith Macarius) from the days of Adam to the end of the world, 
The Father's thought it smelled of presumption.  and fight never so strongly against Satan, yet were he not able to deserve so great a glory as is prepared for us, 
Mac hom. 15  how much less than are we able to promerit it (that is his own word) who so short a space are militant here upon earth: 
Ber.▪ in Psal. qui habitat.  Praetendat alter meritum, sustinere se dicat aestus die●, ieiunare his in Sabbatho, mihi adhaerere Deo bonum est; 
Ser. 1.  let another man (saith Bernard) pretend merit, let him boast that he suffers the heat of the day, and that he fasts awise in the Sabbath; it is good for me to draw near the Lord, 
In Cant. ser. 61.  and put my hope in him: Meritum en●m meum miseratio Domini, non sum plane meriti inops, quamdiu ille miserationum non fuerit: for my merit is God's mercy▪ I shall not altogether want merits as long as he wants not compassion: 
Serm. 66.  And again, sufficit ad meritum scire quod non sufficiant merita, this is sufficient merit, to know that merits are not sufficient: this he makes more clear in that Sermon of his, de quadruplici debito: wherein he declares how man is so many ways debtor to the Lord, that he cannot do that which he ought, why then shall any man say that he hath done enough, 
De quadruplici debito.  cum nec millissim●●, imo nec minimae parti debitorum suorum valeat respondere, seeing he is not able to answer the thousand part, no, not the least part of that debt which he oweth unto God?  
To live. 
Our life should declare whose Servants and debtor we are.  We have heard that we are debtor: now have we to see wherein we are debt-bound. We owe to the Lord not only these things which are ours, but (as sayeth Paul to Philemon we owe him ourselves also Every man's life must declare who it is whom he acknowledgeth for a Superior, 
Philem. v. 19  and unto whom he submitteth himself a debtor. 
jam. 2. 18.  Show me (saith Saint james) thy Faith by thy works, show me (saith Malachi) thy Father by thy Sonly reverence toward him, 
Mal. 1▪ 6.  let me know thy master by thy obedience and the attendance thou givest him. As Caesar's money is discerned by his image and superscription, so the Christian is known by his conversation; he walks after the Spirit, and by his deeds more than by his words, he disclaimeth the government of the flesh. But surely as chrysostom complained of bastard professors in his time, so may we in our time of many to whom we are ambassadors in Christ's name, 
An accusation of the careless Christians of our time.  we have more than cause to fear we have bestowed labour upon you in vain: for I pray you, what part of your lives gives sentence for you and proves that ye are Christians? shall we judge by the place which ye delight most to frequent? are there not many among you oftener in the Tavern then in the Temple, filling your belly intemperately at that same time wherein the Sons and Daughters of the living God, are gathered together into their father's house, to be refreshed with his heavenly Manna? shall we judge you by your garments? do they not in many of you declare the vanity of your minds? if we estimate you according to your companions, what shall we think but that ye are such as those are with whom ye delight to resort? ye sit in the seat of scorners, if thou seest a thief thou must with him, and art partaker with the adulterers. If we try you by your language, ye shall be found uncircumcised Philistims, and not holy Israelites: for ye have learned to speak the language of Ashdod, 
Nehe. 13. 24.  ye speak (as Micah complained of the wicked in his time) out of the corruption of your soul, 
Micah. 7. 3  making your throat an open sepulchre, ye send out the stinking breath of your inward abominations, by your evil and unclean speeches, ye corrupt the minds of the hearers. And thus seeing every part of your life gives sentence against you, as a cloud of many witnesses testifying that ye are unclean: what have ye to speak for you, to prove that ye are Christians? shall your naked word be sufficient to do it? no certainly, for against it the Lord jesus hath made exception before hand, 
Math. 7. 21.  Not every one that saith Lord, Lord, shall enter into my kingdom: your works must be your witnesses, and your deeds must declare who it is to whom ye acknowledge yourselves servants and debtor.  
Not to the flesh. 
Is is a difficult thing so to nourish the body, that we nourish not sin in the body.  Sometime the flesh signifies the body, and in that sense we are debtor unto it: for the covenant (saith Bernard) which the Lord hath bound up between the soul and the body, is not to be broke at our will, but at the Lords will; and in the mean time we are bound to nourish it: but the flesh here is put for the sinful lusts of the flesh, 
Rom. 13. 14.  and so we are not debtor unto it: Take no thought for the flesh to fulfil the sinful lusts thereof. But alas the corruption of our nature is so great that without great circumspection we cannot nourish the body, unless we also nourish sin in the body: many under pretence of doing duty to the one fails in the other; so they pamper the body, that they quench the spirit, overcome with gluttony they are not able to pray. We are with the godly to keep a mean of a shaking sword, 
Not like that Cherubin a minister of justice to hold Ad●m out of paradise.  to keep Adam from the way of the tree of life, so the Apostle stands here between us and death, with a sentence like a two edged sword in his mouth, to keep the sons of Adam as far as he can from the way of death: the one stood as a minister of God's justice, the other stands as a messenger of mercy. The Lord hath sworn by himself, 
E●e. 18. 32.  as I live I desire not the death of a sinner, but that he should returns & live: he justifies his word by his deed, 
Both the word and deed of the Lord declares that he craves not the death of a sinner.  in that in all ages of the world he hath sent out messengers to warn them to go by the way of death: so that now if any man perish it is because he stops his ears, at the warning of the watchman of God: for thou canst not say but Moses and the Prophets, jesus Christ and his Apostles and Preachers, have met thee in the way of thy sin, and warned thee many a time, by the word of the Lord, that if thou walk on that way, thou shalt assuredly die, where thou passing by them all, rushest headlong after the lusts of thy flesh, and so thou perishest, and thy blood shall be upon thine own head.  
As the Apostle to the preceding exhortation annexed an argument a debito, from that which we are bound to do, so now he subjoins another argument, partly a damno, from the loss we incur if we do it not, in these words, if ye live after the flesh ye shall die, and partly a commodo, from the vantage we shall reap if we do it, in these words, if ye mortify the deeds of the body by the spirit, ye shall live. If we were such men as we should be, 
That the spirit of God useth threatenings is an argument of our rebellious nature.  the former exhortation taken from honesty and duty were sufficient to move us, but in that the spirit of God doth also threaten us with death, is an evident argument of the froward rebellion of our nature. The word of God is compared not only to milk, but also to salt: we have need of the one because of our infancy, that being nourished therewith we may grow, 
The word should be used as milk to some as salt to others  and because of our corruption we have need to be seasoned with the other, to both these ends should Preachers use the word of GOD, to some as milk for their nourishment, to others as salt for their amendment.  
But these are the times foretold by the Apostle, 
But now men cannot abide the rebuke of God's word.  wherein the itching ears of men cannot abide wholesome doctrine, they hate him that rebukes in the gate, as Achab hated Micaiah to the death, 
2 Tim. 4. 3.  because he prophesied no good unto him, 
Amos. 5. 10.  that is, he spoke not according to his fantasy, but warned him faithfully of the judgement which afterward came upon him: 
1 King. 22. 8  so the hearers of our time can abide no teachers but such as are after their own lusts; but alas, they are foolish, 
Micah. 2. 7.  for are not my words good to him that walks uprightly (saith the lord 
Aug. ser. 1. ) Aduersarius est nobis, quamdiu sumus & ipsi nobis, quamdiu tu tibi inimicus es, inimicum habebis sermonem Dei; the word of God is an adversary to none, but such as are adversaries to themselves, neither doth it condemn any but such as assuredly shall be condemned of the Lord, 
Zach. 7. 11.  unless they repent. Stop thine ear as thou wilt from hearing of the threatenings of the word, yet shalt thou not stop that judgement which the word hath threatened against thee. There is a cry that will come at midnight, and will waken the dead, but blessed are they who in time are wakened out of the sleep of their sins, by the cries of the watchmen of God, for undoubtedly a fearful and painful consumption shall torment them for ever, who now cannot suffer that the salt of the Word should bite their sores to cure them.  
The opposition made here by the Apostle warns us that a necessity lieth upon us to mortify our sinful lusts, 
Either we must slay sin, or sin shall slay us.  it stands upon our lives, unless we slay sin, sin shall not fail to slay us. It is like a Serpent in our bosom, which cannot live but by sucking out that blood whereby we live: here is a wholesome preservative against sin, if at every occasion we would carry it in our mind, we would make no doubt to put sin to the death, that ourselves might live. For alas, what pitiful folly is this, we hate them that pursues our bodily life, 
Aug. de temp serm. 29.  we eschew them by all bodily means, we hate the oppressors that spoil us of worldly goods: only we cannot hate Satan to the death, who seeks by sin to spoil us of eternal life.  
That same Commandment which was given to Adam and Eva, 
Every sin is to us the forbidden tree.  if ye eat of the forbidden tree ye shall die, is in effect here given to us all: if ye live after the flesh ye shall die, let us not make an exception where God hath made none: every sin to us is as that forbidden tree to Adam, if we meddle with it, we shall find no better fruit then that which Adam found on it before us; 
Men seek on it that fruit which they shall not find, and find on it that fruit which they would not have.  there is a fruit which man seeks upon the tree of sin, and he shall not find it, to wit, profit, or pleasure, and there is another fruit which God hath threatened, and Satan saith it grows not on the tree of sin, but man assuredly shall find it. Bitter death grows upon the pleasant tree of sin, for the wages of sin is death, albeit there came no word from the Lord to teach this, former experience may confirm it: for what fruit have we this day of all our former sins, but a guilty conscience, which breeds us much terror, accusing thoughts, and anguish of Spirit.  
It is therefore a point of great wisdom to discern between the deceit of sin, 
Great wisdom to discern between the deceit of sin, and fruit of sin.  and fruit of sin: before the action, Sin is Inimicus blandiens, a flattering and laughing enemy: in the action, it is dulce venenum, sweet poison, but after the action, it is Scorpio pungens, a pricking and biting Serpent. He that would rightly discern the face of sin, when it stands before him to tempt him, let him look back to the tail of a sin which he hath committed already, and of the sting which that sin hath left behind it, let him learn to beware of the smiling countenance of the other, which will no less wound him the second time unto death, if so be he embrace it. 
Sinful lusts compared to the stream of jordan.  Most properly may the pleasures of sin be compared to the streams of the river jordan, which carrieth away the fish swimming and playing in it, delighted with such pleasures as are agreeable to their kind, even till it devolve them into the salt sea, where incontinent they die: even so in the wicked inordinate concupiscence is as a forcible stream which carrieth away with it impenitent men, playing and delighting themselves in their lusts, till at length they fall into that lake, which burneth with fire and brimstone, out of the which there is no redemption for them.  
The perishing pleasures of sin are paid home with everlasting perdition, 
And to the locusts with woman's hair, lions teeth, Scorpions tail.  it is done in a moment, but when it is finished it bringeth out death, and breeds the worm that will never die: parvum ad horam peccatum, longaeva autem est ex eo, 
Basil in verb.  & aeterna verecundia: it is the devoring Locust of the bottomless pit, 
Mos. attend tibi.  which hath hair like a woman, teeth like a Lion, and a tail like a Scorpion: miserable are they who are blinded with it, 
Cirill. catech. 2.  they may sleep in their sin, but their damnation sleeps not, though their heads be laid down, like the Kine of Bashan to drink in iniquity like water, yet their judgement is not far off, and they are but like unto Oxen fed for the slaughter.  
We perceive here further, that every man's state and condition in this life, is a prediction of that state and condition which abides him when this life is gone: He that soweth to the flesh, 
Gal. 6. 8.  of the flesh shall reap corruption, but he that soweth to the Spirit, 
This life is a thorow-way or middle passage, either to heaven or hell.  shall reap immortality and life. As no man cometh either to a Palace, or a Prison, but by the entry thereof, so no man goeth either to heaven or hell, but by the way thereof. A wicked life is as a thorow-way to that prison and place of darkesse; he who goes on in it without returning, shall out of all doubt, when he hath passed the pathway enter into the prison: and a godly life is the very way to heaven, he that walks in it, persevering to the end, shall enter at last into that Palace of Glory, which is the paradise of God. 
Eccles. 11. 3.  Solomon saith that where the tree falls there it lies, and experience teacheth us that it falls to that side on which the branches thereof grow thickest, if the greatest growth of our affections and actions spring out after the Spirit, out of doubt we shall fall to the right hand, and shall be blessed: but if otherwise thy affections grow downward, and thou walk after the flesh, then assuredly thou shalt fall to the left hand, and die in sin under the cu●se of God.  
But seeing they who walk after the flesh are dead already, 
They who live in sin are dead, and yet a worse death abides them in hell.  how saith the Apostle they shall die? To this I answer, both are true, presently they are dead, and yet a more fearful death abides them. That they who live in their sins are dead already we showed before: for sin is that unto the soul of man, which fire and water are to the body, that is to say, an unkindly Element, in the which it cannot live, but certainly a more fearful death abides them, which the spirit of God calleth the second death, wherein they shall not only live depriu●d of life, wanting all sense, yea & all hope of the mercy of God, but shall also feel the full measure of his wrath due to their sins powered out upon them. Now albeit they be dead in sin, and deprived of the favour of the Creator, yet the vain comforts of the creatures doth so bewitch and blind them, that they know not how wretched and miserable they are, but when the last sentence of damnation shall be pronounced upon them, they shall not only be banished from the presence of God into everlasting perdition, where the fi●e of the Lords indignation shall perpetually torment them, but also the comfort of all God's creatures which now they have shall forsake them. The least degree of their punishment shall be a fearful famine of worldly comforts, 
The least degree of their punishment shall be a fearful famine of all worldly comforts.  The Pomegranate Tree, the Palm Tree, the Apple Tree shall wither, The Apples after which now their soul lusteth shall depart from them, they shall find none of them: yea, if a cup full of cold water might comfort them it shall not be given unto them: thus you see how they are dead, 
joel. 1. 12.  and yet a more fearful death abideth them. 
Reu. 18. 14.   
Therefore the spirit of God to express the fearfulness of that second death, 
Why that second death is called a wrath, and a wrath to come.  he calleth it a wrath, and gives it these two ●ules: first, he calleth it a wrath prepared by God. Solomon saith the wrath of a king is the messenger of death, what then shall we say of the wrath of God? Secondly, he calls it a wrath to come, to teach us that it far exceeds all that wrath that we have heard of seen. The drowning of the original world, the burning of Sodom a great wrath, but nothing comparable to the wrath which is to come.  
Beside this, 
The place of the damned shows the greatness of their judgement.  both the place, the universality & the eternity of their punishment, serves to let us see, if we look to them how horrible this death is, which here is threatened against them who live after the flesh. As for the place, it is called the winepress of the wrath of God, 
Reu. 21. 8.  the lake that burns with fire and brimstone, 
Esa. 30. 33.  Tophet prepared of old, deep and large, the breath of the Lord, like a river of brimstone, doth kindle it. It is that great deep which the damned spirits themselves abhor, they know it to be the place appointed for their torment, all that they crave was only that the Lord would not send them thither to be tormented before the time. It it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a place wherein is no light to see, therefore Jude called it blackness of darkness, 
Jude verse 6.  and our Saviour called it utter darkness, 
Mark. 9 48.  there is in it a burning fire, but without light, 
1 Pet. 3. 19  a gnawing worm without rest. Saint Peter calls it a prison, 
Math. 5. 22.  and our Saviour calls it Gehenna, for the horrible scrieches of them who are brunt in it, and the vile, and stinking filthiness wherewith it is replenished.  
And as for the universality of their pain. 
The universality of it: Nothing in man shall be without pain, & all God's plagues shall concur to punish him.  It is certain that as every thing in them sinned, so every thing in them shall be punished. No power of their soul, no member of their body shall be free from that wrath: Surely it should astonish man to consider this; for if now any one of God's ordinary plagues inflicted upon any one member of the body, be so insufferable, how intolerable will that pain be? he who now is pained with the tooth ach, takes some comfort when he sees another tormented with the colic, and he also if he see another burnt up with Anthony's fire, bears his own cross the more patiently, because he sees a greater laid upon another. No man in this life suffereth all things, one crieth with the Shunamites son for excessive dolour, alas my head, my head: another with Antiochus, my belly: the third with Asa, my feet, my feet: but what are all these comparable to that pain wherein head and belly and feet, yea the whole man shall be racked upon the torments of God's wrath, and that not with one plague only but with manifold: for as all the waters of the earth run into the great Ocean, so all the plagues of God shall concur and meet together in hell for punishment of the damned.  
But yet the eternity of that pain doth still increase the horror thereof, 
The eternity of it.  their shall be no end of their punishment, their fire shall never be quenched, their worm shall never die, they shall seek death as a benefit, and shall not find it. The fire of Sodom was ended in a day, the deluge of water that drowned the original world, lasted but a year, the famine that plagued Egypt lasted but seven years, the captivity of Israel was ended in seventy years, but this wrath of God upon the damned shall endure for ever and ever. Thus we see what a horrible death the Apostle threateneth here, while he saith, if ye live after the flesh ye shall die. The Lord give us wise and understanding hearts, that we may ponder it according to the weight thereof, and it may be to us a lively voice of God, to provoke us to flee from that fearful wrath which is to come.  
But if ye mortify, 
In the most regenerate there is some thing that needs to be mortified.  etc. Here follows the other member of the argument, taken from the great vantage we receive by mortifying the lusts of the body, if we do so we shall live. Here also we have first to consider that albeit the Apostle affirmed before verse 9 that these godly Romans were not in the flesh, yet now he exhorts them to a further mortification of the lusts of the flesh, which were superfluous if there were nothing in them that needed to be mortified: then we see clearly, which we may also feel in ourselves, that so long as we live in the body, there is ever some remanent life of sin, which we have need to mortify and put out. In this battle we must fight without intermission, till we have gotten the victory: for who can say that he hath in such sort cut away his superfluities, that there remains nothing in him, which hath need of reforming: believe me when they are cut off they spring, 
For out of the stony rock springeth noisome weeds.  when they are chased away they return, when they are once quenched they kindle again, except thou dissemble, thou shalt alway find within thyself something that hath need to be subdued. There is nothing harder (saith Cyrill) than the Rock, 
Cyrill.  yet in the seams and cliffs thereof the noisome weed fasteneth her root, and springs out: and albeit there be no man in the world stronger than a Christian, yet is he oftentimes buffeted by Satan and sin, which hath fastened their root in him, sends out her inordinate motions and affections, against which he hath need to fight continually.  
But here it is inquired, 
That which God works in us he calls it our work.  how doth the Apostle require this of them, that they should mortify their lusts? lieth it in the power of man to do it? To this I answer, first that as man gave life to sin, so is he bound to put out the life thereof upon no less pain than condemnation, and therefore justly is it required of him. Secondly, these same good works which the Lord works in us, he is content to ascribe them to us, and calls them ours. Of ourselves we must say with the Apostle, 
Phil. 2. 12.  we are not sufficient of ourselves to think so much as a good thought, 
Therefore we should be humble and give God the glory  our sufficiency is of God, and it is he who worketh in us both the will and the deed: so he works in us that he makes us through his grace willing workers with him, through him that strengthens us we are able to do all things, and therefore the praise of all the good we can do should be ascribed unto God. When David had offered to God abundance of silver and gold, and other mettles which he had prepared for the house of God, he concludes in the humility of his heart, What am I O Lord, 
1 Chro. 29. 14  and what is my people, that we should be able to offer willingly after this sort? for all things come of thee, and of thine own hand have we given thee. But much more when we do any work of sanctification, for the building of ourselves up into a spiritual Temple to the Lord our God, we may say, O Lord all the good we can do is of thee, and of thine own hand we have given back unto thee, for except thou Lord hadst given unto us grace, we should never have given to thee obedience.  
Let therefore the presumptuous conceit of Merit yet again be far from us, 
Presumptuous opinion of Merit damned.  seeing the good which we do is debt, and is done also by the spirit of the Lord in us, let us reserve the glory thereof unto him. 
Aug. de verb.  Quare dona mea, non merita tua, 
Apost. serm. 2  quia si ego quarerem merita tua, non venires ad dona mea: seek my gifts (saith Augustine, speaking in the name of the Lord) not thy merits, for if I should seek thy merits, thou shouldst never be partaker of my gifts. When the Apostle Saint Paul had reckoned out how he had laboured more abundantly in the work of the ministery, 
1 Cor. 15. 10  than all the rest of the Apostles, he subjoins as it were by correction, yet not I but the grace of God in me: learning us when we have done all the good we can to be humble in ourselves, and give the glory to God: if he promise us a crown, 
Aug. hom. 14  nihil aliud coronat nisi dona sua, he crowns no other thing but his own gifts, if by promise he binds himself a debtor unto us to give us a reward, 
Aug. de verb.  debtor factus est nobis, 
Apost. ser. 14.  non aliquid a nobis accipiendo, sed quod ille placuit promittendo, he is become a debtor unto us, not by receiving any thing from us, but by promosing freely to us that which pleased him: and therefore when we are exhorted to mortify the deeds of the body by the spirit, let us first turn this and the like of the precepts into prayers, that the Lord would enable us by grace to do that which he commands us, and then when in some measure we have done it, that we return the praise and glory to the Lord.  
Mortify, 
A trial of our Mortification.  etc. Seeing the first part of our sanctification is called mortification, we are to consider how in this word there lurks a rule, whereby every man may try how far forth he hath profited in sanctification, we see by experience that the nearer a man draws to death, the less motion is in him, but after he is once dead he moves not at all; present him pleasant objects, they delight him not, praise him, yet he is not puffed up, speak evil of him, yet he is not offended: even so is it with the spiritual man, the greater progress he makes in sanctification, the motions of sin are ever the weaker in him, the pleasures of the world moves him not, as they were wont, if thou praise him, the breath of thy mouth cannot lift him up, if thou offend him, the more he is mortified, the less he is grieved. As a man (saith Basile) being dead is separate from those with whom he was conversant before, so he who is mortified is instantly sundered in his affections from those who before were his familiar companions in sin: yea those actions wherein he delighted before, are a grief unto him now, it is a vexation of his soul to hear and see the unrighteous deeds of the wicked, which were wont to be unto him the matter of his sport and laughter.  
Therefore doth he wish, 
Death to sin takes not life away but restores it.  and so should we, that we might always die this kind of death, foelix mors quae alienum facit hominem ab hoc saeculo, certainly it is a happy death which alienates, and turns away the heart of man from the love of this world. Bona mors quip vitam non aufert, sed transfert in melius, for it is a good kind of death, which doth not take life away, but changes it into a better. But alas how far are we from this spiritual disposition? doth not the angry countenance of one in worldly authority terrify us? the disdainful words of men do they not put us out of the state of patience? if the world flatter us are we not puffed up? if she frown upon us, are we not cast down? and this our great weakness proceeds only from the strength of sin in us: this lets us see what cause we have to be humbled, considering that having lived long in this time of grace, yet have we profited little in the mortification of our sinful lusts and affections.  
Again, out of this same word of Mortification, we learn that the work of our Sanctification is a work of difficulty, 
Sanctification is a work of difficulty, for it is a birth, a death, a circumcision, etc.  not accomplished without labour, pain, and dolour, for it receives these three names, as to be called, Mortification, Regeneration, and Circumcision. As no birth, no death, no cutting off the flesh can be without dolour and sorrow; so the conversion of a sinner is not wrought without inward pain and sorrow. The Infant that hath laid but nine Months in the womb of the mother, is not delivered without great pain, suppose she conceived it with pleasure: and shalt thou think to part with sin, which in thee was conceived with thee, and which since so often thou hast nourished with pleasure, and not to prove the dolours of the Newbirth? No assuredly. In the work of man's conversion, there is the contrite spirit, the humbled heart, the mourning weed, the melting eye, the pale countenance, the voice of lamentation; let not such as feel them, if they find therewith a rending of their affections from their old sins, be troubled; for these are but the dolours of their new birth; and for others who know not these inward humiliations and wrestle of the Children of God, they have just cause to suspect themselves, that they have not so much as the beginnings of Mortification, Regeneration, and spiritual Circumcision.  
By the Spirit. 
The knife by which beastly lusts are slain to be sacrificed  Nature will not destroy our sinful lusts, they are mortified by the Spirit of Christ, and therefore we are to nourish and entertain this Spirit, by the means before prescribed. As those Beasts which sacrificed to God under the Law, were first slain by the knife of the Levite, and then offered to God upon the Altar; so the Lord jesus must mortify our affections by the power of his word and Spirit, 
Mac. hom. I.  before they can be presented acceptable sacrifices to the Lord our God.  
Ye shall live. 
Temporal life is not the recompense of righteousness, and why?  As I spoke of death which is threatened, so speak I of life here promised: this temporal life cannot be the recompense of righteousness, for it is common both to the Godly and the wicked. If in this life only we had hope, 
1. Cor. 15. 19  of all men we were the most miserable, but the life here promised is eternal life, the beginning whereof presently we enjoy by the Spirit of our Lord, who hath quickened us, so that we may say, 
Gal. 2. 20.  now I live, yet not I, but Christ jesus liveth in me, the accomplishment thereof we look for hereafter. Thus hath the Apostle set before us both life and death, he hath showed us the way how we may eschew the one, and attain to the other: the Lord grant that according to his counsel we may make choice of the best.   

Verse. 14. For as many as are led by the Spirit of God, are the Sons of God.  
IN this Verse the Apostle subjoins a Confirmation of his preceding argument: 
He proves the last part of his preceding argument.  in the last part thereof he hath said, If ye mortify the deeds of the body by the Spirit ye shall live: now he proves it. They who mortify the deeds of the body by the Spirit, or they who are led by the Spirit of God, (for these phrases are equivalent) are the Sons of God, therefore they must live; the necessity of the consequence is evident of that which followeth, the Sons of God are the Heirs of God, heirs annexed with jesus Christ, and the heritage whereunto they are borne is eternal life, therefore of necessity they must live.  
Here first we have to consider what action and operation of the spirit this is, 
The operation of the Spirit is either universal extending to all his creatures,  which distinguisheth the Sons of God from other men. The operations of the Spirit are divers; he hath an universal operation, by which he works in all his creatures, conserving, leading, and directing them to his own determined ends, for in him every thing that is, hath the being, living, and moving, as every creature is made by God, so is it ruled and led by the Spirit according to his appointment.  
He hath again a more special operation in man, and them back again; seven mighty nations of the Canaanites are gathered before them to resist them and hold them out of Canaan, but the shepherd and leader of Israel steps over all these impediments, as if they had not been in the way, and places his people in the mountain of his inheritance: and afterward when he concluded to bring his people from Babel homeward to Canaan, he prepared a way for them in the Wilderness, he commanded the mountains to be made low, and the valleys to be exalted, he commanded the crooked to be strait, and the rough places to become plain, 
Comfort.  and it was done. This is for our comfort, the Lord who hath taken us by the hand to lead us into his holy habitation, shall remove all impediments that are before us; though Satan like a Lion spoiled of his prey snatch after us, though he double his temptations upon us, and with manifold afflictions compass us, though terrible death and the horrible grave stand before us, threatening to swallow us by the way, yet shall we see the goodness of the Lord in the land of the living, and over all our enemies shall be more than conquerors, through him that loved us, and hath taken us into his own hand, to lead us to that inheritance which he hath prepared for us.  
For it is manifest, 
The beginning progress and perfection of our salvation is from him.  that both the beginning, progress, and perfection of our salvation is ascribed to the spirit of God in holy scriptures: when we were dead in sin he quickened us, when he hath quickened us, he governs and leads us, and worketh continually in us till he perfect us. Thus is he the author and the finisher of our faith, 
Heb. 12. 2.  and all the glory of our salvation is his: as we cannot begin to do well without him, so we cannot continue in well doing without him: if he lead us not, we wander from him, and weary ourselves in the way of iniquity. 
In that we can not walk without a guide, we ●re warned that we are but babes.   
It should serve to humble us, that we are pointed out here to be but babes and children, such as cannot go by ourselves, unless we be led by another. As that Eunuch answered Philip, 
Act. 8. 30. 31  when he asked, understandest thou what thou readest? how can I (saith he) understand without a guide? so may we answer the Lord when he commands us to walk in his way, 
It is good religion to turn God's precepts into prayers.  how can we O Lord that are but children and new borne babes, walk in thy way without a guide? It is a point of good religion, to turn the Lords precepts into prayers: Send out Lord thy light and thy truth, 
Psal. 43. 3.  let them lead me, 
Psal. 143. 10  let them bring me into thine holy mountain, and to thy tabernacles. Let thy good spirit lead me unto the land of righteousness. When the Lord threatened that he would no more go before the Children of Israel, to lead them as he had done, Moses took it so deeply to heart, that he protested he would not go one foot further except the Lord went with him: and certainly if we knew the manifold inconveniences, whereunto we shall fall if the Lord forsake us, we would never enter our feet into that way, wherein we saw not the Lord going before us in mercy to lead us.  
Our life on earth should be ordered as was the life of Israel in the wilderness, 
We ought to follow our guide as Israel did the Lord in the wilderness.  the Lord went before them by day in a cloud, by night in a pillar of fire: when the cloud removed, they removed, what way so ever it went, they followed, where the cloud stood, they camped: thus the Lord led them by two and forty stations, forty years in the Wilderness, though Canaan was not far from them, yet they entered not into it till the Lord directed them. The Lord hath in like manner (praised be his name for it) brought us out of the land of our bondage; he might if he had pleased long ere now have entered us into our Canaan, but it pleaseth him for a time to exercise us, and to have us walking up and down this Wilderness. Let us possess our hearts with patience, and reverence the Lords dispensation: in the mean time, take heed that the Lord go before us, that his word shine unto us, as a lantern to our feet, and that his holy spirit be our guide to lead us in his righteousness: then shall we be sure of a happy end of our journey, when we live not as we list, but under the government of the holy spirit; when our rising and lying down, our   

Verse. 15. For ye have not received the Spirit of bondage to fear again, but the Spirit of Adoption, whereby we cry Abba Father.  
THe Apostle to strengthen his former argument, 
A threefold operation of the spirit in the Sons of God.  sets down a short description in this and the subsequent verse, of a threefold operation which the spirit maketh in them whom he leadeth: for first, he is unto them a spirit of bondage, working fear: Secondly, he is a Spirit of Adoption, working love through the sense of God's mercy, for he not only makes them whom he leads the Sons of God, but intimates unto their spirits Gods love towards them, which otherwise was unknown unto them: and thirdly, he is a Spirit of intercession, making us to go with boldness to the throne of grace, and call upon God as upon our Father. Of the which the first part of his argument is made clear, that they who are led by the spirit of God are the Sons of God, yea, by the testimony of the Spirit they themselves know that it is so, and therefore in most homely and humble manner acknowledge him for their Father. This the Apostle propones in such a manner that he applies it particularly to the Godly romans, unto whom he writeth, Ye have not (saith he) received again the Spirit of bondage unto fear, as ye did in the time of your first conversion; ye have proceeded further, and have experience of his other operations, than ye felt him casting you down with the sight of your sins, but now ye feel him comforting you and raising you up with the sense of God's love and mercy toward you in jesus Christ.  
The spirit of God is called a Spirit of bondage unto fear, 
Why in his first operation he is called a spirit of bondage to fear  not as if he made them in whom he worketh slaves or bondmen, but because in his first operation he rebukes them of sin, in whom he worketh, and lets them see that bondage and servitude under which they lie, which works in them an horrible fear, but in his second operation he is a spirit of Adoption, making them free who were bound before; comforting them with the sight of God's mercy, whom before he terrified with the sight of their own sins, to the one he useth the preaching of the Law, which discovers our disease; to the other the preaching of the Gospel, 
By the preaching of the Law he discovers sin and wrath due to it, which causeth fear.  which points out the Physician. As the proclaiming of the Law wrought a terror in their hearts who heard it, so doth the preaching thereof: for who can hear himself accursed and condemned by the mouth of God and not tremble? john the Baptist began at the preaching of the Law, 
Mat. 3. 10.  Now is the axe laid to the root of the tree, every tree that bringeth not forth good fruit shall be hewn down and cast into the fire: then he proceeded and pointed out the Lamb of God that takes away the sins of the world; by the first he prepared a way to the second: for his auditors being cast down in themselves with the threatening, inquired earnestly what shall we do then that we may be saved? and were glad to hear of a remedy. It is out of doubt, that they who are not touched with a remorse for their sins, nor a fear of the wrath to come, and into whose hearts never entered that care, what shall I do that I may be saved? have not known as yet so much as the very beginnings of salvation.  
We are not then to think here, 
He is not here comparing the godly under the Law with the godly under the Gospel.  that the Apostle is comparing the Godly under the Gospel, with the Godly under the Law, but he is comparing the Godly under the Gospel with themselves; their second experience of the operation of the Spirit with the first, it is true that once (saith he) ye received the Spirit of bondage working fear, this was his first operation in you, but now ye have experience of another, and are made partakers of a more excellent operation, he is become unto you a Spirit of Adoption, by whom ye call upon God as upon your Father.  
For the Godly under the Law were partakers of this deny that Sarah was his Wife; made Peter deny that Christ was his Lord; this fear made jonas refuse to go to Ninive, and made that worthy Prophet Samuel unwilling to anoint David, for he feared least Saul should slay him: yet are they so subject unto it, that the fear of God at length overcomes in them. 
A servile fear.  The third sort is servile fear, the object whereof is the judgements of God only: and this is proper to the wicked, they fear the plagues of God, but so that they love their sins, and hates and abhors every one that doth snib or restrain them in the course of their sins. 
A filial fear.  The fourth is filial, so called because it is proper to the sons of God; they do not only fear him for his judgements, 
Psal. 130. 4.  but love him and fear him for his mercy: mercy is with thee O Lord, that thou mayst be feared. As for the Diabolical fear, 
A Diabolical fear.  Saint james saith the Devils know there is a God, therefore they fear and tremble; they have received within themselves the sentence of damnation, 
james. 2. 19  they know it shall never be recalled, they seek no mercy, nor shall they obtain it: and the servile fear of the wicked shall at the last end in this desperate fear of the damned, finding themselves condemned, without all further hope of mercy, they shall tremble and fear continually.  
Of this it is evident that the fear whereof here he speaks is the first part of filial fear, 
From what sort of fear are we exempted?  namely, a fear of that punishment which is due to sin, and to the godly is an introduction, to work in them fear of God for his mercies, conjoined with love: so than his meaning is clear, albeit in the time of your first conversion you were stricken with a fear of that wrath which is the recompense of sin, yet now the spirit of adoption hath not only released you of that fear of damnation, which you conceived at the first, through the knowledge of your sins, but hath also made you certain of salvation, and assured that God is become your father in Christ jesus.  
In the wicked the fear of God's wrath once begun increases daily, till it proceed as I spoke, to that desperate fear of the damned, 
In the godly fear prepares a place for the perfect love of God, and then departs itself.  but in the godly the fear of God's judgements is but a preparation to the love of God, fear shall not always abide in their hearts, for when God shall crown them with his mercies, and his love in them shall be perfect, then perfect love casts out fear: therefore Augustine compares the fear of God's judgements in the godly to a Needle, that goes through the seam, and prepares in it a place for the thread, which is to remain: so doth the fear of God's judgements go through the secret seams of the heart, and prepares a place for the love of God, which shall abide and continue for ever in the godly, when fear shall be away. The Lord at the first deals hardly with his children, 
Mat. 15.  as our Saviour dealt with the woman of Canaan, whom he comforted at the last; and as joseph entreated his brethren roughly, whom at the last for tender compassion he embraced with many tears: but all these terrors and fears wherewith God humbles his own, are but preparatives to his consolations; at the length he shall make it known to them, that he is their loving father: as for the wicked, though they have not suffered from their youth the terrors of God, it is because they are reserved for them.  
Neither are they even now exempted from their own fears, 
But in the wicked fear of wrath once begun increases till it proceed to desperate fear.  for albeit there were none to reprove them, their own consciences sends out accusing thoughts to terrify them; and if at any time they shall hear the word of God faithfully, and with power delivered unto them, then do they much more tremble & fear: for the word strengthens the conscience to accuse and terrify them, but fear is both the first and last effect it works in them; and therefore is it that being so oft disquieted with hearing of the word, as Felix was with the preaching of Paul, they are no more desirous to hear it, but rather hates it and abhors it, because it testifies no good unto them, more than Micaiah did to Achab, and so they never attain to his other operation of the spirit, they are not transchanged by hearing, into the similitude of the sons of GOD, neither receives that but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, not like the strong blood of God, but the blood of man. But as for the Children of God, they can not be deceived of their generation, they know that God is their Father, and with greater homeliness and more freedom of spirit, yea and surer knowledge they call God their Father, than any son in the world is able to call on his earthly Father.  
Whereby we cry. 
No prayer to God without the spirit of God.  The Apostle here doth teach us that it is by the spirit of Adoption we pray unto God: without that Spirit men may speak of God, but without him they cannot speak unto God: Prayer is a proper action of the sons of God. The Apostle describing them who are Saints by calling, saith, they are sanctified by Christ; and call upon the name of the Lord jesus: he joins these two together, to tell us that they who are not called by God, and sanctified in Christ, cannot call upon him; as for profane men it is certain they cannot pray, though they repeat that prayer Our Father which art in heaven, what else do they but multiply lies as they multiply words?  
Only the spirit of Adoption teacheth the Children of God to pray: 
How the godly sometime are transported in Prayer.  Prayer is unto them like that fire Chariot in the which Eliah was carried from earth to heaven; by it they are transported to have their conversation with God, 
2 King. 2.  and speak to him in so familiar a manner, that they know not those things which are beside them, neither see they those things which are before them; being in the body, they are carried out of the body, they present to the Lord sighs, which cannot be expressed, and utters to the Lord such words as they themselves are not able to repeat again: and that all this proceeds from the operation of the Spirit who bends up their affections and teacheth them to pray, is evident by this, that when this holy Spirit intermits or relents his working in them, they become senseless and heavy hearted, more ready to sleep with Peter, 
Mat. 26. 38.  james and john, than to watch and pray with jesus, yea suppose it were in the very hour of tentation.  
We cry, 
The godly should cry together, not one against an other.  etc. The Apostle you see reckons himself among others who cries by this spirit of Adoption; though the children of God be many yet seeing they all are led by one spirit, they should all cry for one thing unto God: the assemblies of the Church militant on earth should resemble as near as they can, the glorious assemblies of the Church triumphant in heaven: many are they who follows the Lamb, their voice is like unto the voice of many waters, yet they all sing but one song; so should there be among us that are Christians, but one voice, specially when we meet in the public assemblies of the Church, though we were never so many yet our affections and desires should concur in one, 
Union of desires in prayer commended.  and all of us send up one voice to the Lord. We see that in nature conjunction of things which are of one kind, makes them much stronger; many flames of fire united in one, are not easily quenched; many springs of water if they meet together in one, make the stronger river, but being divided are the more easily overcome. 
james. 5. 16.  Saint james saith, the prayer of one righteous man avails much, if it be powered out in faith, what then shall we think of the prayers of many? Oh what a blessing might we look for, if we could join in one to call upon God? but now alas, where one with a contrite heart cries to God for mercy, how many by continuance in sin cries to him for judgement? what marvel then the arm of the Lord be shortened toward us, and he do not help us?  
As they who resolve to lift any heavy burden join their hands together under it, 
As many hands lift a burden importable to one, so  and so by mutual strength makes that easy to many, which were impossible to one: so when we are assembled together to lift from off our heads, by unfeigned repentance, that burden of the wrath of God, which our sins hath brought upon us, if there be among us no deceivers, but that every man in the sincerity of his heart, join his earnest supplication with the prayers of his brethren, what a blessing may we look for? Take heed therefore how you behave yourselves in the holy assemblies though they should never be brought forth by speech of the mouth, and this for their comfort, who through extremity of sickness, or otherwise are not able to use their tongues in prayer to God.  
Father we learn here, 
The Parents of Prayer.  that the Parent which begets Prayer is the Spirit of adoption, the mother that conceives it is the humble and contrite heart, for no proud, unclean and hard heart can pray unto God, 
The wings whereby prayer ascends.  the wings whereby it ascends are fervency and an heavenly disposition; fervency is noted in the word of Crying, for as in crying there is an earnestness of the powers of the body to send out the voice, so in prayer should there be an earnestness of the powers of our soul to send up our desires. As incense without fire makes no smell, and therefore the Lord commanded it to be sacrificed with fire in the Law: so prayer without fervency sends up no sweet smell unto the Lord. Our heavenly disposition required in prayer is collected out of this, that he to whom we speak is our Father in Heaven, if our minds be earthly, we can have no communing with him that is in heaven; we must therefore ascend in our affection, enter within the vail, if we would speak familiarly with our Father: Prayer this manner of way sent up, and presented to our advocate and intercessor the Lord jesus, out of the hand of Faith, cannot but return a favourable answer, if not at the first, as in the very time of Prayer, Daniel received his answer, 
Dan. 9 22. 23.  yea at the beginning of his supplication, as the Angel Gabriel informed him, the commandment came forth to answer him, yet shall not the Lord fail in his own good time to fulfil the desires of them who fear him.  
Manifold examples of holy Scripture lets us see that Prayer this way powered out unto God is most effectual. 
Efficacy of prayer, every petition returns with profit.  At five sundry petitions did not Abraham bring the Lord from fifty to ten? every petition returns to Abraham some vantage, 
Gen. 18.  fain would Abraham had Sodom preserved for Lot's cause: at his first request he got this answer, that the Lord would spare it for fifty righteous men's sake, if they might be found in it, but at the last from fifty he brings him to ten; as long as Abraham prayed the Lord answered, and for every petition he yielded something to Abraham: and most comfortable is it that the Lord ceases not from answering, 
Acts. 10.  till Abraham ceased from ask any more. When Peter prayed upon the house top he fell into a trance, and saw a heavenly vision; 
Mat. 17.  when jesus prayed upon Mount Tabor he was transfigured; and if at any time the children of God be transformed from an earthly disposition to a heavenly, they find in their own experience that it is in the time of prayer.  
Satan for this cause is a most troublesome enemy to the exercises of the word, 
Satan an enemy to the Word and Prayer.  and of prayer: because the one is the mother, the other is the nurse of all the graces of God in us; either he makes men lightly to esteem the exercise of prayer, or then doth what he can to interrupt them in it: as that Pithonisse interrupted Paul while he was going to pray, 
Acts. 16. 16  so hath that adversary a thousand wiles, whereby either before prayer, he seeks to divert them to some other business, or in the action to trouble them and divide the powers of the soul by uncomely and profane motions: If jehoshua stand before the Lord, 
Zach. 3. 1.  Satan shall stand at his right hand to resist him. 
Gen. 15.  Unless therefore with Abraham we drive away the ravening birds from our sacrifice, unless with the Israelites we stand on jerusalem's wall, with a weapon ready in our hand to repel the adversary as oft as he comes to stay the work of God, it is impossible that our hearts can continue in fervent prayer to God.  
Yet the restless opposition of the adversary should not make us to break off this exercise of prayer, but the more we find Satan angry at our prayers, the more should we be provoked to pray; if he felt not himself hurt, and his kingdom weakened by our prayers, he would not so busily trouble us in prayer: ye see he troubles us not in such exercises as troubles not him; speak as long as you will of taught of God: we cannot saith the Apostle call upon him in whom we believe not. As for the Angels we believe that they are, which the Saducees did not, but we believe not in them, and therefore will not pray unto them. In all the old Testament we read no prayer made to Abraham, 
In all the scripture no prayer to Abraham, Moses, etc. nor to Cherubin, nor Seraphin.  albeit he was the father of the faithful, none to Isaac, or jacob, or Moses, or any other of the fathers departed. In a hundredth and fifty Psalms, no prayer is made to cherub or Seraphin, though they in their psalter of the Virgin, have turned over all the praises and petitions made to our Lord into petitions to our Lady, 
Psal. 6. 1.  as if where David saith O Lord rebuke me not in thine anger, we were also to say, O Lady rebuke me not in thine anger, 
Psal. 4. 1.  and O Lord thou art my righteousness, O Lady thou art my righteousness, and so forth in the rest: but we may boldly say with Bernard, libenter certe gloriosa virgo tali honore carebit, the glorious Virgin is willingly content to want such a honour. The Angel would not suffer john to prostrate before him, do it not (saith he) I am but thy fellow servant: 
Reu. 19 10.  this one of those blessed spirits witnesses to us in name of all the rest, that it is the will of the Saints of God in heaven, that we who are upon earth should reserve to the Lord his own worship, and give no part thereof to creatures, yea they are offended when that honour is offered to them which is due to their Lord.  
Where if that common objection be brought which Ambrose did obuiate in his time, 
It is not in the court of heaven as in the courts of earthly kings.  posse nos per istos ire ad Deum, sicut comites pervenitur ad regem, that men by such mediators may go to God, as they go to Kings by those who are honourable in their courts; to them we answer with him, hoc est misera uti excusatione, this is to pretend a miserable excuse: for men go to kings by courtiers, because the king is but a man, & ad Deum autem quem nihil latet promirendum, suffragatore non opus est sed mente devota, but as for the Lord from whom nothing is hid, there needs no such procutor to make him favourable unto us, only there is required a devout mind, for in whatsoever place he who is truly godly speaks unto God, the Lord shall answer him.  
And lastly, 
Every tongue and language is sanctified for prayer if we understand it.  that the Apostle here joineth two words of sundry languages, Abba Father, it is to teach us that every tongue is sanctified to the use of God's children, and that it is lawful for us to pray in any language, if so be we understand it; but to bind people to pray in a language they understand not, or for him that should be the mouth of God, in the exercise of divine worship, to speak to the people in a strange language which they understand not, is a sacrilegious tyranny. 
They are builders of Babel who speak to the people in a language they understand not  That which God powered out as a cruse on the first Babel, that one of them understood not what another said, and the people knew not what the builders craved, in the second Babel is received as a blessing. The Chaldeans a fierce and cruel nation were sent against the jews, speaking to them in a language which they understood not, to punish in them the contempt of the voice of God, which they would not learn nor understand: and now the messengers of Antichrist, a cruel and merciless people, are come out speaking to the world in an uncouth language, for punishment of them that received not the love of the truth. A faithful servant of the Lord had he never so many languages, had rather speak in the Church five words with understanding, that others might be instructed, than ten thousand otherways: he is but an hireling and a false Apostle, that purposely speaks to a people in a language they understand not. We give thanks to God, who hath delivered us from this most fearful captivity and confusion of Babel.  
thou art but a liar against the holy Ghost, and a wilful murderer of thine own soul, by faithless presumption.  
The other sort of men are the Children of God, 
A comfort for weak Christians who are moved by their wants to doubt of this testimony.  who because they find not always within themselves this testimony of the Spirit in a like measure, are therefore cast down and made oftentimes to think they never had it: for as none are more ready to boast of the spirit than they who have him not; so none complains more that they want him, than they who possess him. The Children of God in this being like unto rich worldlings, who suppose they be possessors of much, yet the great desire of more which is in them, causeth them to esteem that which they have as nothing, and therefore comforts not themselves with the lawful use of that which they have, but vexes their spirits with restless thoughts for that which they want: even so it is customable with the Children of God, albeit they have attained to a good measure of faith and love of God, and are even become rich in the grace of the Lord jesus, yet are they so desirous of more, that many a time they esteem nothing of that which they have, but go about mourning and complaining that they have no faith, no love, no grace, no life; in which extremity we see that many in their weakness offend the Lord their God. 
A necessary admonition so to mourn for that which we want, that we give thanks for that measure of grace which we have  Herein therefore is the Christian to be admonished that he keep mediocrity; to lament thy wants and to thirst for more grace, is a sure token of a spiritual life, but let us so complain for that which we want, that we be comforted in God for that beginning and little measure of grace which we have; remember that the same mouth of God which commands thee to mourn, commands thee also to rejoice, we want not matter of both; matter we have of mourning for which we may lament with the Apostle, 
Rom. 7. 24.  O wretched man that I am, who shall deliver me from the body of this death? matter of joy we have also in our God, for which we may rejoice with him and say, 
Ibid. ver. 25.  I thank God through jesus Christ: surely it cannot be without unthankfulness unto God so to mourn for our wants, that we give not praise to God for the beginnings of grace we have.  
And for this same effect, 
This testimony of the spirit is not alway perceived in a like measure of them who have it.  let us yet further consider that this testimony of the Spirit is not at all times enjoyed in a like measure, for that were to enjoy heaven upon earth. The Lord therefore doth in such sort dispense it, that sometimes he lets his children feel it for their consolation, and again withdraws it from them for their humiliation: when they feel it, they so abound in joy that all the terrors and threatenings of Satan, all his promises and allurements are despised of them, and trodden under their feet; they sing within themselves that glorious triumph of the Apostle, 
Rom. 8. 35.  who shall separate us from the love of God, but this joy proceeding from the fullness of faith, continues not, the voice of the Spirit of adoption waxing somewhat more silent, fears and doubts succeeds in that same heart which before abounded with joy, and this for our humiliation.  
But now in this estate lest the Children of God be discouraged by the silence of the testimony, 
comfort against spiritual desertions.  let them first of all have recourse to the forepast working of God in them, let them call to mind with David the days of old, remember their joyful songs by which they have praised GOD, their humble prayers by which many a time they have gotten access to the throne of grace, and these heavenly motions which have replenished their souls with joy, and so of the former footsteps of his grace, let them discern his presence even then when they cannot perceive him. And next let them consider that the godly in the time of their desertion, which is their spiritual disease, are evil judges of themselves, for they perceive not that which they possess: there may be an invincible hope of mercy in that soul wherein for the present there is no hope of mercy; and this all the Children of God may make in their own experience; for whereof I pray thee hath it come, that thou a weak man hast fought so long against principalities & powers? the Lord had reserved mercy for us, we should be made like unto Sodom or Gomorrha, 
Isai. 1. 9  but now the lots are fallen to us in pleasant places, and we have a fair heritage. Blessed be the God of our salvation from henceforth and for ever.  
If we be Children. 
The Sons of God cannot but live because they are the heirs of God.  As for the Apostles order in these words, we are to remember that the Apostle here insists in the confirmation of that part of his reason, that they who are the Sons of God shall live. Now he lets us see the necessity thereof, the Sons of God are the Heirs of God, and the heritage whereunto they are borne is eternal life, therefore of necessity they must live.  
We have here first to consider that high preferment whereunto we are called in Christ, 
God's goodness is showed to all his creatures, but his inheritance is res●●ued to his Sons.  not only to be the Sons of God, but declared also to be the Heirs of God. The heir in a family hath this prerogative, that albeit the hand of his Father be not closed from giving good things unto others, yet the inheritance is reserved for him. As Abraham gave gifts to the Sons of Keturah, 
Gen. 25.  but kept his best things for Isaac, so the Lord our God shows his great bountifulness, 
Mat. 5. 45.  in that he makes his Sun to shine, and his rain to fall down upon the unjust, no less than the just, yet herein stands the comfort of his children, that he reserves his best and most excellent things for them. Neither is it his creatures that he gives to them in a portion, he gives himself unto them; as he promised to Abraham, so he perfermes it to all the seed of Abraham; I am thy exceeding great reward: and therefore do the godly so crave him, that without him nothing can content them, O Lord thou art my portion (said David. 
Psal. 119. 57 ) My Soul saith to the Lord, thou art my portion (said jeremy. 
Lam. 3. 24. ) But as for them, who can content themselves with the gifts of God, suppose they never enjoy himself, they declare they are but Servants, who are not to bide in the house for ever, and not the Sons of God.  
Again, 
All the sons of God are his heirs and yet the inheritance is not diminished.  we have to mark here, that albeit the Lord have innumerable sons yet are they all his Heirs. No Monarch in the world can beautify his children with this privilege, as to make them all his heirs, and not diminish his Empire; but the Lord herein declares the riches of his glorious inheritance, that all his sons are his Heirs, and yet the inheritance enjoyed of many is not the less. Neither are we to think this impossible, for seeing the Lord hath endued the Sun in the firmament with this property, that albeit the light thereof be communicated unto many, 
Aug. de verb dom. in evan.  yet is it not the less in itself: plurium oculos pascit, & tamen tanta est, quanta erat & illi pascuntur, & illa non minuitur: 
joan. ser. 64.  it feeds the eyes of many, they are nourished, and it is not diminished: may we not much more think that the heavenly light communicated to many, shall for all that not be impaired? In earthly inheritances it is so the more be partakers of them, the less they are, but it is not so in the heavenly, there needs no strife among the brethren for division of the inheritance, for the rich portion of one shall be no prejudice to another.  
Neither shall we that are called to be the sons of God in this last age of the world, 
They who were born in the first age of the world shall not be perfected without us.  suffer any prejudice that many hundred years before us, some have been entered heirs of that kingdom, God providing a better thing for us, that they without us should not be perfected. Adam the first that ever was made the son of God by creation, 
Heb. 11. 40.  and afterward the first son of God also by regeneration, together with the rest of those faithful patriarchs that followed him, hath in regard of years long before us inherited the promises, yet shall it not prejudice them who in the last age of the world are called to the fellowship of the faith of Christ; yea, he that shall be the last borne son of God in the earth by regeneration, shall also be partaker of this privilege of the inheritance. And this should greatly encourage us to serve our God, considering that how ever many of our brethren be entered before us, whose example should confirm us, yet the portion prepared for us, shalt not be the lesser.  
There is also another difference: 
In earthly inheritances the father dies or the son inherit, but here the son must die, or else he cannot inherit.  for in the earthly inheritances the father must first die, before the son come to the full possession thereof; but in the heavenly we ourselves must die, that we may possess the inheritance. For our father is the ancient of days: the heavens are the works of his hands, they shall perish, but he doth remain: they shall wax old as doth a garment, but he is the same, and his years shall not fail. 
Psal. 102. 26  He is the father of eternity, in whom there cannot fall so much as a shadow of change, far less is he subject to death: but as for us, by suffering death we must enter into our kingdom; we cannot see him so long as we live, nor be satisfied with his image, till we awake: therefore should the day of death be a joyful day unto us, because it is the day of our entrance to our inheritance. Unnatural worldlings rejoice at the death of their Parents, 
Psal. 17. 15.  because by it they come to the heritage, they carry merriest hearts within them, when they put on their blackest garments; but as for us, we should rejoice at the day of our own death, it is not the day of our sorrow as natural men accounts it, but the day of our delight, in the which we enter into the fruition of our heavenly inheritance.  
He calls us not only the Heirs of God, 
Theophilact.  but annexed Heirs with jesus Christ, that so he may show, Nos grandes futuros haeredes, 
Christ's twofold right to the inheritance and how in the second only we are annexed with him  that we are to be great heirs. The Lord jesus hath a twofold right to his father's inheritance: one by his eternal generation, and so he is the heir of God, in a manner proper and peculiar to himself only: the other he hath by conquest, for by the merit of his death he hath conquered eternal life for all his brethren: and this right he communicates unto us, whereby we also become heirs, annexed with him: in the first he admits no companion, in the second, he calls us to be partakers with him.  
And this serves unto us, 
How all these great mercies should provoke us to walk worthy of our heavenly vocation.  not only for a special comfort in the hour of tentation, and day of death, as we marked before, but should also provoke us to answer the heavenly vocation by a holy disposition: seeing we are the sons of God, shall we not resemble his image? seeing we are called to be heirs of an heavenly inheritance, shall we any more mind earthly things? far be it from us, that we should be profane like Esau, 
Gen. 25. 2 Tim. 4.  who sold his birthright for a mess of pottage; or like Demas we should forsake the fellowship of our brethren, 
Phil. 3. 8. 9  and embrace this present world: but let us rather with the holy Apostle, account all things to be but dung, in respect of the excellent knowledge and fellowship of our Lord jesus. Seeing Christ must be our comfort in death, when all other comforts will forsake us, let us make him our joy and pleasure in life, that so both in life and death he may be an advantage unto us: for these things, for which miserable worldlings forsake their God, shall in the end forsake them. Let a covetous man see in the hour of his death, those treasures of Gold and silver which he fought in his life more than God, and they shall be no more pleasure to him, than was those thirty pieces of silver to judas, which he took in exchange of jesus Christ. Present a spoonful of Wine to the drunkard, whose belly was his God in his life time, and he shall not be able to receive it. Let the harlot stand at that time in the sight of the whoremonger, she may increase his sorrow, and terrify his conscience, but shall not render him comfort. Yet these are the strange Gods after which most part of the world goes a whoring: but let us not cast in our portion among them; we are partakers of the heavenly vocation, called to be the sons and daughters of the living God; blessed shall we be if we walk worthy of our calling. 
For Satan's silly offers are not to be compared to these high mercies whereunto God hath called us in Christ   
For we see here whereunto we are called, by adoption we are made the sons of God, and brethren of Christ: of rebels, we are made the servants of God, yea more than that, the friends of God, 
joh. 14. 15.  hence forth call I not you servants but friends, yea more than friends, he hath made us brethren, he that sanctifieth, 
Heb. 2. 11.  and they who are sanctified are all one, wherefore he is not ashamed to call them brethren: O wonderful comfort! the Father cries from heaven, 
Mat. 17. 5.  this is my beloved Son in whom I am well pleased, hear him: the Son again speaking to us on earth saith, 
joh. 20. 17.  I go up to your Father, and my Father, he that is my Father is also your Father, therefore go ye unto him, and call upon him as your Father. O qualis ille dominus, qui omnes servos suos facit amicos suos, & quod multo maius est fratres suos: O what a sweet Lord is he who makes all his servants his friends, and which is much more his brethren. Surely the yoke of Christ is easy, 
Mat. 11. 30.  and his burden is light, we are called to be annexed partakers with him of all the good that is in him. The Lord therefore more and more confirm us, that despising all the subtle offers of Satan, whereby he would steal us away from the love of Christ, and delighting in that high dignity, whereunto we are called, our hearts may cleave to the Lord for ever, without separation.    

THE RIGHT WAY TO Eternal Glory.  
Wherein the counsel of God concerning Man's salvation is so manifested, that the Christian effectually called may hear himself after the Cross ordained to the Crown, and read his own Name written in the book of Life.  
Being the second benefit we have by our Lord jesus Christ.  
Come and see.  
Written by Mr. William Cowper, Minister of God's word at Perth.  
LONDON: Printed by Thomas Snodham for William Firebrand, and are to be sold at his shop in Popes-head Palace. 1609.   
●●… 
the welfare of your highness royal children, the terror of your enemies, and common benefit of all your Majesties well affected subjects. A good so much the more carefully to be kept, because Satan out of all doubt spitefully doth envy it, as being the very fountain, out of which doth flow that great and common good, both of your royal posterity, and loyal people, the aspect of your highness favourable countenances looking in love one of you to another, and both of your majesties in conjunct compassion to your people, sweeter than the influence of the undivided Pleyades, bringing to Church and common wealth, under your happy reign a flourishing spring of innumerable blessings. We do therefore bless the Lord who hath confirmed your royal hearts, and set it in the foremost of your godly cares, how to keep and increase this holy and happy band of love which keepeth you both. For the continuance whereof, as after my weak measure, I stand up a daily supplicant unto the Lord, among others your highness loyal subjects, so do I humbly crave that your Highness impute it not to me for presumption, that I have conjoined your majesties in the participation of this small propine of the first fruits of my labours, whom I do wish for ever to be conjoined in the communion of all good present, and to come: but that rather according to your highness wont favour and clemency toward me, your majesty would graciously accept it, as a testimony of my earnest and unfeigned affection toward your highness name and honour in this life, and everlasting welfare in the life to come.  
Your majesties most humble Subject and daily Orator William Cowper, Minister at Perth.   

THE RIGHT WAY TO Eternal Glory.  
THE SECOND PART OF THE CHAPter, containing Comforts against the CROSS.  

Verse 17. If so be we suffer with him, that we may also be glorified with him.  
THE mortification of a Christian, 
The mortification of a Christian consists in two things.  whereunto the spirit of GOD so frequently exhorts us, consists in these two, first in a subduing by a holy Discipline our inordinate lusts, which naturally rebel against the law of God: secondly, in a patient bearing of the Cross of jesus. In the first part of the Chapter, the Apostle hath exhorted us unto the one, and now in the second, by many arguments he strengthens us against the other: unless we make some profit in the first point of mortification, it is certain we shall never proceed to the second. For the life of one affection is far less prevails most to make man impatient, and so drive him to blaspheme God. And therefore most of all we are to confirm our weakness against the cross, since in it the enemy of our salvation placeth his principal strength. Let us hearken to the Apostle, who as a minister of jesus indeed, and a heavenly Physician, sent to us from the Lord our God, doth here temper the bitter waters of Marah, and make them sweet unto all the Israel of God.  
The first argument of comfort is set down in this latter end of the 17. 
The first principal argument against the cross is from the end of our afflictions.  Verse, and it is taken partly from the nature of out sufferings, they are sufferings with Christ, and partly from the end thereof, which is to reign with Christ in glory. Here first we learn that suffering must go before glory: the husbandman must labour before he receive the fruits, 
2. Tim. 2. 8.  neither is he that striveth for a mastery crowned, except he strive as he ought. The prince of salvation was consecrated by affliction, it behoved him first to suffer and then to enter into his kingdom. All that profess him are desirous with the sons of Zebedeus, to sit some at his right hand, and some at his left, but are not so content to drink of his cup, and be baptized with his baptism. Volunt omnes te frui, 
Bernard  at non ita & imitari, conregnare cupiunt, sed non compati, they would all enjoy thee, knowing that pleasures for evermore are at thy right hand, but are not content to follow thee, they all desire to reign with thee, but not so to suffer with thee: but this is a preposterous way, it is to divide those things which the Lord here hath joined together, except first we suffer with him, we shall not hereafter reign with him.  
Secondly, 
Different courses of the Christian & worldling.  let us mark here the different courses of the Christian and worldling, the Christian by temporal trouble goes on to eternal glory, the worldling by temporal glory goes on to eternal shame. If ye go to the School of jesus, the first ABC of religion taught you there, will be this, 
Mat. 10. 38.  If any man will be my Disciple, let him deny himself take up his Cross and follow me: if ye go to the School of Satan, the first ABC of Atheism taught there is this, All the kingdoms of the world will I give thee, if thou wilt fall down and worship me. The Lord jesus through light and momentany afflictions, leads his children to an infinite weight of glory; but Satan through the present perishing pleasure of sin, leads his miserable captives to everlasting pain: 
Mat. 5.  therefore it is said of our Saviour of the one, blessed are ye that mourn for ye shall be comforted, and of the other, 
Luke. 6. 25.  w●e be to you that laugh now, for ye shall wait and weep.  
As there is no comparison between these two, 
The end of the Christian is better than his beginning, not so with the worldling.  so blessed shall we be if we make choice of the best. Moses esteemed the rebuke of Christ, greater riches than the treasures of Egypt; because he had respect to the recompense of reward: and shall not we rejoice in our present afflictions, considering they are the way unto our glory? if we sow in tears, we shall reap in joy. The end of the godly is better than their beginning, for the light of the righteous increaseth more and more, like the Sun unto the noon day, they begin with tears, and they end with joy: but the light of the wicked is like unto the light of a candle, it shineth for a while, and incontinent ends in stinking smoke: as beltasar's banquet was concluded with a cup of wrath, so all the pleasures of the wicked ends in pain. At that banquet in Cana, the Lord jesus brought in the finest wine hindmost, but Satan doth with his miserable banquetters, as the governors of that feast speaks, he presents his best first, and after when they have well drunken, brings in that which is worse; in the entry he presents the deceitful pleasures of sin, but doleful and lamentable is their end: for what better portion can he give unto them, than is prepared for himself? he is reserved to blackness of darkness, tribulation, and anguish of Spirit, terror and horrible wrath, shame and endless confusion is prepared for him, and all those who are portioners with him.  
own blood, that fruitful Vine which hath sprung out from that blessed stock jesus Christ, the more it was cut by the bloody kni●e of cruel persecutors, the more hath it flourished.  
Again, 
The wicked have crosses, but not Christ's Crosse.  we have here this comfort, that the sufferings of the godly are sufferings with Christ. There is no man in the world, who wants his own cross; even they who have their fattest portions in earth have it not without many sorrows, by virtue of that curse, in the sweat of thy brow shalt thou eat bread, 
G●●. 3. 19  till thou return to the earth: and herein they are but miserable, 
Barn. apol ad Abbot Clun.  vae portantibus Crucem & non sequentibus Christum, woe is unto them, who bear the cross and follow not Christ; comfortless, fruitless and endless will their sufferings be▪ But as for the Godly, they are sufferers with Christ, they suffer not alone; if joseph go to the prison, the Lord shall go with him; if the three Children go to the fire, the fourth like the son of God shall go with them. 
The three persons of the Trinity are said to suffer with the Godly.  God the Father protests that in all the troubles of his Children he was troubled, and that he hath such a tender feeling of their afflictions, that he who toucheth them, toucheth the apple of his eye: and the Lord jesus the son of God, when his Saints at Damascus were persecuted, cried from heaven to the persecuter, Saul, Saul, why perse●cutest thou me. 
Acts 9 4.  And as concerning the holy Ghost, the Apostle testifies, 
1 Pet. 4. 14.  Blessed are ye if ye be railed upon for the name of jesus, for the Spirit of God and of glory rests on you: which on their part is evil spoken of, but on your part is glorified. 
Cir. ●atec. 16  Thus we see, quam magnos habeamus commilitones, how great and strong fellow-warriours we have to assist; the Lord being so present with us, 
Cip. lib. 2. epist. 6.  non ut servos suos spectet tantum, sed ut ipse luctetur in nobis, that he doth not only behold his servants in their conflicts, but he himself also doth wrestle in them.  
Where for our further comfort, 
Three things required to make our sufferings sufferings with Christ.  if any man be desirous to know, whether if his sufferings be sufferings with Christ, or not, let him consider these three things: first, how jesus received the Cross as a cup given to him out of his Father's hand, neither looking to judas that betrayed him, nor to the jews that pursued him. Secondly, he received it not grudgingly nor impatiently, but with an humble submission of his will, to the will of his Father. Thirdly, he suffered for this end, that he might abolish sin, and destroy him who had the power of death. If these three concur in thy sufferings, thou mayest be sure they are sufferings with Christ: first, if passing by the instrument of thy trouble, thou look to the hand of God, tempering and giving it unto thee: secondly, if thou receive it with a humble submission of thy spirit to him who is the Father of Spirits: and thirdly, if it work in thee a mortification of thy sinful lusts and affections.  
And of this we have to make our use in all our afflictions inward, 
Comfort against inward Afflictions.  or outward: and first concerning inward afflictions, if at any time it please the Lord to exercise us with fearful agonies of Conscience, let us look unto GOD, who kills and makes alive, who casts down and raises up; let us for a while bear his indignation, he abides but a moment in his anger: if we find that by them we are more humbled, wakened out of security, and stirred up more fervently to pray, and that the life of sin is weakened in us, let us be out of all doubt, that these inward troubles are sufferings with Christ; whose soul for our sins was heavy unto the death, and his body did sweat blood, through the vehement anguish of his spirit. 
Comfort against outward Afflictions which we suffer either in name,  And as for outward sufferings, they are either such as concerns our Name, our goods, or our persons. As for those which concern our name: it is a singular policy of Satan, to bear down the children of God, in the estimation of others, ut qui conscientiae suae luce clarescunt, alienis rumoribus sordidentur, 
Ambrose.  that they who are glorious in the light of their own conscience, may be made filthy by the false reports of others, and so made unprofitable to do others the good that they would: but let us in such temptations learn from David, to look unto God, and not to Shimei, using the vndes●rued contumelious of men, as profitable means to work in us that inward humiliation, which our man●fold sins, though not against man, yet against God requireth of us: so shall we suffer with him, who being the innocent Lamb of God, sustained nevertheless great contradiction of sinners, reproached to be one possessed with a Devil, notwithstanding that he was the very son of God, filled in his manhood with the holy Ghost.  
And as concerning the loss of worldly goods, 
Or in our goods.  who ever be the instrument, learn thou to take it as a cup out of the hand of thy heavenly Father, after the example of job, who passing by the Sabeans and the Chaldeans, looked to the hand of God, the Lord hath given, and the Lord hath taken, 
job. 1. 21.  (saith he) blessed be the name of the Lord. It is not for lack of love that the mother withdraws from the Child the use of the pap, but that she may acquaint him with stronger meat: and if the Lord take from us these transitory things, it is not because we are not beloved of him, but that we may set our hearts upon those things which are more weighty and permanent; which if we do then are our sufferings, sufferings with him, who being rich became poor, that in all things we might be made rich in him.  
And the same are we to do in those troubles which we sustain in our bodies: 
Or in our persons.  for if (as the Apostles saith) we have had fathers of our bodies who have corrected us, 
Heb. 12. 9  and we have given them reverence, should we not much rather be in subjection to the father of Spirits, that we might live? and if we can yield our bodies to physicians to be cut or burnt at their pleasure, how much more should we submit them to the Lord in all humble contentment to be chastised, as he will? seeing he protests himself he doth it not, but for our singular profit, that we might be partakers of his holiness.  
We shall reign with Christ. 
In trouble it is expedient to look unto the end thereof.  Worldlings wrestles for their corruptible crown, as uncertain whether they shall obtain it or no, but it is not so with the Christian, we run not as uncertain, we are sure that if we suffer with Christ, we shall also reign with him: though for the present no trouble be sweet, yet is the end thereof most comfortable; and we are by the eyes of faith to look unto it, lest our present manifold temptations drive us unto impatience, for as he that going through a strong running river is in danger to fall & drown by reason of the dissinesse of his brain, unless he fix his eyes upon the bank; so shall we be ready to faint in affliction, unless we look to the comfortable end thereof. If we shall look to Lazarus upon the dunghill, and joseph in the prison, what can we judge them to be but miserable men? but if we consider their end, we shall see the one in Abraham's bosom, and the other reigning in great glory under Pharaoh in Egypt; then shall we say, verily there is fruit for the righteous, and we shall find it true, which here the Apostle saith, that if we suffer with Christ, we shall also reign with him.   

Verse 18. For I count that the afflictions of this present time are not worthy of the glory to be revealed.  
THe Apostle here subjoins an amplification of his first argument: 
Amplification of the first principal argument.  we shall not only (saith he) reign with Christ, but reign in such a glory, as doth so far surmount all our present sufferings, that if they be weighed together in a balance, the one shall be found but light in regard of the other.  
For I count. 
He that tasted both of present sufferings and of glory to come, gives his judgement here of both.  The word the Apostle useth here, imports thus much, after reasoning I conclude, or, after just reckoning this is the sum which I collect and gather: here then are two circumstances which greatly amplifies his purpose, one that he sets not down this as an uncertain opinion, but as a most sure conclusion gathered out of good reason. And again that it is the conclusion of such a one, as by experience knew both: what experience the Apostle had of our present suffering, he telleth us, 2. Cor. 11. what experience he had of the glory to be revealed, he tells us, 2. Cor. 12. so that his words we are to consider this way, let other men count and reckon as they will, this is my reckoning, who have proved them both, there is no comparison between them. What knowledge he had of the weight of our present sufferings, he tells you by a threefold universality: first, that he had suffered all kind of crosses, hunger, thirst, cold, nakedness, rods, stonings, imprisonnings: secondly, that he suffered in all places, in the sea, in the land, in the city, in the wilderness, where ever he came to preach the Gospel, there was he persecuted, by some one sort of trouble or other: thirdly, that he suffered of all sorts of persons, both of the Gentiles, and of his own nation, both of open enemies, and of false brethren. Again, as for his experience of the glory to be revealed, he tells you how he was taken up into Paradise, and there heard such words as cannot be revealed. 
The one he tasted in his journey from jerusalem to Illiricum, the other in his journey from earth to heaven.  This conclusion therefore is the more to be esteemed of us, because he who gives out this judgement of the excellency of the one above the other, is such a one, as had experience of them both, he made a journey on earth from jerusalem to Illiricum, all which way preaching the Gospel, he suffered many afflictions; he made another journey from earth to heaven, whether in the body or out of the body he could not tell, and there he saw that inutterable glory: and comparing with himself these two together, he gives out this for a final sentence, that all our present afflictions are but light, in respect of that infinite weight of glory to be revealed. As for worldlings we are not to stand upon their testimony, for as he cannot give ou● right sentence between two parties that hears not both their causes, so cannot the worldling who knows something both of the pleasures and sorrows of this life, but nothing of the joys which are to come, consider how far the life to come is to be preferred before this: and therefore albeit in the conclusions of his heart he give out sentence in favours of the life present, we are not to regard it, because he hath not heard nor considered, that which tends to the commendation of the other.  
We see then here, 
How the certainty of the glory to come mitigates our present trouble.  how that our strength in trouble is greatly increased by the sight, at least by the certainty, of that glory which will be the end of our trouble: this sight made the Apostle count light of his present sufferings: let Stephen have his eyes in prayer to see the Heavens opened, and jesus standing at the right hand of God, and he shall not be moved with the stones which the jews violently throw at him: let Moses see him who is invisible, and he shall not fear Pharaoh; let him see that recompense of reward, and he shall be better contented to suffer rebuke with the people of God, than to enjoy the treasures of Egypt: this is that which made the Martyrs stand exulting and rejoicing, even then when Infidels tormented their bodies. If they had been in the body, they had felt the pain, and it had disquieted them, 
Ber. in. Cant. ser. 61.  nunc vero non mirum si exules a corpore, dolores non sentiant corporis, but now no marvel that being out of the body, they felt not the dolours of the body: and where think ye was then the soul of the Martyr? certainly in a sure place, even in Petra, in the rock of invincible, in the bowels of Christ, non sua sentit, dum Christi vulnera intuetur, he feeleth not his own wounds, while as steadfastly he fixeth his eyes upon the wounds of Christ, neither will he be afraid for the loss of this life, who hath laid hold upon eternal life, and is made sure of a better.  
Let us therefore pray unto God diligently, 
It should make us despise both the threatenings & allurements of men.  that our eyes may be opened, to see the riches of that glorious inheritance, that as we speak and hear of it, so in like manner we may see and feel it, for the sight thereof makes all trouble easy, yea causeth the bitterness of death to pass away if: the world threaten us with her terrors, let us remember they are not comparable to God's terrors; 
Mat. 10. 28  let us not fear them who killeth the body and are able to do no more, faint under trouble, Can ye not suffer with me one hour? It was the comfort that Athanasius gave to the Church in his time, that julian should be but Nubeculo cito transitura, a stormy little cloud, that would quickly pass by; and it is certainly true both of our troubles, and of all the instruments thereof, let us wait a while on our God with patience, and we shall see them no more,  
This shortness of our afflictions depends upon the brevity and vanity of our life, 
How our life is but the life of a moment.  which in the estimation of God's spirit is so short and vain a thing, that he vouchsafes not the name of life upon it, without some restriction. Indeed it bewitcheth us so, that in our false imagination we conceit there is more solidity and continuance in one year that is before us, then in ten that are passed by us; the time which is passed is gone away like a thought, and that which is to come we think it longer, than indeed by experience we shall find it. But the spirit of God, who best knows it, gives unto it the name of life as I said with a restriction, he calls it a momentany life, it is but a moment wherein we live, if we judge aright we have no more: for as for the moments which are past, they are dead to thee, and thou to them, and as for the moments which are to come, they are uncertain, and thou canst not be said to live in them; so that no more is left to thee wherein thou canst truly say I live, but a moment, and this also must shortly go away and give place to another, that so by succession of moments one unto another, thy silly life may be prorogued for a while.  
But this shall yet better appear, 
Sacred similitudes, by which the holy Ghost shadows the vanity of our present life.  if we consider those similitudes by which the spirit of God describes the vanity of this our mortal life. Patient job compares the life of man unto the weavers shuttle, which scarce is in at the one end of the web, when it is out at the other, and he that looks unto it, 
job. 7. 6.  can hardly perceive it. He compares it also to the wind, 
job. 9  that quickly flieth by us; and to the cloud, which speedily vanishes; to a Post that runs diligently and rests not till he come to his end; to an hungry Eagle in the air, who seeing her pray a far off flieth speedily upon it; 
job. 14.  to a flower that flourishes at once, but withers incontinent; and last of all to a ship sailing in the sea before the wind, which for the present is seen, but within short space appears no more, yea doth not leave behind her any footstep or token that any such thing was there; and as it is with them who sail in her, that how ever they change their action, yet go they on in their course toward their wished haven: so is it with us, do what we will, whether we eat, or we sleep, we are hasting alway toward our ends. The Psalmist again compares our life to a span or hand breadth: 
Psal. 90.  to the grass which groweth up in the morning, and is cut down in the evening: to a sleep which slips away before we can know what were doing in it: to a dream, which of all things is most fickle and vain: to a thought, which is not well begun, when it is ended: and last of all to a declining shadow, as is the shadow of the Sun in the setting, which a man shall see on the top of a mountain less and less, vanishing till it be no more. The Apostle S. Paul compares our life to a race, and S. james compares it to a smoke or vapour.  
Thus we see how little the spirit of God esteems of that, 
The pleasures of this life are worm-eaten.  whereof all the sons of Adam accounts so much. Our sin hath shortened our days, and made them miserable; the pleasures of this life are worm-eaten, and the glory of flesh is but like the gourd of jonas, which the one day grows up, and the next day is consumed by the worms. If Solomon who proved all the pleasures this life could yield, after trial of them, cried out all is vanity; if job when his wealth had worn from him, looking to his forepast days was compelled to conclude, 
job. 14. 5.  I have had for inheritance the months of vanity: what, shall we look to find more comfort in this wretched life, than those men of God before us have found? let us not think it, if we seek our comfort in her perishing gain or glory, we shall lament at the last; we have fished all night, and have taken nothing; we have former seven years of plenty, so shall the endless sorrows of the wicked, make all their former pleasures to be forgotten: the days shall come upon them, in the which they shall say, I have no pleasure in them. Oh that men could consider this double loss they incur by continuing in their sins; Esau sold his birthright for a mess of pottage; and Adam lost paradise for an apple; and thou more to be lamented, that becomes not wise by their example, loses like a fool that glory to be revealed, for a flower: for what better are the best things of the world, than the flower of the Rose, which wanteth not the own thorns, and vermin; being plucked in the garden it withers in thy hand before thou canst bring it home to thy house; and yet for the like of these thou dost forego those things which are above, and more than that redeems those shadows, by bringing upon thyself that infinite weight of wrath, which is to be revealed upon all the children of disobedience.  
Of the glory. The end of our present sufferings here we see it is glory. Ye shall weep and lament (saith our Saviour) and the world shall rejoice, 
john. 16. 20.  ye shall sorrow, but your sorrow shall be turned into joy. Sometime God gives his children notable comfort before trouble, 
Comfort comes sometime before trouble, sometime in trouble, but alway after trouble, to the godly.  as Elias received a double portion before his forty days fasting; Peter, james and john saw the glory of Christ transfigured on Mount Tabor, before they saw his fearful and bloody sweat in the garden; it pleased the Lord by the sight of the one to confirm them, that the sight of the other should not confound them. Sometime again the Lord in the midst of trouble gives his children such comfort, as devours all their present sorrows; to Peter in the prison there appeared an Angel, and a light shining round about him; and jacob banished from his father's house, sees a more comfortable vision at Bethel, than any that ever he had seen at home: but albeit the Lord deals not alway with all his children, as he did with these, yet are they all sure of this comfort, glory shall be the end of their sufferings.  
To be revealed. 
Our glory is prepared but not revealed.  The Apostle calleth it a glory to be revealed, he telleth us in another place, that it is prepared already, yea, it was prepared before the foundation of the world, 
Aug. de Sanctis. ser. 46.  but it is not yet revealed: beatitudo illa comparari hic potest, possideri non potest, that felicity may be obtained here, but cannot be possessed here. Ne itaque quaeras in via, quod tibi servatur in patria, seek not therefore that in the way, which is kept for thee, till thou come to thy country: let us possess our Souls in patience, waiting for that, which in this life is neither revealed, nor can be possessed. Moses besought the Lord to show him his glory, 
Exod. 33. 18  and he received this answer, No man can see it and live: and when that glory filled the Tabernacle, 
Exod. 40. 34.  it is said, that Moses could not enter into it. Seeing it is so that our wretched nature can not abide that glory, and we cannot live and see the Lord, let us prepare ourselves with joy and contentment to die, that we may see him.  
And in the mean time, 
Yet by the glory revealed we may judge of that glory which is not revealed.  by that glory which God hath revealed in his works, let us judge of that which is not revealed; if these works of God which we see, be so beautiful, what shall we think of those we see not? out of all doubt, among all the works of God, those which are invisible, 
Aug. de temp. ser. 99  are most excellent, as the body of man is a beautiful workmanship, but not comparable to the soul. This glory I account it the highest degree of eternal life: the first is, Righteousness; the second, Peace; the third, joy; the fourth is Glory: Righteousness breeds Peace, and Peace breeds joy, and our joy shall be crowned with glory: if the doing of the works of righteousness bring such comfort to the mind, as the Godly find in experience, how shall our comfort abound when we receive the reward of righteousness, which is Glory? 
Ber. in Cant. Ser. 47.  Si sic bonus es quaerentibus te, qualis es assequentibus? if thou Lord be so good to them who seek thee, what shalt thou be to them who find thee? 
God is good to them who seek him, much more unto than who find him.  we may be assured that these first fruits of the Spirit, and the earnest of our heavenly inheritance, wherein now stands our greatest the Lord face to face, and shall in such sort behold his glory, that we shall be transformed into it. This change as witnesseth the Apostle, is begun by that sight of God which we have in the Gospel, for even now we beheld as in a mirror the glory of the Lord with open face, and are changed from glory to glory by the same image, by the spirit of the Lord, but in heaven this change shall be perfected, and we shall be fully transformed into his holy similitude, so that nothing shall be left in us, but that which is his own workmanship. O how hath the Lord magnified his mercy towards us! he hath raised our honour from the dust, and delivered our souls for the lower hell, and hath made us to sit with himself in the highest places, where we shall be filled with the joys which are at his right hand; we shall drink of the rivers of his pleasures; in his light we shall see light, and be transchanged by the light of his countenance.  
Moses was forty days with God upon Mount Sinai, 
Forty days company with God changed the face of Moses, how much more, etc.  and his face shined so brightly, that when he came down the people of Israel might not behold him; if forty days remaining with God did so transchange him, how shall we be changed, who shall for ever abide with him, & never any more come down from him? Our Saviour Christ saith, that the face of the just shall shine in that day, like the Sun in the firmament. O what glory shall be among them all, when the glory of one shall be like the brightness of the Sun? et qualis tunc erit splendor animarum, 
Aug. ad frat. in Erem.  quando solis habebit claritatem lux corporum? and when the light of their body shall be like unto the light of the Sun, how great think ye● shall be the shining light of the soul? 
If our bodies shall shine as the Sun, what shall our souls be?  Those three disciples that were with our Lord upon Mount Tabor, were so filled with joy, at the little glance of his glory which they saw, that they wished they might bide therefore ever; how then shall we be ravished, when we shall see that full manifestation of his glory? we shall never desire to remove out of that mountain of God: another heart shall be given us, and we shall become other men than we are: so that as a little drop of water powered into a great vessel full of wine, looseth both the taste and colour of water, and becomes wine, or as iron put into the fire takes on after a sort, the nature of fire, and as the air illuminated with the bright shining Sun, seems not so much to be illuminated, as to be light itself: so our souls and bodies, when the glory of God shall shine upon them, shall be so wonderfully transchanged, that after a sort, we shall become partakers of the divine nature.  
Beside this the excellency of that glory shall yet better appear, 
All the companions in that glory, are fir●● borne, all no●le men, of strength and dignity.  if we consider the companions with whom we shall be glorified: there is the congregation of the first borne, all of them are men of excellent strength, and dignity, not of base lineage, but noble indeed; for by their second birth they are the Sons of God, and brethren of the Lord jesus. The Citizens of Tyrus are described by Esau to have been companions to Princes; but in that heavenly jerusalem, every Citizen is a crowned King, and none but Kings are freemen of that city, knit among themselves by the band of one Spirit, into so holy a communion, that every one of them accounts the joy, and glory of his brethren, an increase of his own joy. 
The glor● of one of them augments the Glory of another.  It is not there as here upon earth, where the joy of one is the cause of sorrow to another: the light of the Sun darkeneth the Moon, and the light of the Moon obscureth the light of the Stars; if the one half of the earth be illuminated, the other is left in darkness: but there the light of one augments the light of another, the glory of one shall be the glory of all, every one of them rejoicing, not only because the lightsome countenance of God shines upon themselves, but also because they see their brethren admitted to the fruition of that same glory.  
But among all those, 
Specially the sight of jesus Lord of that family shall increase our joy.  with whom we shall be glorified, there is one companion of our glory, who above all the rest shall breed us exceeding delectation, jesus Christ the man: O with what boldness and spiritual rejoicing, shall we stand in among the holy Angels, when we shall see seest it replenished with variety of all necessary and pleasant things, no sense wanting innumerable objects, that may delight thee; and yet all the beauty and pleasure of this earth is as far inferior to that which is above, as it is superior to that which the infant had in the mother's belly. The firmament which is the ceiling of our second house, 
The ceiling of our second house is but the pavement of our third house.  beautified with the Sun, Moon, and Stars, set in it by the hand of God, and shining more gloriously, than all the precious stones in the world, shall be no other thing, but the neither side of the pavement of our Palace. john the Baptist sprung for joy in the belly of his mother Elizabeth, 
Luk. 1. 14  when the Lord jesus came into the house, in the womb of his mother Mary, but afterward when he saw the Lord jesus more clearly face to face, and pointed him out with the finger, 
john 1. 36.  behold the Lamb of God; when he stood by him, as a friend, and heard the voice of the Bridegroom, he rejoiced in another manner: so in very truth all the rejoicing that we have in the house of our pilgrimage, is but like the springing of john Baptist in his mother's womb, in comparison of those infinite joys wherewith we shall be replenished, when we shall meet with our bridegroom in our Father's house, wherein we shall see him face to face and abide with him for ever.  
It is written of Ahashuerus that he made a great banquet to his Princes and Nobles, 
Ahashuerus banquet not comparable to our marriage banquet.  which lasted for the space of an hundred and fourscore days, and when he had done with that, he made another banquet to his Commons, for the space of seven days; the place was the outmost court of the king's Palace; the Tapestry was of all sorts of colours, white, green, and blue, fastened with cords of fine linen and purple, through rings and pillars of silver, and marble; the beds were of gold and silver, the pavement of porphire, marble, alabaster, and blue colour, the vessels wherein they drank were all of Gold; all this he did, that he might show the glory of his kingdom, and the honour of his majesty. If a worm of the earth hath done so much for declaring his begged glory, as ravished men into admiration thereof, how I pray you shall the Lord our God the great King, declare his glory? when he shall make his banquet, cover his Table, and gather his Princes, that is, his Sons, thereunto, not for a few days but for ever; not in the outmost Court, but in the inner Court of his Palace? Surely no tongue can express it: 
If the outward court of God's palace be so furnished as we see, what is the inner.  for seeing he hath decked this world wherein we sojourn, and which I have called the outmost Court of his Palace, in so rich and glorious manner, that he hath ordained lights both by day and night to thine in it, and hath prepared a storehouse of Fowls in the air, another of Beasts in the earth, and the third of Fishes in the Sea, for our necessity; beside innumerable pleasures for delectation; what glory, and variety of pleasures may we look for, when he shall separate us fully from the children of wrath, and assemble us all into the inner Court of his own Palace, into the chamber of his presence? we may well think with the Apostle, that the heart of man is not able to understand those things, which God hath prepared for us; and therefore will rest with David, 
Psal. 65.  Blessed is the man whom thou choosest, and causest to come unto thee, he shall dwell in thy Courts, and be satisfied with the pleasures of thine house.  
This being spoken as concerning the excellency of that life, in that it is called a life of glory: 
The eternity of it.  the next thing to be considered here, is the eternity thereof: for there is here a secret opposition between our present sufferings, of which the Apostle here saith, they are but for now, and between that Glory which 2 Cor. 4. he calls eternal, but herein we insist not, having spoken of it before.  
The third thing concerning this Glory here touched, 
The clarity & perspicuity of it Col. 3. 3.  is the clarity and perspicuity thereof, it shall be revealed, and not obscured any more, as now it is. Now our life is hid with Christ in God. Now are we the sons of God, but it appears not what we shall be. 
1. john. 3.  As our head, being the God of glory, came into the world in the shape of a servant, so his members yea, and to rejoice in our present afflictions, under hope of that glory to be revealed in us. There is no man we see that will refuse to change for the better, he exchanges silver for gold, and gives lead for precious stones, though the better he gets be but in opinion: and shall not we be content like the wise men of God, to forego the earth, and the pleasures thereof, 
What taste worldlings have of the joys to come.  that we may enjoy heaven. As for worldlings, it is no marvel to see them take a dunghill of earth in their arms, and say unto it, thou art my joy and my portion, for they not being illuminated with the light of the living, make choice of that which according to their light they esteem to be best; or if at any time they have tasted of the powers of the life to come, yet are they like those Merchants, who having tasted wines which pleases them well, refuse to buy them, being scared with the greatness of the price which must be given for them: even so have they their own joy at the hearing of the word, and hath also their own desires, to be glorified with Christ; but when they hear that before they enjoy that glory, they must suffer with Christ, deny themselves, for sake their sinful pleasures, and cease from their gainful trade of wickedness, they give over the bargain, they stumble and fall back to the former course of their ungodly life.  
But assuredly if we all knew those things which belong to our peace, 
The only cause why we walk slowly toward that glory is because we know it not.  but now are hid from our eyes, ten thousand worlds could not keep us back from them; and therefore seeing all the cause of our slow running towards that price of our heavenly calling is in the darkness of our minds, let us pray continually, that the Lord would lighten the eyes of our understanding, that we may know the riches of his glorious inheritance prepared for the Saints: and again, Lord remember us with the favour of thy people, and visit us with thy salvation, that we may see the felicity of thy chosen, and rejoice with the joy of thy people, and glory with thine inheritance; which the Lord grant unto us for jesus Christ's sake.   

Verse 19 For the fervent desire of the creature waiteth when the sons of God shall be revealed.  
WE have heard hitherto the Apostles first principal argument of comfort against the Cross, 
The Apostle insists in the amplification of this glory.  taken from the end of our afflictions, set down in the end of the 17. verse. If we suffer with Christ, we shall reign with Christ. 
He proves the greatness and certainty of that glory, by two arguments  This argument he hath amplified in the 18. verse. We shall be glorified with such a glory as for weight and eternity shall far exceed our present sufferings. Now he insists still in the same amplification, and he proves that glory must be both a great and a certain glory. 
From the fervent desire which the creature hath to it by the instinct of Nature.  First, because the creature by that instinct of nature which God hath put into it, waits for the revelation of that glory. Secondly, because the sons of God who have received the first fruits of the spirit, by instinct of grace, wait also for it. Now it can neither be a small thing nor yet uncertain, which God hath taught his creatures both by instinct of Nature and of Grace to long for: 
From the fervent desire which the godly have to it by the instinct of Grace.  but it must be some excellent and most certain good, whereupon God hath set the instinct and desire of his creature.  
This being the Apostles purpose, the order of his proceeding is shortly this, verse 19 he sets down a proposition of the creatures fervent desire, 
The order of his proceeding in the first argument.  to see that glory revealed: thereafter he assigns two reasons why they are so desirous of it. The first is verse 20. taken from the present hard estate of the creature. The next is verse 21. taken from their future better estate, unto the which they shall be restored, when the sons of God shall be revealed: and then he concludes this argument verse 22. And this purpose he handles at the greater length, because in all the book of God this subject is not handled save in this place only. 
A proposition of the fervent desire of the creature-exprest by four phrases.   
For the fervent. Here as I have said, he sets down a proposition of that fervent desire, whereby the creature waits for the revelation of the sons of God: and this earnest that day of our redemption, notwithstanding that exhortation belongs unto us, that we should look for that day and haste unto it. 
1 Pet. 3.  As the creatures were not made for themselves but for us, so they shall not be restored for themselves but for us, for the greater augmentation of our Glory, and if they who shall have but the second room, long for that day, how should we long for it, for whom that glory chiefly is prepared?  
When the sons of God shall be revealed. 
The sons of God now are not revealed.  The sons of God are now said, not to be revealed in two respects: first, because their persons are not revealed: secondly, because their glory & dignity is not yet revealed. 
In regard of their persons, which now are not known.  As for the persons of elect men, it is true the Lord knoweth who are his, and makes themselves also after their effectual calling, to know that they are his, his Spirit bearing testimony unto their spirits, that they are the sons of God, he gives unto them that new Name, which none knows, but they who have it; but now they are not so revealed, that they are known of the world: 
john. 15. 20. 21.  For this cause the world knows you not, because it knows not him. The good wheat of the Lord is now so covered with chaff, and his excellent pearls are locked up in earthen vessels, the vessel is seen and contemned for the baseness thereof, the pearl is not seen, and therefore not esteemed according to the excellency thereof: beside this, there are many of the sons of God not yet come into the world, and many already gone out of it, whom we know not, but in that gen●rall assembly all the Saints of God shall be gathered together into one, at the right hand of the Lord jesus, and shall be clearly manifested, that the wicked their enemies shall know them, and be confounded to behold them.  
And of this ariseth a warning to us all, 
This learns us not to despise other men, because we know not what they are in God's election.  that none of us despise another, but that even those who for the present are evil, and contrary minded, we wait upon them patiently, proving, if at any time God will give them repentance, that they may come out of the snare of the Devil. The sons of God are not yet revealed, he that presently is an enemy in regard of his rebellious conversation, what knowest thou whether in the counsel of God he be one of God's chosen children or not? and if he be so, thou mayst be sure, that ere he die, the Lord shall convert him, if not of a persecuter to make him a Preacher, as he did Paul, yet at least a Professor of that same truth which thou hast embraced.  
Secondly, 
In regard of their glory which now is obscured.  not only are the persons of God's sons unknown, but their glory also now is obscured, and their life is hid with Christ, they are accounted the off-scowrings of the earth, and entreated in the world, as if they were the only men to whom shame and ignominy did appertain: 
Col. 3. 3.  yea, their glory is not known unto themselves, even those who have received the new Name, and the testimony of the Spirit recording to them, that they are the Sons of God; when they look to their contemptible bodies, and abundant corruption in their souls, they seem unto themselves to be nothing less than the sons of God. 
The sons of God should not judge of themselves by their present state.  I mark it, that we may learn to beware of Satan's policy, whereby he carrieth us to judge of ourselves by our present estate, which cannot but breed in us horrible fear and doubtings. To this craft let us oppone that comfort of the Apostle, 
1 john. 3.  dearly beloved, now are we the Sons of God, yet doth it not appear what we shall be, it is but the beginnings, and and not the perfection of grace and glory which we have in this life, by the beginnings let us know that we are the sons of God, and where we find no perfection, let us not be discouraged, remembering this is the time wherein the glory of the sons of God is not yet revealed.  
We are here again further to consider, 
Comfortable, that where the Lord calls the rest of his works his creatures, he calleth us his sons.  that where the Lord gives unto the rest of his works, the name of a creature, he vouchsafes upon us the names of sons, showing us, that albeit in regard of creation we are his creatures, and come under that same name with the rest of his works, yet now in regard of his grace communicated unto us, we are  
The sin of man hath brought this curse upon the creature, 
And as sin increases, so the curse increases.  and the daily increase of man's sin, makes a daily increase of the curse. The first man that sinned was Adam, and for his sake God cursed the earth: the second notorious sinner we read of was Cain, and for his sake God cursed the earth the second time: and albeit the Lord doth not alway tell in express words, how every abominable sinner that hath succeeded Cain, hath in like manner drawn on a new curse upon the creature, yet that one serveth for all, to teach us, that as sin grows so grows the curse, and the multiplication of the curse, brings with it a daily diminution of that original virtue and beauty, which the creature had in the beginning.  
The other part of this vanity is the abuse of the creature, 
The other part of the vanity is a threefold abuse of the creature.  which is threefold: first, concerning God: secondly, concerning the godly: and thirdly, concerning the wicked. Concerning God, this is a fearful abuse, that the creature which God made for his glory, is abused to his dishonour; as when the jews took the gold and silver which God gave them, 
Concerning God.  and made up of it Baal to themselves; or when the Persians worshipped the Sun; and the Egyptians beasts instead of God: for his vanity and bondage, the creatures in their own kind, they sigh and groan, complaining they should be abused to another end than that whereunto the Lord did make them, and wheeat by their natural inclination they would be also themselves.  
Secondly, 
Concerning the godly.  the creature is abused as concerning the godly, when they are compelled to do evil to those to whom they would do good: for every creature in the own kind, is naturally bend to be a comfortable instrument, and a servant to the servant of God; but otherwise, where the fire is forced to burn them, or the water to choke them, or that they are in any such sort abused by the wicked, to trouble the servants of God, it is against their will, a vanity and servitude, whereof they fain would be delivered.  
And thirdly, 
Concerning the wicked whom against their will they serve.  the creatures are abused when they are compelled to serve the wicked rebels and enemies of God, sore against their will. The Sun is weary of shining to the wicked, who having their eyes open to see the works of God, had never their hearts nor mouths open to glorify him; the Earth in like manner is wearied of the heavy burden of sin, which daily increases upon her; she cries unto God, and desires to be relieved of this bondage, yea, if the Lord did not restrain her, she would open her mouth and swallow the wicked, as she did Corah, Dathan and Abiram: and in very deed when once the creature shall be set at liberty, and no superior power shall hold them under this servitude, then shall the creatures declare that they served the wicked sore against their will, for no creature shall render any more service unto them; the Sun shall shine no more upon them, the Earth shall bear them no longer, and the water shall not give so much as one drop out of her treasures to refresh them.  
To clear this, 
The creatures being restored to the liberty shall all concur to plague the wicked.  out of that one temporal judgement inflicted upon the stifenecked Egyptians, we may take some notice how fearful that last and universal wrath shall be, that shall be powered out upon all the wicked, being assembled into one. Out of the third heaven came his Angel to fight against them, and slew their first borne. In the second heaven the Sun withdrew his countenance from them, as from a people of darkness, not worthy of his light. In the third heaven the elements by course fought against them, the Fire flashed out terrible flames into their faces; the soft Water gushed out of the bowels of the clouds, and was turned into hard stones, to strike them, who in the hardness of their hearts rebelled against God: the Air became pestilentious to them, and corrupted their bodies with Biles and Botches: the waters beneath were turned into blood; the earth was poisoned with venomous flies, which made it ●ot, abominable Frogs made their land stink, for the loathsomeness of their sins: their sensitive creatures which served them were horribly plagued: their flocks by land consumed with murrhine: their Fish in the Sea rots and d●es: their vegitative creatures are also destroyed: their Vines and Figtrees are blasted: the flax that should have clothed them; the Barley that should h●ue fed them are smitten, and there is nothing belonging to them, were it never so small, but the wrath of God seized upon it. This was but a temporal and particular judgement, yet doth it make unto us some representation of that universal judgement, wherein all the creatures of God shall concur and lend their helps to torment the wicked, when the full cup of God's wrath shall be powered out upon them.  
Not of the own will. This is (as we said before) figuratively spoken of the creature, 
How a will is ascribed to the creature.  that it is said to have a will. For the will of the creature is no other thing, but the natural inclination of the creature; and the meaning is, that the creature of the own nature is not subject to this vanity, but that it is subdued under it, by the superior power of God, for the sin of man. Where if it be asked how stands this with justice, 
How stands it with justice that the creature is punished for man's sin?  that the creature which sinned not, should be subjecteth to vanity for the sin of man? The question is easily answered, if we consider that the creatures were not made for themselves, but for the use and service of man, and that whatsoever change to the worse is come upon them, is not their punishment, but a part of ours. If earthly Kings without violation of justice may punish their rebels, not only in their persons, but by demolition of their houses, or otherwise in their goods and substance, how shall we be bold to reprove the Lords doing, who having convinced man of a notorious treason, hath not only punished himself, but defaced the house wherein he set him to dwell? seeing he hath violated the band of his service unto God, what reason is it that God's creatures should continue in the first course of their service to him? surely it stands with the righteous judgement of God, that his creatures should become comfortless servants to man, seeing man of his own free will is become an unprofitable servant to his God, yea a wicked rebel against him.  
And again, 
The fall of Angels, of man, & of the creature compared.  that the Apostle saith the change which is made in the creature, is against the will of the creature, it serves greatly for our humiliation. The fall of Apostate Angels was a fall by sin, but with their will, and without a Tempter to allure them, or without any hope that ever they shall be restored. The fall of man was also a fall by sin of his own free-will, but not without the tempter, neither without hope of recovery and restitution. But the fall of the creature, was neither a fall of sin, nor of their own will, but a casting of them down against their will from their original state, yet not without hope to be delivered. Miserable in the highest degree are Apostate Angels, who of their own free-will without an exterior tempter, have deserted their first habitation, and cast themselves into remediless condemnation. Miserable in the second degree are reprobate men, who have fallen of their own free-will, suppose provoked by an exterior tempter, and shall never be partaker of the restitution of the sons of God. But herein hath the Lord magnified his mercy towards us, that where we fell with Angels, and reprobate men, yet we are restored without them. The consideration of our fall should humble us, for in it we are worse than the creatures; they have fallen from their glory, but not with their own will; we are fallen from ours, and we cannot excuse ourselves, but it was with our will: Again, the hope of our restitution should greatly comfort us, considering that the Lord hath vouchsafed that mercy unto us, which he hath denied unto others.  
Further we are taught here, 
We should blame our selves when we are crossed by the creature.  so oft as we are crossed by the creature not to murmur against God, nor to blame the creature, but to complain upon ourselves. If the heavens above be as brass, and the earth as iron, if the sea rage▪ and the air wax turbulent, if the stones of the field be offence whereat we stumble and fall, if the beasts we have bought or hired for our use, serve us not at our pleasure, let us not foolishly murmur against them, as Balaam did upon his Ass; what marvel they keep no covenant with us, seeing we have not kept covenant with our God?  
Under hope. 
Man and the creature for man's ●●ke are restored to hope, which neither Apostate Angels, nor reprobate men have.  Herein hath the Lord wonderfully magnified his mercy toward us, that he hath not only given to ourselves a lively hope of full deliverance, but also for our greater comfort hath extended the same toward the creature for our cause. The Apostate Angels are not partakers of this hope, as we said before, that restitution promised in the Gospel, was never preached unto them: we read that sometime they have given this confession, that jesus is the son of God, but they never sent out a petition to him for mercy; for they have received within themselves an irrevocable sentence of condemnation, and they know certainly that merciless judgement abides their wilful and malicious Apostasy; and reprobate men in like manner, have no hope of any good thing abiding them after this life: and therefore we are so much the more to magnify God's mercy toward us, who by Grace hath put a difference between us and them, where there was none by Nature, and hath not only given to us ourselves a lively hope of restitution, but also for our sakes hath made the creatures that were cursed for our sin, partakers of the same deliverance with us.   

Verse 21. Because the creature also shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God.  
HEre follows the second reason, 
The second reason of the fervent desire of the creature taken from their better estate which is to come.  wherefore the creature fervently desires the day of the revelation of the sons of God, and it is taken from that glorious estate into the which the creature shall be translated in that day. Where first we have to see what creature this is which shall be delivered, and secondly what the deliverance is. The word creature, is a general name of all the works of God, but here it is put for those creatures which being made by God for man, were hurt by the fall of man, 
What creatures shall be restored.  and shall be restored with him. And so under this name we comprise not reprobate Angels and men, neither those excrements of Nature, which are bred of dung and corruption, neither thorns, thistles, or such like, which are the fruits of God's curse upon the creature for our sin, and are in that day to be destroyed, not restored: but by the creature we understand the heavens and earth, with the rest of the elements and works of God, therein contained, made for the glory of God, and the use of man.  
And this is to declare that excellent deliverance we have by jesus Christ, 
jesus the restorer heals every wound that Satan hath inflicted upon man.  there is no wound which Satan hath given man by sin, but the Lord jesus by his grace shall cure it: he shall not only purge our souls from all sin, and deliver our bodies from the power of the grave and corruption, but shall deliver the creatures our servants from that curse, which our sins brought upon them. To make this yet more clear, 
Three objects of Satan's malice: first God: secondly man: thirdly the creature.  we are to know that there are three objects of Satan's malice. The first is God and his glory: the second is man and his salvation: the third is the creature, made for God's glory and man's good. The principal object of Satan's malice is God and his glory, he hates the Lord with a deadly and irreconcilable hatred, so that if it lay in his power he would undo that most high and holy majesty: but because rage as he will, he cannot impair his sacred Majesty, he turns him to the secondary object, which is man, and troubles him by all means, not so much for man's own cause, as for the Lords, whose glory he seeks to deface that shines in man. And if here also he cannot prevail, by reason that the Lord hath made a hedge round about man, he turns him to the third object of his malice, which is the creature; against which he is so insatiable, that if he can be licenced to do no more, yet doth he esteem it some pleasure to him, to get leave to enter into Swine, that he may destroy them: and this he doth, not that he accounts a beast his prey, for all the beasts of the earth cannot satisfy this roaring Lion, but that destroying the creature, he may drive man to impatience, and provoke him to blaspheme the Lord, as by these same means he made the Gadarens murmur against jesus Christ, and put him out of their land; and this hath been the course of Satan ever since the beginning.  
But blessed be the Lord our God who over-shootes Satan and all his intentions, 
God overshooteth Satan in all his machinations.  that same man whom Satan wounded hath the Lord restored, and shall set his image more glorious in him, than it was before: and those creatures which Satan defaced, for the hatred he carrieth to God's glory and man's good, the Lord shall restore again: the glory of God increaseth as it is impugned, every new declaration of Satan's malice shall end in a new declaration of God's glory: neither is that enemy able to give a wound to any of God's children, but the Lord shall make it whole, and shall at the length confound Satan by his own means.  
And here because it is commonly demanded, 
To what use the creatures will serve in the day of restitution we shall know best, when we see it.  unto what use can these creatures serve in that day, seeing we shall have no need of the Sun, nor of other natural means whereby now our life is preserved? To this I answer, that if the Lord will have these works of his hands to continue and stand as everlasting monuments of his goodness, and witnesses in their kind of his glory; who is it that can contradict it? It is enough for us that we know they shall be delivered and transchanged into a more glorious estate, but for what use, we shall best know in that day, when we shall see it: in the mean time reverencing the Lord's dispensation, let us rather endeavour to be partakers of that glory, than curiously to move thorny, and unprofitable questions concerning it.  
Now as for the manner of their deliverance. 
How the Apostle saith, the creatures shall be delivered, seeing the Psalmist saith they shall perish.  Seeing the Apostle saith that the heavens shall pass away with a noise, and the elements shall melt with heat, and the earth with the works therein shall be burnt up with fire; and seeing the Psalmist saith, that they shall perish, how is it that here the Apostle saith, they shall be delivered? This doubt shall easily be loosed if Scripture be made interpreter of Scripture. The Psalmist in that same place expones the word of perishing, by the word of changing, what this changing shall be, the Apostle here makes it manifest, while he calls it the delivering of them from one estate into another: so that we are not to think that they shall perish as concerning their substance, but as concerning those qualities of vanity, servitude, and impotency, whereunto they have been subjecteth by the fall of man. As silver and gold is changed by the fire, the dross perisheth, but the substance remaineth; so shall these creatures be changed in that day, for which cause also they are called, 
Reu. 21.  new heavens and new earth.  
And out of this we may perceive the necessity of that exhortation given unto us by the holy Apostle, 
Seeing the glory of that kingdom requireth that the creature be changed, how much more should we be changed?  Seeing therefore that all these things must be dissolved, what manner of persons ought we to be in holy conversation and godliness? seeing the simplest servant who shall have any place in that kingdom, must be changed, and receive a new livery, how much more ought we ourselves to be changed, who are the sons and heirs of that kingdom? let us not deceive ourselves, no unclean thing can enter into that heavenly jerusalem, 
2. Pet. 3. 11.  without sanctification we cannot see the Lord, unless we be purged from our dross, and purified and fined, by the spirit of the Lord, we shall not dwell in those new heavens wherein dwells righteousness.   

Verse. 22. For we know that every creature groaneth with us also, and travaileth in pain together unto th●s present.  
THe Apostle in this Verse concludes this purpose with some amplification thereof, 
The same purpose further amplified by groaning and sighing of the creature.  for he ascribes to the creature a groaning with us, and a travailing together in pain, whereby he doth yet more express the vehemency of their desire: for as he that goeth under an heavy burden groans, and longs to be eased thereof, or as the woman which travails with child, hath a most earnest desire to be delivered thereof, so the creature weary of this servitude longs to be eased.  
This groaning of the creature is not to be neglected, 
Sometime God complains to the creature, sometime the creature complains to God upon man: miserable is man if he complain not on himself.  seeing in holy Scripture we find, that sometime God complains to his creatures upon the sin of man, and sometime the creatures complains to God; miserable is man if he do not complain upon himself. In the first of Esay, there the Lord complains to his creatures upon man, Hear O Heavens, hearken O Earth, I have nourished and brought up Children, but they have rebelled against me, etc. and here again the creature is brought in, 
Esay. 1.  groaning, and complaining to God upon man. The first blood that ever the earth received into her bosom, sent up unto God a crying voice for vengeance, and the Lord heard it, and now the earth marvels in her kind that having received so much blood of the Saints of God into her bosom, the Lord should delay to require it: she wonders again that the hand of the Lord stablisheth her, and makes her bear up such a number of wicked men, as are a burden to her, considering that once he caused her to open and swallow up Corah, Dathan, and Abiram: and hath many a time since shaken her foundations, and destroyed by earthquake notable cities, making the houses of the inhabitants thereof, their burial place, the burden of sin being now wonderfully increased, she marvels that the Lord causeth her to bear it; and for this cause she cries and groans unto the Lord: and this complaining of the creature, we are not to neglect it, (as I said) for seeing they sigh and groan for the vanity under which our sins hath subdued them, should not we much more sigh and groan for our own sins? assuredly, if we do not, we are convinced to be more senseless, than the senseless creatures themselves.  
Concerning this metaphor of travailing, 
Travailing two manner of ways ascribed to the wicked in the Scripture.  it is two manner of ways ascribed to the wicked in holy Scripture, and one manner of way to the godly. For first their concupiscence is compared to a mother that conceives and travails continually without rest, till it bring out sin, and sin being finished, is compared in like manner to a mother that bringeth out death. And secondly, the imagination of their heart is compared to a mother, which conceives cruel counsels and mischievous devices against the godly, all their days they travail with this birth, and would fain have it brought out to perfection, but at length they bring forth a lie: for the malice of the wicked shall slay himself, 
Psal. 7.  his mischief shall turn upon his own head, and his cruelty shall fall upon his own pa●e. 
One manner of way ascribed to the Godly.  But as for the children of God, they travail in pain of the monstrous birth of sin that is within them; not that they are desirous to perfect and finish it, but to destroy and abolish it, as being a monster within them which they abhor, and adulterous birth begotten by a most unlawful copulation between Satan and their corrupted will; the father that begot this monster being Satan, and the mother that conceived it, their corrupt Nature: for this they sigh, and cry unto God with the Apostle, 
Rom. 7. 24.  O miserable man, who shall deliver me from this b●dy of death? This was his voice unto God, and should much more be our continual lamentation, seeing in sins we are more abundant, and in grace far inferior to that holy Apostle. The Lord therefore work it in us for his Son Christ's sake.   

Verse 23. And not only the creature, but we also who have received the first fruits of the Spirit, even we do sigh in ourselves, waiting for the adoption, even the redemption of our bodies.  
NOw followeth the Apostles other argument, 
The second argument proving the greatness and certainty of that glory, is the fervent desire the godly have to it by instinct of Grace.  whereby he proves the greatness and certainty of that glory to be revealed, & it is taken from that fervent expectation which the sons of God have of it. It can neither be a vain nor a small thing, but by the contrary both great and certain, whereupon God hath set the desire of his best creatures, by instinct of the Spirit of Grace. So that we have here first a description of God's children; they are such as have received the first fruits of the spirit: secondly, a twofold effect which this holy Spirit works in God's children; first a weariness of their present bondage, and servitude of sin; secondly, a waiting by a constant expectation for a better. And this doth very much confirm the Apostles purpose, there being none on earth who can better judge the excellency of that glory to come, than they who have received the first fruits thereof. Out of all doubt the testimony of any one, who hath tasted of that joy to come, is more worth to commend it, than is the contrary judgement of a thousand others to disprove it.  
And not only the creature. 
The sons of God and the creature groan together, and shall be restored together.  The Apostle proceeds from the testimony of the creature, to the testimony of the sons of God; when he spoke of the creature he said, they sigh and groan with us, they travail together in pain with us, and when he speaks of the godly, he saith, we sigh in ourselves, As man was not made for himself but for the Lord, and therefore should wait upon him, so the creatures were not made for themselves but for us: and therefore where they are at covenant with us, they in their kind wait upon us, they go with us, they groan with us, are grieved with us, and shall never rest till we be delivered; let licentious men living in their sins mark this: they sigh not in themselves with the godly, yea they scorn their sigh, and therefore shall not be restored with the godly, they groan not with the creature, and shall not be delivered with the creature. 
The wicked mourn not with them and shall not be partakers so much as of the delivery of the creature.  O miserable man, how unhappy is that end, whereunto thy wanton and hard heart which cannot repent doth lead thee? thou shalt not stand in judgement with the godly, where they go there shalt not thou go, thou didst not mourn with the children of the marriage chamber, and therefore shalt not enter with them into it to be comforted; thou shalt go to another place, and mourn without them: the burden of thy sins which now thou feelest not, shall press thee down to hell, and confound thee for ever: the creature that groaned with the godly shall be restored with them, and thou shalt not be restored. O how shalt thou be cast down, when the earth whereupon thou treadest shall be delivered into the glorious liberty of the sons of God, and shall as a servant stand in the day of restitution but thou as a rebel shalt be cast into utter darkness, and shall not be so much as partaker of the deliverance of the creature.  
But we also who have received the first fruits of the Spirit. 
A description of the godly.  In this description of the godly, let us consider these three things. First, that whatsoever grace we have we received it. Secondly, that grace we have received is not full, but in part; for we have only received the first fruits of the Spirit. And thirdly, that the first fruits which we have are sufficient pledges to us of the plenitude and fullness, which afterward we shall receive.  
The first of these learns us humility: 
Learning us humility, thankfulness, & diligence in Prayer.  what hast thou O man which thou hast not received? The Lord dispenses grace to every one according to his pleasure, and we are but vessels filled and emptied as he will. Secondly it learns us thankfulness: whatsoever Grace we have received we should return both the praise and the use of it to him who gave it; as the waters by secret conduits come from the Sea, return again openly into it, through the troughs, so that all men may see the returning, albeit they saw not the coming: so that Grace which the Lord by his Spirit secretly conveys to the godly, doth again publicly return unto him by praise and well doing. And thirdly, it doth teach us diligence in prayer; if we desire increase of Grace, we should seek it from him of whom we have the beginning, and use all the means, such as hearing, reading, praying, keeping of a good conscience, by which Grace may grow, and be entertained in us.  
The next thing we observe is, 
No plenitude but first fruits of the Spirit have we now.  that in this life we receive not the plenitude and fullness of Grace, but only the first fruits thereof. The use of this is, first to comfort the children of God, who are oftentimes discouraged with the sense and feeling of their own wants. It is one of Satan's stratagems to try those by the rule of perfection, who are yet but in the state of proficients, 
Therefore are we not to think that we have no grace, because we have but beginnings  and we had need to beware of it. Shall I give that vantage to the adversary, as to think I have no faith, because it is weak? or I have no love, because it is little: or no sanctification, because it is but in a beginning? No, but I will so hunger and thirst for more grace, that I will still give thanks for the grace I have received; for here we have no fullness, our greatest measure is as the first fruits, in respect of that which is to come.  
On the other side, 
This comfort vainly abused by profane men.  because every comfort which is given to the godly, is turned by profane contemners and mockers, into an occasion and nourishment of sin: they are to know this comfort belongs not unto them: It is a common thing to them to excuse the want of all Grace. O it is but a small grace which in this life is communicated to the best, and they think their sins are well enough covered, by this that all men are sinners, as if there were no difference between sin tyrannising in the wicked, and captived in the the godly, or as if beginnings of Grace in the regenerate did not separate them in regard of conversation from the unregenerate who are void of all Grace. Let them therefore know that the Spirit of God whom the godly receive, is not only called the first fruits, the earnest, and the witness of God, but also the seal and signet of the living God. As a seal leaves in the wax that similitude and impression of the form which is in itself; so the Spirit of God communicates his own image to all those whom he seals against the day of redemption, he makes them new and holy creatures. And this convinces carnal professors of a lie, who say they have received the first fruits of the Spirit, notwithstanding that their works be wicked and unclean: they may rather if they would tell the truth, say as those who being demanded whether they had received the holy Ghost or no, answered we know not whether there be an holy Ghost or no: so may they instead of bragging of the first fruits of the Spirit, say in truth we know not what ye call the first fruits of the Spirit.  
And thirdly, 
Why the Lord gives us not in this life the principal, as well as the earnest.  out of this description we may gather, that albeit we have no more but the first fruits of the Spirit, yet are they sufficient to assure us, that hereafter we shall enjoy the whole Mass. In two respects it is customable to men to give an earnest penny in buying and selling, either when the sum is greater than they are able to pay for the present, or when the thing bought is of that nature, that it cannot presently be delivered: but between the Lord and us there is no buying nor selling, he gives freely unto us, both the earnest and the principal, but first the one, and then the other; not that the Lord is unable to pay presently all that he hath promised, but because the principal is of that nature, that it cannot be received, till we be prepared for it. As the husbandman must sow and tar●y with patience till the harvest come, wherein he may shear: as the warrior must fight before he obtain the victory; and the wrestler receives not his crown till he have overcome, neither doth he that runs in a race obtain the prize, till he have finished it: so must the Christian, in all these be exercised, before that the Lord possess him in the promised kingdom of his son Christ jesus. 
What comfort we have now in the earnest and first fruits of the Spirit.   
And though payment of the principal for a time be delayed, yet for our comfort, the earnest and first fruits are presently delivered unto us, the Lord so dealing with us as he dealt with Israel in the Wilderness▪ when he caused the twelve spies to bring with them from the river of Eschol, a branch of the Vine tree, so full of the clusters of grapes, that it was borne between two upon a tree, together with the figs, and pomegranates, and other fruits of that land: for no other end, but that Israel tasting of the first fruits of Canaan might be provoked to a more earnest desire thereof, as also to assure them that the Lord who had given them the beginnings, would also put them in possession of the whole, according to his promise: even so the Lord jesus who hath gone before us to our heavenly Canaan, not to view it only, but to take possession thereof in our name, hath sent down unto us some of the first fruits thereof, that we may taste them, such as peace of Conscience, and joy of the Spirit, that by proof of the small beginnings, we may know what excellent comfort is laid up in store for us. 
Two effects which the Spirit works in the godly, first a sense of their misery for which they sigh.   
We sigh in ourselves. Here follows now the two effects of the Spirit, which he works in them who have received it. The first, is a sense of their present misery, which causes them to sigh unto God for deliverance, and he saith, they sigh within themselves, to teach us that it is not an hypocritical and counterfeit, but an inward and godly sorrow, which the Spirit works in the children of God. Which I do not so speak as if I did condemn those sighs which break forth without; for sometime the grief of heart is so abundant in the godly, that not only it breaks out in sighing and mourning, but in strong crying to God also, but to restrain the hypocrisy of others, who make a fair show of that in the flesh, which is not in the Spirit. True religion strives rather to be approved of God, than seen of men: one sigh proceeding from the heart, is a louder crying in the ears of the Lord of hosts, and more forcible to move him, than the noise of all the shooting Priests of Baal, when they are gathered together into one.  
We are therefore more deeply to consider this, 
Sighing and mourning go before comfort  that the Spirit of God first teacheth us to fie and mourn for our present misery, before he comfort us with a constant hope of deliverance. If now we mourn not, we shall not rejoice hereafter: it is only mourners whom God hath marked in the forehead, to save from the wrath to come: such a continual mourner was David, 
Psal. 6. 6.  who protests that in the night he watered his couch with tears, and in the day mingled his cup therewith: 
job. 3. 24.  job in like manner, my sighing (said he) comes before my eating. The Saints of God are not ashamed to profess that of themselves, which the mockers of this age esteem a womanly affection; there is nothing to be found among them, but eating, drinking, singing, and a contracting of one sin after another, with carnal rejoicing; but woe be unto them that now laugh, 
Luke 6. 25.  for assuredly they shall weep, 
M●t. 5. 4.  the end of their joy shall be endless mourning and gnashing of teeth, 
Gen. 27. 38.  they shall shed tears abundantly with Esau, but shall find no place for mercy.  
Let us therefore go to the house of mourning with the Godly, 
Mary's tears pleased Christ better than the pharisees delicates.  rather than to the banqueting houses of the wicked, rejoicing in their sinful pleasures. At one time Simon the Pharise gave our Saviour a dinner, and Mary who had been a sinner, 
Luke. 7. 38. verse. 44.  brought him the sacrifice of a contrite heart, and the Lord esteemed more of her tears, than of the Phari●ies delicates. No banquet pleaseth the Lord jesus so well as a banquet of tears, poured from a truly penitent heart. The Lord is said to gather the tears of his children, and keep them in a bottle, thereby to tell us that they are precious in his sight: for he is not like fools who gather into their treasures, things which are vain and needless. But alas, how shall he gather that which we have not scattered? where are our tears, the witnesses of our unfeigned humiliation before God. 
The deplorable hardness of heart in this age, that cannot mourn  The hardness of heart hath overgrown this age, that albeit there be more than cause, yet there is no mourning. The sons of Cain learned without a teacher to work in brass, 
Gen. 4. 22.  and iron, and the wit of man can make the hardest metal soft, to receive an impression, but cannot get their own stony heart made soft; yea, the children of God find in experience how hard a thing it is to get a melting heart. 
Num. 20. 11  The rock rendered water to Moses at the third stroke, but alas, many strokes will our hearts take, before they send out the sweet tears of repentance: this I mark that knowing our natural hardness, we may learn without intermission to fight against it.  
For herein is our case so much the more pitiful, 
Seing we have so many causes of mourning: without us, the troublesome estate of God's Church.  that having more than matter enough of mourning, yet we do not mourn: without us, should not the troublesome estate of the Church of God, be a matter of our grief, though our private estate were never so peaceable? Godly Nehemiah being placed in the honourable service of King Artashashte the Monarch of the world, 
Nehem. 1. 4  was not so much comforted with his own good estate, as grieved at the desolation of jerusalem. Decay of Religion, and increase of Idolatry, 
1. King. 29. 4  made Eliah weary of his life: the Ark of God captived, and the glory departed from Israel, drove all comfort out of the heart of the wife of Phinees: 
1. Sam. 4. 19  these and many more may teach us, 
Amos. 6. 6.  that the affliction of joseph should be matter of our sorrow.  
The causes of mourning within us, 
Causes of mourning, within us, our manifold sins.  are partly our sins, partly our manifold temptations. As our sins are contracted with pleasure, so are they dissolved with godly sorrow. It is the best medicine, which is most contrary to the nature of the disease: our sin is a sickness, wherein there is a carnal delight to do that which is forbidden, and it is best cured by repentance, wherein there is a spiritual displeasure and sorrowing for the evil which we have done: this mourning for sin lasts in the godly so long as they live in the body, 
Rom. 7. 24.  yea, those same sins which God hath forgiven, and put out of their affection, are still in their remembrance for their humiliation, 
2 Kin. 20. 23  so that with Godly Ezechia they recount all their days, and their former sins in the bitterness of their heart: so long as sin remained in their affection, it was the matter of their joy, but now being by grace removed out of the affection, 
And our manifold temptations.  it becomes the matter of their sorrow.  
The other cause of our mourning, is our manifold temptations: for this world is no other thing but a stormy Sea, wherein so many contrary winds of tribulation blows upon us, that we can hardly tell which of them we have most cause to fear. On every side Satan besets us with temptations, on the right hand and on the left, ut quatuor angulis pulsata domus, al●qua ex part ruinam faciat, that the house being shaken at all the four corners, may fall down in one part or other; no rest nor quietness for us in this habitation, terrors within, 
Act. 20. 19  fightings without. Propter quod uno consilio migrandum est Christianis, For the which, it is best for us with one advise to conclude, that we will remove; and in the mean time send up our complaint to our Father in heaven, 
joshua. 10. 6.  as the Gibionites did to joshua, showing him how we are besieged and environed for his sake, and praying him to come with haste and help us.  
Waiting for the Adoption. 
The other effect the spirit works in us, is a waiting for deliverance.  Now followeth the other effect of the Spirit, for he not only causeth us (as we have heard) to sigh and mourn for our present miseries, but also comforts us with the hope and expectation of deliverance, though in this life we have trouble, yet have we no trouble without comfort. 
2. Cor. 1. 3. 4  Blessed be God who comforts us in all our tribulations, and beside that which we presently have, it is yet much more which we look for. The men of this world have no joy without sorrow, 
Prou. 24. 13  even in laughter their heart is sorrowful, pretend what they will in their countenance, there is a heaviness in their conscience, arising of the weight of sin, but it is far otherwise with the Godly, for even in mourning they do rejoice, and under greatest heaviness they carry a lively hope of joyful deliverance.  
Again, 
The day of death and day of resurrection earnestly waited for by the godly.  we are to mark that the Godly are described in holy Scripture, to be such as do not live content with their present estate, but waits and longs for a better: and specially there are two days, for which the Children of God are said to wait; the first, the day of death, wherein they go to the Lord: the second, the day of appearing wherein the Lord shall come unto them: they sojourn in the body, more weary of it, than David was of his dwelling in the tents of Kedar: they wait with patient job, till the day of their change come, 
job. 14. 14.  and do desire with the Apostle to be dissolved, that they may be with Christ: they pray for it so oft, 
Mat. 6. 10.  as they use that petition, Let thy kingdom come, seeking death so far as it is a means to abolish sin utlerly, 
Luke. 11. 3.  that Christ their King may alone reign in them: but as for the wicked, the remembrance of death is terrible unto them, and in their thought they put it far from them, and when it comes, 
Death comes on the wicked as I●hu came on jehoram.  it comes upon them unlooked for. As jehu furiously came upon jehoram, and he made with all his speed to his chariot, thinking to fly away, but in vain for the arrow of jehu overtook him; 
2 King. 9 23. 24.  so death comes upon the wicked in a day, and place wherein they looked not for it, and they being terrified with it, runs with all the speed they can to their chariots, that is, to their refuges of vanity, but the dart of death surely over-takes them. Miserable are they whose comfort standeth rather in an uncertain delay of death, than in any certainty which they have of eternal life.  
But let us be prepared for it, 
We should not sojourn in the body like jonas in the sides of the ship, but like Abraham in the door of the tabernacle.  as the good Israelites of God, with our loins girded up, and our staves in our hands, ready to take our journey from Egypt to Canaan, whensoever the Lord our God shall command us. As fowls desirous to fly, stretch out their wings, so should man desirous to be with the Lord, stretch out his affections toward the heavens. Abraham sat in the door of his Tabernacle when the Angel appeared unto him, 
Exod. 12. 11.  Elias came out to the mouth of his Cave, 
Gen. 18. 1.  when the Lord appeared to him, 
1. King. 19 9  and we must also rejoice to come out of the cave and tabernacle of this wretched body, if we would meet with the Lord, yea, even while as we dwell in the body, if in our affection we come not out, and stand as it were in the door of our tabernacle, 
jonas 1. 5.  but like jonas sleeping in the sides of the ship, we lie down in the hollow of our heart, sleeping in careless security, it is not possible that the Lord can be familiar with us.  
The other day for which the godly are said to wait, 
The day of Christ's second coming longed for.  is the day of Christ's second coming. The Apostle gives this as a token of the rich grace of God bestowed on the Corinthians, that they waited for the appearance of Christ, and to the Philippians he saith, 
1 Cor. 1. 7.  our conversation is in heaven, from whence we look for our saviour the Lord jesus, 
Philip. 3.  yea he gives it out as a mark of all those who are to be glorified, when he saith, 
2 Tim. 4. 8.  there is laid up for me a crown of righteousness, and not for me only but for all them who love Christ's second appearing: 
Heb. 9 28.  And again, Christ was once offered to take away the sins of many, and unto them that look for him, shall he appear the second time, without sin unto salvation.  
These and many more places proves that there is great scarcity of Faith and spiritual grace in this generation, 
As the jews waited for the year of jubilee so should we for the day of Christ, but alas few do so.  there being so few that unfeignedly longs for the day of his appearance: suppose every man in word mumble up that petition, let thy kingdom come, yet are they few who when jesus testifieth surely I come quickly, can in truth answer with the godly, 
Reu. 22. 20.  Amen, even so, come Lord jesus: and all because we are neither weary of our present misery, nor certain of that glorious deliverance to come, otherwise we would long for it, and rejoice at the smallest appearance thereof. The woman with child reckons her time as near as she can, and albeit others have no mind of it, yet is it alway in her remembrance, because that then she hopes for deliverance. Among the jews as the day of their jubilied awes near, 
Leuit. 25. 10.  so the joy of them that were in prison increased, being assured that then they were to be relieved; and should not we much more rejoice, the near that the day of our eternal jubilee draweth unto us, wherein all tears shall be wiped away from our eyes, and sorrow and mourning shall fly away for ever.  
Where, 
The wounded conscience even of the godly de●ires not death.  for the comfort of the weak Christian, we are to consider, whether the Godly be alway in this estate, that they dare lift up their heads with joy, and pray for Christ's second appearance or not? To this I answer, that their disposition herein is according to the estate of their conscience: as the eye being hurt is content to be covered with a vail, and desireth not to behold the light, wherein otherwise it rejoiceth; so the conscience of the Godly being any way wounded, is afraid to stand before the light of the countenance of God, till the time that it be cured again. And this made David to crave, that the Lord would spare him a little, 
Psal. 51. 9  and give him space to recover his strength; but after mourning and earnest calling for mercy, 
Psal. 86. 3.  the conscience being pacified, then do the Godly say with Simeon. Now Lord let thy Servant depart, 
Luke. 2. 29.  for mine eyes have seen thy salvation.  
For the Adoption. 
Adoption is either begun as now: or accomplished as we look for it.  He said before, that we have received the spirit of Adoption, and now he saith that we wait for Adoption: but we must understand that there is a begun Adoption, whereby we are made the sons of God, and that we have received already: there is in like manner a consummate Adoption, whereby we are manifested to be the sons of God, and entered into the full possession of our father's inheritance, and that we wait for.  
The redemption of our bodies. 
There is also a twofold redemption: first, of the soul from sin: secondly, of the body from death.  As there is a twofold adoption, so also a twofold redemption: the first is defined by the Apostle to be the remission of our sins, and that we have received already: the second is called in that same Chapter, the redemption of the possession, and here the redemption of our bodies, and this we look for to come. As the soul was first wounded by sin, and then the body with mortality and corruption: so the Lord jesus the restorer, who came to repair the wound which sathan inflicted on man, doth first of all restore life to the soul by the remission of sins, which he hath obtained by his suffering in the flesh: and therefore the Herald of his first coming cried before him, 
john. 1. 29.  behold the Lamb of God that taketh away the sins of the world: 
Reu. 20. 5. 6  This is the first Resurrection, blessed are they who are partakers of it, for upon such the second death shall have no power: but in his second coming we shall also be partakers of the second redemption, he shall redeem our bodies from the power of the grave, wherein now they lie captived, and deliver them from the shame of mortality and corruption.  
Let this comfort us against the present base and contemptible state of our bodies, 
comfort against the present base estate of our bodies.  now they are but filthy sinks of corruption, and vessels so full of uncleanness, that the Lord hath appointed in the body five conduits to purge the natural filth thereof, and after this they are to be laid down in the bed of corruption, the worms spread under them and above them, 
2 King. 19  (as it is said of the King of Ashur) shall devour and consume their flesh, the earth shall eat up their bones, and turn them into dust; the brain which was the seat of many proud and vain imaginations, becomes after death oftentimes the seat of the ugly ●oads; the reins that were the seat of concupiscence, engendereth serpents; and the bowels which could never be gotten satisfied with meat and drink, shall be replenished with armies of crawling worms: but against all these we have this comfort, that as presently we have obtained remission of our sins, so are we assured of a glorious redemption of our bodies, qui enim resurgit in anima, 
Bernard.  resurget in corpore ad vitam, for he that riseth now in his soul, shall hereafter rise in his body to eternal life.  
And of this every man is admonished, 
He who hath the first redemption shall be sure of the second.  that if he love his body, he should in time take heed to the estate of his soul, see that it be partaker of the first redemption, which is the remission of sins, and be sure thy body shall be partaker of the second redemption. It is a pitiful thing to see what preposterous care is taken by men for conservation of their bodily life; there is nothing they leave undone, ut differant mortem quam auferre non possunt, 
Bernard  that they may at the least prolong and delay death, which they cannot cut away: but if men take so much pains, and suffer so straight a diet of body, and bestow so great expenses that they may live a short while longer upon earth, what should men do that they may live for ever in heaven?   

Verse 24. For we are saved by hope, but hope that is seen is not hope: for how can a man hope for that which he seeth?  
IN this verse and the subsequent, 
An objection answered.  the Apostle answers an objection: seeing he said before that we have received the Spirit of adoption, how hath he said now that we are still waiting for adoption? He doth therefore teach us, that both these are true, we are saved now, and we look for a more full salvation hereafter; we are adopted now, and we look for the perfection of our adoption hereafter: and that it is so he proves here by this reason; the salvation that now we have is by hope, therefore it is not yet come, nor perfected. The necessity of this consequence depends upon the nature of hope, which is of things that are not seen, nor as yet come to pass.  
This place is abused by the adversaries, 
This verse abused to impugn justification by Faith.  to impugn the doctrine of justification by Faith: we are saved say they by hope, and therefore not by faith only. That we may see the weakness of their reason, we will first compare Faith and Hope, in that relation which they have to Christ: secondly in that relation which they have mutually among themselves. For we deny not, that Faith, Hope, and Love, each one of them hath a place in the work of our salvation, but the question between us and them is, concerning the right placing of them. 
Faith and hope compaired in their relation to Christ.  First, than it is certain, that both faith and hope look unto Christ; jesus Christ and that which he hath conquered unto us, is the object of them both, but diversly: for faith enters us into a present possession of Christ and his benefits, 
john. 3. 36.  he that believeth in me (saith our Saviour) hath eternal life, he saith not only he shall have it, but also that presently he hath it: Hope again looks for a future possession of Christ, which shall be much more excellent, than that which presently we enjoy; for the possession of Christ which now I have by Faith is imperfect and mediate; 
1 Cor. 13. 9 10.  by Faith I know Christ but in part, by Faith I apprehend him but in part also: and this possession I have it mediately, to wit, by the means of the Word and Sacraments; but my hope directs me to look for a mroe excellent possession of Christ, within a short while, in whom I shall enjoy much more than now by the knowledge of my Faith I can see in him, or yet by apprehension of my Faith I can comprehend of him. And this is that perfect and immediate possession of Christ which by Hope we look for.  
Now as for their mutual relation among themselves, 
Faith and hope compared in their mutual relation between themselves.  Faith is of things past, present, and to come; Hope is only of things to come: Faith is more largely extended than Hope: we hope for nothing which we believe not, but something we believe for which we hope not: we believe that the pains of hell abide the wicked, but we hope them not; for hope is an expectation of good to come, they may fall under fear, but come not under hope. Again, Faith is the mother of Hope; for of that imperfect knowledge, and apprehension of Christ which I have by Faith, there ariseth in me an hope and expectation of a better: Hope again, is not only the daughter of Faith, but the conserver and nourisher of Faith, the pillar that underprops it, when it faints; for in this life we are beset with so manifold temptations, the work of God seeming oftentimes contrary to his word, and things appearing to fall out otherwise than the Lord hath promised, that our Faith thereby is wonderfully daunted, and therefore hath need to be supported by Hope, which teacheth always with patience to depend upon God's truth, and to look for a better. As for example, 
Psal. 50. 15.  the Lord saith, Call upon me in the day of thy trouble, I will hear thee, and deliver thee, and thou shalt glorify me, according to this promise the Christian calling upon God and yet not finding deliverance, his Faith begins to faint, but then Hope comes in, and succoureth Faith, and her counsel is, 
Habak. 2. 3.  the vision is for an appointed time, at last it shall speak and not lie: though it tarry, wait, for it shall surely come and not stay: and this Faith being strengthened by Hope, continues her prayers to God, until she obtain her promised and desired deliverance.  
And of this it is evident, 
The right place assigned to every one of these three, Faith, Hope, & Love, in the work of salvation.  in what sense it is that the Apostle saith, we are saved by Hope, to wit, because by it we are upholden in trouble: for he is not here disputing of the manner of our justification (which he hath done before) but discoursing of those comforts which we have to sustain us in affliction. If ye ask by which of these three, Faith, Hope, and Love, we are justified, that is, by which of them we apprehend Christ's righteousness offered to us in the Gospel, the Apostle hath answered already, we are justified by Faith? If ye demand which of these three chiefly sustains us in affliction: the Apostle here telleth you, that when Faith is weak, Hope saves us that we despair not: and if ye demand which of these three declares us to be men justified by Faith in Christ, the Apostle telleth you, we must declare our Faith by good works; for Faith worketh by Love: these are the right places, which these three excellent graces of the Spirit hath in the work of our salvation, and they go so jointly together, that they cannot be sundered.  
When we say that a man is justified by Faith only, we do not therefore make the justified man to be without Hope and Love. 
The doctrine of justification by Faith only, takes not away Hope & love.  For albeit in the action of the apprehending and applying of Christ's righteousness, Faith only works, for which we say truly we are justified by Faith only, yet Hope and Love have other actions pertaining to salvation, necessarily requisite in the justified man. And this doth clear us of that false calumny wherewith the adversaries do charge us, 
Calumny of the adversary concerning this confuted.  as if we did teach, that Faith might be without Hope or Love, because we affirm that we are justified by Faith only. I say most truly, when I say that among all the members of the body, the eye only sees, but if any man collect of my speech, that the eye is only in the body, without ear or hand, he concludes wrong. For albeit in the faculty of seeing I say the eye only sees, yet do I not for that separate it from the communion of the rest of the members of the body. In the Sun heat and light go inseparably together; of these two it is the heat only that warms us, do I therefore say that the heat is without the light? Among all the graces of the Spirit, when I say that Faith only justifies, I do but point out the proper action of Faith, but do not therefore separate it from Hope and love. So far injurious are the adversaries of the truth unto us, when they accuse us for maintaining a Faith which is without Hope, and doth not work by Love, which we never affirmed.  
Of this now it is evident, 
Hope of a Christian is a strong thing, depending on sure warrants.  that the Hope of a Christian must be very strong, seeing it sustains him in trouble; it is a pillar that sustains the whole building, and a most sure anchor, which being fastened upon the rock Christ jesus, holds us so fast, that we who are weak vessels, tossed too and fro with restless tribulations, cannot be overcome; it leans upon most certain warrants, whereof now we will only consider a few.  
The first warrant of our hope is the word of God: 
The first wararant of our Hope is the word of God.  whereof now only we will touch these two comfort able places. The Apostle saith, there is reserved for us in heaven an immortal inheritance, 
1 Pet. 7. 4.  unto the which we also are kept by  
But hope that is seen is not hope. 
A short description of the Nature of Hope.  The Apostle to confirm his reason subjoins a short description of the nature of hope, that it is of things which are to come, and not yet seen, for that which is present, and a man seeth, he cannot be said to hope for it: yea, then shall hope cease, when we shall enjoy that which we hope for. 
August.  Spes tunc non erit quando erit res. In the first of these words Hope is put for the thing Hope; in the second, for the virtue of Hope itself; and thus much of Hope.   

Verse. 25. But if we hope for that which we see not, we do with patience abide for it.  
THe Apostle here concludes not only this his last purpose, 
The conclusion of his first principal argument of comfort against the cross  wherein he hath taught us, that the very nature of hope leads us to look for some better thing which is to come, but also he concludes his first principal argument of comfort; making this to be the end of all, that it becomes us with patience to abide our promised deliverance. And albeit for memory's sake we have reduced all that he hath spoken, into one principal argument, yet may we see how under this one, many particular reasons are heaped up together, tending all to this one conclusion; that we should abide it with petience. 
Six several reasons of comfort, lurking under this one.  First, we have heard that the nature of our sufferings are so changed, that they are now made sufferings with Christ. Secondly, that the end of them is to be glorified with Christ. Thirdly, that the glory to come doth far exceed in weight and eternity our present sufferings. Fourthly, that the creatures have a fervent desire of the revelation of that glory. Fiftly, that they also who have received the first fruits of the Spirit, are weary of their present misery, and wait for theredemption to come. And last, that in all our troubles we are saved, and sustained with the hope of that which is to come, and not with a present possession of that which we would have. In all these respects, it becomes us not only to be of good comfort for the present, but also patiently to look for a better. The Apostle brings in his conclusion upon his last argument, but we are to consider that it hath an eye unto all that goes before, and that every one of those reasons aforesaid, serveth to strengthen this conclusion, that if we hope for that which is to come, then will we with patience abide for it.  
We have first to mark a difference between the Christian and the Worldling: 
The worldling's comfort is in things that are seen, the Christians not so.  the Worldling hath his affection on things which are seen, he cannot mount above them; he hath received his consolation on earth; his portion is here, and he possesseth his best things in this present life. It is far otherwise with the Christian, for in his affection he transcends every thing which is subject to sense, he is not now a possessor, but an expectant by hope of his best things, he hath them not in re, but in spe: therefore may he say to the Worldling, as our Saviour said to his Kinsmen, your times is alway, but my time is not yet come. The Christian is that good husbandman, who hath more comfort in that seed, which he hath sown, and covered with earth that he seeth it not, than he hath in that, which he sees lying before his eyes in the barn, for he knows that the one, at the last, shall render him manifold greater increase, than the other.  
It is not an unpleasant Allegory which Augustine makes upon these words of our blessed Saviour. 
Augustine's Allegory on the words of Christ.  If a Some ask bread of any of you that is a Father, will he give him a stone? or if he ask a fish, 
Luke. 11. 11.  will he give him a Serpent? or if he ask an egg, will he give him a Scorpion. The Lord jesus being the highest Doctor that ever taught, doth teach in the lowest, applying himself to our capacity; by homely similitudes of earthly things, he labours to bring us in all his doctrine to the knowledge of things heavenly: I know that the end of these parables is to confirm us in this assurance, that if we seek good things from the Lord, we shall obtain them, day of death, which will be to thee a day of darkness, and doleful displeasure, which shall swallow up with one gape, not only the sense, but also the remembrance of all thy former delights?  
Where then are your pleasures O worldlings, 
Worldlings have no present pleasures: such as are gone are lost, such as are to come or uncertain.  wherein ye rejoice? present pleasures ye have not, those which are passed are vain and comforts you not, and those which are to come are uncertain: in the smallest things how oft are ye deceived? ye look for a fair day and a foul comes upon you: ye look for continuance of health, and sickness unawares seizes upon you: ye comfort yourselves with the hope of a good success of your affairs, and an evil success overturns incontinent all the counsels of your heart: thus the good for which ye look to come, in your own experience you find it deceives you. Call not therefore any more upon us to follow you, and to drink with you of your perishing pleasures, we have had a proof of yours, and found them to be vanity; but if ye will, come and take a proof of ours, will you taste of those delicates whereunto God hath called us? will you eat of the fruit that grows upon the tree of life, discovered by the Gospel, under the shadow whereof we delight to sit? righteousness shall breed you peace, and peace shall breed you joy in the holy Ghost, and these shall in such sort delight you, that in regard of them, your soul shall loathe all your former vain pleasures wherein you delighted before.  
Of this we may see further, that as Faith procreates hope, 
Impatience in trouble proceeds from the want of Hope.  so hope procreates Patience: so that the want of Patience in trouble bewrays the want of Hope, What made Saul who in his first beginning drove Witches out of the land, in his latter end to make his refuge to them? surely because all hope had failed him that the Lord would answer him any more. When Samaria was besieged and straited with Famine, as long as jehoram had any hope he waited with patience upon the word of Elisha, that there should be great plenty shortly in Samaria, but when by the woman's complaint he understood that the Famine was increased to that height, that his subjects were forced to eat their children, his hope failed him, and he concludes to attend no longer upon the Lord, but vows in his impatience to cut off the head of Elisha. Thus the cause of all impatience in trouble, that drives men to seek deliverance by wicked and unlawful means, is only the want of hope.  
Again, 
Licentiousness in prosperity proceeds from the want of hope.  if ye look to those who in prosperity lays down the reins of their affections with all licentiousness to go after their desired pleasures, ye shall find the only cause thereof is the want of hope, he that hath (saith Saint john) this hope in himself that he shall see God purges himself, even ●s God is pure. And this our Saviour teacheth us more clearly, in the Parable of that servant who because he thought within himself that his Master would not come, began to beat his fellows instead of feeding them. So that the ground of all the Atheism of our time, is pointed out to be the want of hope: there is no sin committed but through impatience, all proceeds of this, that man's unregenerate and proud nature cannot contain the self within the limits prescribed unto it by the Lord: he that is governed with patience is easily kept both in peace and war from extremity of affection. If any man profane like Esau sell his birthright for a mess of pottage, that is, forego eternal life for the perishing pleasures of this life, it is because he hath no hope; and therefore no marvel if with patience he abide not for a better, but rather in impatience break after his affections, to embrace those things which are present.  
Among all the graces of the Spirit, 
Without patience no grace can be preserved.  this praise may be given to Patience, that it is the keeper of the rest: if our patience be not first broken, we cannot be induced▪ to the committing of any sin. Sinful concupiscence proceeds from the impatience of continency; covetousness from this that we are impatient of our sober estate. Therefore did Tertullian call patience such a governor of the affairs behaviour may convince the unbridled affections of many professed Christians. 
Ethnic philosophers excluded from the praise of true Patience.  In which sense Basile commended Socrates: yet cannot their patience deserve the praise of true virtue; for neither did their suffering proceed from the Spirit sanctifying their hearts by Faith, without which it is impossible to please God, nor was the end thereof directed to his glory; albeit as saith the Apostle, after a sort they knew him, yet did they not glorify him, and though they seemed omni virtutum genere praeclari, to excel in every kind of virtue; yet herein are they convinced to be unjust, quod dona Dei non retulerunt ad suum authorem, that they returned not the gifts of God to the author thereof, but rather abused them to their own vainglory; and so failing both in the beginning, as also in that end whereunto they should have been directed, they cannot have the praise of acceptable virtues to God, but are rather to be accounted shadows of virtues, than virtue indeed. Quid enim illis cum virtutibus, qui Dei virtutem Christum ignorant? what have they to do with virtue, who are ignorant of Christ the true virtue of God? Certe verus philosophus est amator Dei: but the most excellent thing that ever they did, flowed rather from a love of themselves, and their own glory, than from any love of God.  
The second sort of persons excluded from the praise of true patience, 
Worldlings sustyning great distress for gain, are also excluded from the praise of true Patience.  are worldlings: who howsoever they endure very much, and sustain great distress in their bodies, and restless cares in their minds, yet have not this end proposed to them, that by the good which presently they seek they may attain unto better. Our Saviour hath recommended to us that patience whereby we possess our souls; he counts not of those sufferings, which men endure that they may possess things which are without them: for what is that possession worth whereby men possess those things which are without them, they themselves being possessed within of worse than themselves? They are called Lords, and are the servants of servants; have Villages, Cities and multitudes of men under their commandment, and they themselves are captived slaves under the servitude of Satan: but that Patience is praise worthy, whereby we possess our souls in patience, even then when we sustain greatest loss of things that are without us: yet certainly all those cares of worldlings, which causes them to endure the necessities of hunger and thirst, the heat of the day, and cold of the night, seems to be but licitae quodammodo insaniae, that is, lawful and tolerable furies, if they be compared with others.  
This definition doth also exclude from the praise of this excellent virtue those miserable Atheists who sustain great stress and painful labours, 
Atheists who pine themselves to commit evil excluded from the praise of true Patience.  that they may commit evil. These are they of whom Solomon saith, they cannot rest unless they have done wickedly. And of this sort were those jews who vowed they would neither eat nor drink, till they had the Apostles life; and those pharasaical spi●its, of whom our Saviour saith, they compass both sea and land to make one of their own religion, and when they have done, makes him ten times more than himself the child of Satan; this is wicked Patience. Vera enim patientia est amica bonae conscientiae, non inimica innocentiae: as in like manner, that loss of goods, want of rest, and enduring of shame, which men suffer to obtain the sinful pleasure of their lusts. For Patience is not famula concupiscentiae, the handmaid of inordinate concupiscence, but comes sapientiae, the companion of godly wisdom. And last of all here is secluded that Patience, by which men in the hardness of heart, endure most stubbornly the punishment inflicted upon them for their sins, which is miseranda▪ potius durities, quam miranda aut laudanda patientia, rather miserable hardness to be pitied, than patience worthy to be praised: for than is patience good when the cause for which we suffer is good: it is not poena sed causa quae facit Martyrem, every strong suffering of torment makes not a man a Martyr, but the good cause for which he suffers: therefore are we In a Godly man his desires are better than his deeds, he cannot do the good that he desires, as the Apostle plainly confesseth of himself: but the wicked have their desires worse than their deed●; for when they have done most wickedly, yet have they still a desire to do more, till their tormenting conscience waken them: and so whereas the one sinneth of weakness, 
The Christian is freed from wickedness not from weakness.  the other sinneth of wickedness. Certainly they who are truly Godly are so far from wickedness, that if they were such men as they desire to be, and could possibly perform that good which they press to do, there would not be such a thing as a spark of the life of sin left remaining in them. Always we live under this hope, that the Lord who hath already by his grace delivered us from wickedness, will also in his own good time deliver us from our weakness: he shall make our deeds answerable to our desires, and we shall become such as may say, Now thanks be to God, for I do the good which I would.  
These infirmities after our regeneration are left in us, 
Why infirmities are left in us after our regeneration.  partly as Antidotes against our natural presumption, as we may see in the holy Apostle, who lest he should have been exalted out of measure, was buffeted with the Angel of Satan: and partly for our provocation to prayer, that having experience of our own weakness, we might run to the Lord who is the strength of our soul, and seek his help by prayer, whereunto otherwise we are very slow by nature, notwithstanding it be the best and most acceptable service that we can give unto God upon earth. We have marked this in experience, that as they who find not themselves bodily diseased seek not the Physician, so he that feels not the spiritual infirmities of his soul, cannot pray unto God to remedy them: the Lord hath used the infirmities of many as holy means to make them truly religious, who were profane before, and for these causes are infirmities left in us.  
Infirmities. 
Our infirmities are manifold.  So the Apostle speaks in the plural number, because not one, but manifold are the infirmities whereunto we are subject: whereof there arises to us a twofold warning. First, that we take heed unto ourselves, and see where we are weakest, to the end that there we may strengthen ourselves. The Philistims were very careful to know wherein Sampsons' strength lay, to the end that spoiling him of his strength they might spoil him of his life: but Satan by long experience knows our infirmities, and sets upon us there where he knows that we are weakest. As therefore they who are besieged look not so much unto the stronger part of the wall, 
We should strengthen ourselves most where we are weakest.  as unto the weaker, that they may strengthen it: so wisdom craves that we should look most narrowly to our greatest infirmities. He that hath children albeit he love them all, yet hath he most respect to the most infirm among the; and he that hath many tenements of land, hastes soon to repair that which is most ruinous; and among all the members of the body, we care most for those that are weak or wounded. Seeing Nature hath taught us to take heed to those things which are ours, shall we not much more take heed unto ourselves? It is even a point of holy wisdom to consider where we are weakest, and what those sins are unto which we are most subject, and by which Satan hath gotten greatest vantage against us, that so we may take the more pains to make ourselves strong against it.  
And after that by prayer and spiritual exercises, 
Yet so that we remember that the enemy repulsed at one place will assault another.  thou hast made thyself strong there where thou wast wont to be weak, yet take heed unto thyself, it is not one but many infirmities whereunto we are subject, and the crafty enemy can very well change his temptations upon thee, if he be repulsed at any one part, whereat he was wont to enter, he will go about and seek vantage at an other: and therefore seeing our enemy is restless, and the matter he works upon is our manifold infirmities, let us walk circumspectly, and pray continually, standing with the whole grace, the grace of Prayer is, we should not so vainly profess in our words, that we can pray, as earnestly beseech him with the Disciples that he would teach us to pray. As that Eunuch professed that he could not understand without a guide, 
Acts. 8. 31.  so may we that we cannot pray without a guide, it is easy to speak of God, but not so easy to speak unto God; he that will speak to God (saith Ambrose) must speak to him in his own language, that is, in the language of his Spirit.  
Prayer is not a communing of the tongue with God, 
Prayer is a communing of the soul with God  but of the soul with God, and of such a soul only as is taught by the holy Spirit how to pray: it is true the Lord understands the thoughts of every man's heart, but the language acceptable to God, are those motions of the heart which are raised by his own Spirit, and he that wants this Spirit, can not speak unto God in God's language. Let this serve to reform the corrupt judgement of many, who thinking themselves able enough to pray, pass over their days without the grace of Prayer, a fearful punishment of carnal presumption.  
This natural inability to pray consists in these: 
Our natural inability to pray is, either in our corrupt understanding, by which we seek things unlawful,  sometime the fault is in our understanding, fallimur putantes prodesse quae poscimus, cum non prosint, we are deceived, thinking those things to be profitable for us which are not: so the jews not content to be fed with Manna according to the Lords dispensation, will have flesh, which the Lord gives them, but in his anger: and their posterity not content with the Lords government, will have a King like other nations, which the Lord gave them, but in his wrath. Of this sort are they, who send out in stead of lawful prayers, unlawful imprecations against their brethren, crying for the plagues of God upon their neighbours, for every small offence, in stead of the blessings of God: these are like the Disciples that prayed for fire from heaven to burn up Samaria, not being led by a right spirit; or rather like unto Corah, 
Numb. 16.  Dathan, and Abiram, who sent up to the Lord strange fire, which at length brought down a strange judgement upon themselves.  
Sometime again we seek that which lawfully may be sought: 
Or in our corrupt affection, by which we seek things lawful for the wrong end.  the fault is not in the understanding, but in the affection? as when men seek lawful things for the wrong end, or in the wrong place. Of the first (saith Saint james) ye seek and receive not, because ye ask amiss, that ye may consume it upon your lusts. 
james. 4. 3.  Of the second (saith our Saviour) seek first the kingdom of Go, 
Mat. 6. 33.  and other things shall be cast unto you: the Lord is greatly dishonoured when we seek any thing before himself: for remedy let us remember these rules. First, that the thing we seek be good. Secondly, that we seek the greatest good in the first room. And thirdly, that the secondary gifts we seek them for the right end, namely, that they may be servants to us in our serving of God only, and that we abuse them not as occasions of sinning against our God.  
And further we may learn here how little cause either the Pelagian had of old, 
What good can we do by Nature, seeing we cannot do so much as pray for ourselves.  or the semipelagian Papists have now, to magnify so far the arm of flesh, as to affirm that man unregenerate hath power of his own free-will, to make choice in things spiritual, of that which is good: for seeing we cannot know what is good for us, till the Spirit teach us, what power have we of ourselves to make choice of it? It is true that men by the quickness of their natural wit, have found out many arts and trades, profitable for this natural life; so jubal was the first Father of them who play on haps and Organs, 
Gen. 4. 22.  and Tubal-cain the first inventor of cunning working in brass and iron: but as for spiritual things which concern the life to come, man is not able by any power of Nature to help himself therein: for what can he do, seeing he doth not understand those things that are of God?  
But the spirit itself makes request. 
How the Spirit requests for us.  The Apostle to the Galathians hath a commentary for these words, when he saith that God hath sent down his Spirit into our hearts, by and again, 
Chris●an Mat hom. 10.  tardius dando quod petimus, instantiam nobis orationis indicit, the Lord when he is slow to give that which we ask, doth it only that he may commend his gifts unto us, and make us more instant and earnest in prayer.  
For the better understanding of this, 
If the Lord refuse that which we will, it is because it is not for our weal.  let us distinguish our petitions: sometime we seek those things which are not so expedient for ourselves to be granted as refused unto us; and in these non audit nos ad voluntatem, ut exaudiat ad salutem, the Lord regardeth not thy will, but thy weal. The Apostle buffeted by an Angel of Satan, besought the Lord to remove that tentation from him, but obtained not his will, the Lord saw it was not for his weal: and not only do we read that men beloved of God have been refused in mercy, but others have had their petitions granted in anger: which we may see not only in the Israelites, who obtained flesh when they sought, but in his anger; but also in those damned Spirits, who sought licence of the Lord jesus to enter into Swine, and obtained it, but to the greater augmentation of their wrath.  
If therefore thy petition unto God be for a thing absolutely necessary to thy salvation, 
And the refusal of anything to his own, is not without the grant of a better.  be assured that however the Lord delay it, he shall not simply refuse it: and if otherwise thou crave a thing not absolutely necessary for thee, if the Lord refuse to satisfy thy will therein, it is that he may do according to thy weal. When the Disciple asked jesus of the resurrection, 
Acts. 1. 6.  Lord wilt thou at this time restore the kingdom to Israel? he satisfied them not in that which they craved; It is not for you (saith he) to know the times or seasons which the Father hath put into his own hand: but another thing meeter for them, and less craved of them, he promised unto them: But ye shall receive power of the holy Ghost, when he shall come upon you, and ye shall be witness unto me. A comfortable answer indeed, an exchange most profitable for us, and we rest content with it, So be it, even so be it, O Lord, give us thine holy Spirit, and deny us any other thing thou wilt.  
And of this again we learn, 
Prayer which obtains all other gifts is also a gift of God, therefore the praise of all is due to the Lord  that we live only by mercy, for not only those things which we obtain by prayer, are begged by us, and given by God, For what hast thou O man that thou hast not received? but we see here that prayer itself, whereby we get all things, is also a gift of God: if we wanted not of our own, we would not seek of another by prayer, 
1 Cor. 4. 7.  and if we could also pray of ourselves, we needed not another to teach us, Etiam ipsa Oratio inter gratiae munera reperitur, it is the Lord who commands and worketh in us both the will and the deed: unto him therefore belongs the praise of all,  
We have here also to consider a great comfort for the Godly, 
Comfort for the godly, when no man will speak for them they want not Intercessors.  who are oft times redacted to that estate, that there is none among men to speak for them: jeremy cannot find one Ebed-melech, neither have the Prophets of the Lord one Obadiah to hide them: Daniel hath none to speak for him, all stands up that had credit, to procure that he may be cast into the den: those that should be friends, oftentimes become foes to the servants of God, but even at this time their comfort is, that not only they have jesus the Just an Advocate for them at the right hand of his Father, but have also the Spirit the Comforter within them, an Intercessor for them.  
Miserable therefore must they be who bend their tongues to speak against those, 
Miserable are those who bend their tongues against them, for whom the holy Spirit maketh request.  for whom the holy Ghost maketh request unto God: that rebuke which the Prophet gave to jehosaphat, when he went out to help wicked king Achab, wilt thou help them that hate the Lord? we may turn to those in our time, that are enemies to the Children of God, Will ye hurt them, 
2. Chron. 18.  whom the Lord helpeth? The Children of God in all their infirmities have the holy Spirit for their helper, what ever man speaks against them, he maketh request unto God for them. It cannot then otherwise be, but in the end comfort must be to them, and confusion unto their enemies. That oracle which Zeresh gave to Hamans' husband, shall assuredly prove true upon all the enemies of in all our ways principally to look unto it. It is in the most part of men an argument of their Atheism, that they look curiously to the decking of the body, which falleth under the eye of man, 
Let not man therefore sin under hope of secrecy.  but regard not the hid man of the heart, which falleth under the eye of God. And again, we learn here, that it cannot be without great contempt to God, to sin against him under hope of secrecy; it is with thy sin, to join a mocking of God: for in effect thou sayest with the Atheist, The Lord seeth not. A most high sin against his Majesty, whereby thou dost all thou canst to pull out the eyes of the Lord, that he should not see, or at least thinks so of him in the false conclusion of thy darkened mind. No marvel therefore, that against such as thou art, the Prophet threaten that fearful curse: 
Esay 29. 15.  Woe be to them that seek in deep to hide their counsel from the Lord, their works are in darkness, and they say, who seeth us? or who knoweth us? your turning of devices shall it not be esteemed as the potter's clay? for shall the work say to him that made it, he made me not? or the thing form, say of him that fashioned it, he had none understanding? 
Psal. 94. 89 10. 11  Understand ye unwise among the people, and ye fools when will ye be wise? He that planted the ear, shall he not hear? or he that form the eye, shall he not see? he that teacheth man knowledge, shall he not know? Certainly, the Lord knoweth the thoughts of the heart of man, that they be but vanity.  
Let us therefore sanctify the Lord God of hosts in our heart, 
But let the eye of the Lord be an awband, evenin secret to keep us from sin.  let us never seek to hide our ways from heaven, for that is impossible: let us learn of Henoch to make our lives a walking with God; and with David, let us always set the Lord before our eyes: so in the midst of our own house, we shall walk in the innocency of our heart: where there is no eye of man to make us ashamed, the reverence of God shall keep us from sin. The fear of earnall men, is the countenance of men: what restrained Abner, and made him unwilling to slay Asahel? If I do it (said he) how shall I hold up my face to thy brother joab: 
2 Sam. 2. 22.  but the awe of spiritual men is the countenance of God: 
Gen. 42. 18.  this restrained joseph that in secret he durst not commit adultery, and it was his reason to persuade his brethren, I fear God, and therefore dare do you no evil. Certainly this is only true godliness, when we live so as under the eye of God, and the reverence of his invisible majesty, restrains us from doing those sins, which otherwise we might do unknown, or at least uncontrolled of men.  
And so much the more let us endeavour to attain to this holy disposition, 
The sons of Adam seek to hide themselves from the Lord,  because how so ever our corrupt Nature cannot hide her crooked ways from the Lord, yet she desires and presses to do it, and if her deeds and thoughts be brought unto the light, it is sore against her will: but the children of God renewed by grace, willingly presents their hearts to God, that he should look upon them. And this the Apostle points out here, when he saith, that not only God knows the heart, but that he searches the heart. Searching, is the inquisition of a thing which is hid and covered, and imports the contrary corruption of our Nature, which seeks to hide and obscure itself from the Lord. As Adam presently after his fall sought to cover his nakedness with figtree leaves, so hath he transmitted this heritable evil to all his posterity, that when they have done wickedly, 
But in vain.  they do what they can to cover it: but in vain, for the Lord is such a searcher, from whose eyes no man can hide that for which he makes inquisition. Laban searched the Tent of jacob for his idols, and could not find them though they were there: but what the Lord searches he shall find out. If Saul hide himself the Lord can tell the people that he lurks among the stuff. As a light where it comes makes things to be seen which were hid in darkness, so the Lord when he searches, saith he will search with lights; to tell thee that were thy deeds never so secret, he will make them manifest. Let us not therefore like the profane Atheists seek to hide our secrets from the searcher, but let us live as in the sight of God.  
Neither is it without great cause that the Lord passing by other things, 
The heart only makes the difference between the true christian & counterfeit.  looketh only to the heart, the heart being the essential difference that distinguisheth a true Christian from a counterfeit: for outward exercises of godliness the hypocrite in appearance may match the holy one. Ye shall see Cain sacrificing no less than Abel: ye shall see Esas seeking the blessing with greater crying, and more tears, than jacob: and Saul shall confess his sin no less than David: and Ahab shall humble himself in dust and ashes, more penitent like than Ezechiah: the Pharisee shall be more abundant in fasting and giving of alms, than the Publican. As he that doth paint a fire, may paint the colour and the form of the bowing flame thereof, but can no way paint the heat thereof: so an Hypocrite can look like a Christian, speak like a Christian, and in outward actions counterfeit the Christian, but can never attain to the Christians heart: therefore is it that the Lord most of all delights in the heart, and we also most of all should take heed unto it, to keep it holy.  
Beside this, 
It is in great wisdom that God hath locked up the heart of one man from another.  that the Lord hath locked up the heart of one man from another, and hath reserved the knowledge of the heart to himself only, the Lord hath done it in great wisdom: for seeing that man divided himself by sin from God, their hearts by nature are so discordant among themselves, that if their hearts were as manifest to others, as their faces, there could not be a fellowship nor society entertained among men. Look how many men are in the world, there are as many sundry judgements and wills, every man having a kingdom in his breast, and so carried away with a desire of his own superexcellency, that he seeketh the advancement of his own will with the overthrow of all others, whose will is not agreeable to his, if he might attain unto it. Again, the heart of man is such a bottomless fountain of wickedness, that if it were manifested, the world should be infected with viler abominations, than any that yet are known in it: for if the tongue which is but a little member of the body, when it foams out but a small part of that filth which abounds in the heart, be so forcible as to corrupt the honest minds and manners of the hearers, what should be done if the heart itself were laid open, which is by nature but a stinking puddle, and filthy storehouse of all iniquity?  
And further for the comfort of the whole Church of God, 
The sovereignty of God over man appears in this, that he is upon the secrets of their hearts.  and every member thereof, let us mark the sovereignty of our God over all his creatures in these two, that not only he is upon their secrets whether they will or not, for he sits in their hearts, but also hath sovereign commandment over them, so that he can when he will, & will when his glory requires, either take their hearts utterly from them, or turn their own hearts against themselves, as domestic enemies to torment them. And as for the first, it is manifest out of this place, that the Lord sitteth upon the secret counsel of the wicked; for he searcheth the heart. It was a great discouragement to Benhadad King of Aram, that the secret conclusion, which he laid with his captains in his cabinet counsel, concerning the ordering of his battles against Israel, were discovered as they were concluded, by Elisha the Prophet, unto the King of Israel, and who revealed them to Elisha● but the Lord our God, who sits as moderator in the counsel of the wicked, whether they will or not to overrule their determinations, & direct them to his own end, which is his glory, and good of his Church. Let our enemies then take counsel, and conspire together as they will, he that doth sit in the heavens shall have them in derision. The counsel of the Lord shall stand, and what he hath decreed shall only come to pass: let us therefore rest in him.  
It were good for men to consider this, 
Man hath but his heart to hold him up, & God can take it from him, when he will.  that albeit man be sustained and upholden by his own heart, so that no other thing can help him if it fail him, yet it is in the Lord's power to do with it what he will: how oft have we seen that the Lord being angry at man, passing by all the members of his body, and leaving them whole and sound, hath stricken the heart with such terrors, that most valiant men having eyes could not see, having a tongue could not speak, having hands could not strike to defend themselves, and having feet could not do so much as run away, their heart being taken from them by God, they are left in a straight and comfortless estate. But far more miserable are they, when the Lord turns their own hearts against themselves, and makes them a terror to themselves. A fearful example whereof we have in Belshazzar, 
Dan. 4. 6.  who seeing nothing without him, but the figure of a hand which stirred him not, was so stricken and pursued with his own heart within him, that his flesh trembled, his countenance waxed pale, his knees smote one against another. If man considered this, he would be loath to provoke the Lord unto anger, seeing he can neither sustain the wrath of God nor eschew it.  
Moreover we are taught here, 
We have need of great reverence in prayer, seeing we speak to him who searcheth the heart.  seeing our Prayer is a conference with him who searcheth the heart, that we should alway pray with our heart, for otherwise if we draw near him with our lips our heart being far from him, he will curse us as deceivers, that having a male in our flock, do sacrifice a lame thing unto the Lord: that is, in stead of the service of our hearts, do offer unto him the service of our lips. The Lord hath no delight in the sacrifice of fools, who are rash with their mouth to utter a thing before him, not considering that he is in heaven, and they are upon earth, the mouth may reach to men who are beside us, the heart only may reach to God who is above. It was a very godly protestation that David made, 
Psal. 139. 23  Try me O Lord, and prove my thoughts in the night, and see if at any time I have spoken that to thee with my mouth, which I have not thought with my heart: and albeit we have not as yet attained unto it, yet is it that holy sincerity whereat we should aim in all our prayers, so to speak unto God that our conscience may bear us record that we lie not, and that we have spoken nothing with our mouth, which we have not thought with our heart.  
We are therefore for the right ordering of our prayers, 
Three things to be observed in Prayer.  to take heed to these three things. First, preparation before prayer. Secondly, attention in prayer. Thirdly, reverent thanksgiving after prayer. 
That preparation go before it.  As for the first, as Moses and josua put off their shoes before they came near the Lord, so are we to remove out of our hearts unclean cogitations, and affections, whereby we have trodden in the filth of sin, before we pray; for those are never lawful, but most unlawful in the time of prayer. As for worldly cogitations they are sometimes lawful, but never in the time of prayer. As Abraham used his Asses to serve him for the journey, but when he came to mount Moriah, the place of the worship, he left them at the foot of the hill: so the thoughts of the world are sometime tolerable, if we use them as servants, to carry us through in our journey, from the earth to heaven, but we must not take them with us into the holy place wherein the Lord is to be worshipped.  
To help us to the preparation before prayer, 
Motives to preparation.  let us consider; first that he to whom we speak is the Father of light, and we are by nature but the children of darkness: call therefore upon him in the sincerity and uprightness of thine heart; for he loves truth in the inward affections. Secondly, he is the Father of glory, come therefore before him with fear and reverence, for thou art but dust and ashes. Thirdly, he is the Father of mercy, repent thee therefore of thy sins, and then draw near with a true heart, in assurance of Faith.  
The second thing requisite, is attention in Prayer: the Lord to whom we speak is the searcher of the heart, 
That there be attention in prayer.  and therefore we should beware that we speak nothing to him with our mouth, which our heart hath not conceived. For it is a great mockery to the Lord to desire him to consider those petitions which we have not considered ourselves; we scarcely hear what we say ourselves, and how then shall we crave the Lord may hear us? We find by experience that it is not an easy thing to gather together in one, and keep united the powers of our soul in prayer unto God. Satan knows that the gathering of our forces is the weakening of his kingdom, and that then we are strongest, when we are most fervent in prayer, and therefore doth he labour all that he can to slack the earnestness of our affection, and so to make us more remiss in prayer, by stealing into our hearts if not a profane, at least an impertinent cogitation, so that unless we fight without ceasing against the incursion of our enemy, like Abraham driving away the ravening birds from his Sacrifice, unless we expel them speedily, as oft as they come upon us, it is not possible that we can entertain conference with God by prayer.  
And thirdly, 
That after prayer therebe thanksgiving to God.  after thy prayer thou shouldst come away with reverent thanksgiving. It is the fault of many careless worshippers, they go unto God as men go to a Well to refresh them when they are thirsty; they go to it, and their face toward it, but being refreshed they return with their back upon it: even so do they sit down to their prayers without preparation, power them out without attention and devotion, and when they have done, goes away without reverent thanksgiving: whereas indeed every access to God by prayer, should kindle in our hearts a new affection toward him, if we consider that when we pray, and gets any access, so oft we are confirmed in this, that he who hath the keys of the house of David, and opens and no man shuts, hath opened to us an entrance to the throne of grace, which shall never be closed again upon us: whereof their should arise in our hearts a daily increase of joy, which should make us to abound in thanksgiving.  
Makes request for the Saints. 
The curse of Moab is upon profane men, they pray and prevails not.  We have further to learn that none are partakers of the grace of Prayer, but men sanctified in Christ jesus: the Spirit requests for Saints, not for profane and impenitent men, howsoever sometime they babble for themselves, yet are their prayers turned into sin. The curse of Moab is upon them, they pray and prevails not. As without sanctification we cannot see God, so without sanctification we cannot pray to God: every one that calls on the name of the Lord, should depart from iniquity. Do we not feel it by experience, that the further we go from our sins, the nearer access we get unto the Lord: and on the contrary, doth not the Lord protest against his people the jews? 
Esay. 1. 15.  albeit ye make many prayers yet I will not hear yo●, 
jerem. 7. 9  for your hands are full of blood. Will you steal, murder, and commit adultery, and come and stand before me in this house, where my name is called upon, before your eyes? behold even I see it, and will for this cause cast you out of my sight.  
But here seeing it is for Saints only that the Spirit requests, 
Seeing the spirit requests for Saints only, how shall we know that he requests for us who are sinners?  what shall then become of me may the weak Christian say, who am the chief of all sinners? To this I answer, that in us who are militant here upon earth both of these are true; we are sinners, and we are Saints, but in sundry respects. If we say we have no sin we lie, and the ●ruth of God is not in us. 
1 joh. 1. 8.  And if our adversary say that there is nothing in us but sin, he is also a liar. That therefore we may know how these are to be reconciled, let us consider that the Evangelist Saint john saith, 
1 joh. 5. 18.  he that is borne of God sinneth not: and in the same Epistle speaking also of men that are regenerate and borne of God, he saith, if we say we have no sin we deceive ourselves. The Apostle Saint Paul speaking of himself in one and the self same place, affirms that he did the evil which he would not, 
Rom. 7. 15. 17  and yet incontinent he protests that it was not he but sin dwelling in him.  
The resolution of this doubt will arise by considering that in the Christian man are two men, 
In the christian man are two men, the new and the old.  the new man, and the old; the one the workmanship of God, the other the workmanship of Satan; the one but young, little & weak in respect of the other, like little David compared to the Giant Goliath. Yet the new man who is weakest hath this vantage, that he is daily growing, whereas the other is daily decaying; the life of the new man waxeth stronger and stronger, the life of the old man weaker and weaker, the one tending to perfection, the other wearing to a final destruction.  
Now the Lord in judging of the Christian looks not to the remanents of sin in him, 
God judges of the Christian by the new man, and not by the old.  which are daily decaying, but to the new workmanship of his own grace in him, which is daily growing; according to it he esteems, judges, and speaks of the Christian: from it he gives us these names, as to call us Saints, righteous, etc. not counting with us what we have been, neither yet weighing us by the corruption of sinful nature which remains in us, but according to the new grace which in our regeneration he hath created in us, 
Num. 23. 21  He sees no iniquity in Israel, and it is his praise to pass by the transgressions of his heritage. But the Christian by the contrary in judging of himself, he looks most commonly to that whereunto the Lord looks least, his sins are ever before him, the old man is continually in his sight, as a strong, and mighty Giant, whose force he fears, whose tyranny makes him to tremble, and by whom he finds himself detained under miserable thraldom far against his will, and therefore all his care is how to subdue this tyranny, how to quench his life, and shake off his dominion in this warfare: he sighs, complains, and cries unto God with the holy Apostle, 
Rom. 7. 24.  O miserable man who shall deliver me from this body of sin. But because so long as this old man hath a life, he never rests to send out sinful motions and actions, which do greatly grieve the child of God, therefore is it that he esteems himself a miserable creature, yea, and the chief of all sinners. Thus ye see how it is, that God accounts his children Saints, and they account themselves Sinners.  
Where again Saint john saith, 
How it is to be understood that he who is borne of God sinneth not.  that he who is borne of God sins not, and yet that he who saith he hath no sin is a liar, both of these is true. He that is borne of God, that is, the new man, sinneth not: for sure it is that all the sins which are committed by man, are either done without the knowledge of the new man, his understanding being as yet so weak that he doth not know every sin to be sin, or then if he knows them to be sins, they are done without his consent or approbation, yea they are done sore against his will, so that the new man in the sins which are done in the body is a patient not an agent.  
So that as an honest man captived by violence, 
The new man lives in the body like Lot in Sodom:  and against his will compelled to behold wicked and abominable deeds, which he would not so much as look to if he were free: so is the new man detained in the body as a captive, and compelled to look unto that which he loves not, that is, to the sinful motions, unruly lusts and affections of his corrupt nature, whereunto he consents not, but protests against them, and for their sake becomes weary of sojourning in the body, so that joseph was not more weary of his prison, nor jeremy of his dungeon, nor Daniel of the company of Lions, 
Psal. 120. 5.  nor David more weary of his dwelling in the tents of Kedar, than is the new man weary of his abiding in the body. He is like Lot in Sodom, whose righteous soul was vexed day by day, by hearing and seeing the unclean conversation of the Sodomites: he is like Israel in Egypt, kept in most vile slavery by the tyranny of Pharaoh, sighing and crying: he is like the godly jews holden in captivity in Babel, many things they saw there done to the dishonour of God, which they no way approved, and many things they would have done, that they had no liberty to do. So this new man perceives many sinful motions and actions brought in upon him by a superior power, which are a grief unto him, and vexation of his spirit.  
And this is the greatest comfort of the new man, 
Rejoicing when he doth good, grieved when he doth evil.  that whatsoever good he doth, he doth it with joy: and on the contrary, evil that is done in the body it is a grief to him to see it, yea he protests against it, O L●rd this is not I, but sin that dwells in me, 
Rom. 7. 15.  thou know'st I like it not, I allow it not, I wish from my heart there were not done in me any thing that might offend thee. Only happy, and thrice happy is the man, who with the holy Apostle is able to say so. Thus ye see in what sense the Godly are said by the Evangelist in one place not to sin, and in another not to be without sin. The Lord work this holy disposition in us, that the life of sin may daily be weakened in us.  
According to God. 
〈◊〉 ●hould not p●●sent petitions to God, which are not according to his wil  We have last of all to mark here, that those petitions which flow from the Spirit, are according to Gods will, and therefore as concerning temporal things, because we know not absolutely what is the will of God, whether health, or sickness, riches, or poverty be most expedient for us, we are to pray with a condition, if it be his will● but as for those things which are directly against his will, it is a great mockery, if it be done with knowledge, or otherwise a gross impiety to seek them from him. It is written of Vitellius that one of his friends ask from him a certain thing which he refused, and being impatient of the refusal, did say to him, What availeth thy friendship to me, if I cannot obtain that which I crave? returned back to his friend this answer, And what availeth to me thy friendship, if for thy sake I must do that which becomes me not? If such equity be in a mortal man that he will not grant an unlawful thing, even to his tender friend, how much more are we to think that it is in the Lord our God: Away therefore with these cursed and abominable sacrifices, as to present unto the Lord petitions which are not agreeable unto his holy will.  
And last to conclude this, 
A Christian hath access to the privy chamber of the great king ever when he pleaseth.  that we may be encouraged to prayer, let us consider what excellent privilege this is, that the Christian as oft as he pleaseth, hath liberty to speak unto the Lord his God. The Persians thought it a piece of their silly glory not to grant access easily unto their subjects, yea, not to those of most noble rank; therefore ye see how afraid Hester the Queen was to go in unto the King unsent for. But the Lord our God King of Kings, proclaims unto us free access, as oft as we are disposed to call upon him, ready at all times to extend the sceptre of his peace toward those who seek him in spirit and truth. Yea, though with David thou prevent the morning, and rise at midnight to call upon him, thou shalt find him, even then waiting upon thee, invenire potes, praevenire non potes, come when thou wilt thou mayst find him, but canst not prevent him. Let us therefore use our liberty well, and see we neglect not to begin in time our acquaintance with the Lord, by frequent speaking unto him, if so be we look hereafter for ever to remain with him.   

Verse 28. Also we know that all things work together for the best to them who love God, even to them who are called according to his purpose.  
NOw followeth the Apostles third and last principal argument of comfort, 
The third principal argument of comfort, is from the providence of God, working all things to the good of his own.  taken from the providence of God, which so overruleth all things that fall out in the world, that he causeth them to work together, and that for the best unto those who love him: and among the rest our afflictions are so far from being prejudicial to our salvation, that by the providence of God, which is the daily executer of his purpose, working all things according to the counsel of his will, they become means helping us forward to that end, namely, conformity with Christ, whereunto God hath appointed us. The comfort is summarily set down in these words, All things work together for the best to them who love God: the confirmation thereof is broken up in these words, even to them who are called according to his purpose; and the explication is subjoined in the two subsequent Ve●ses.  
Also. 
Manifold blessings of God are upon the Godly.  That is, beside all the comfort which I have given you before, I give you yet this further: not one but manifold are the comforts which the Lord hath discovered for his children in holy Scriptures. 
Psal. 34. 19  Many are the troubles of the righteous, but the Lord delivers him out of them all: that is, for every trouble the Lord hath a several deliverance. 
1 Cor. 10. 13  Every tentation (sayeth the Apostle) hath the own issue: every horn that riseth against us to push us, 
Zach. 1. 2●.  hath an hammer attending upon it to repress it (saith the Prophet.) Esau mourned on Isaac, albeit he was profane, yet he cried pitifully, Hast thou but one blessing my Father? but we, with the holy Apostle may bless our heavenly Father, who doth so comfort us in all our tribulations, that as the sufferings of Christ abound in us, so our consolations abound through Christ. The storehouse of his consolations can never be emptied.  
The Lord our God hath not dealt niggardly nor sparingly with us, 
If the first fruits of our comfort be so sweet, what shall the full mass be?  but a good measure of consolation, pressed down and running over, hath he given us in our bosom, his holy name be praised therefore. And yet how little is all this, which now we receive, in comparison of those inestimable joys prepared for us, the like whereof the eye never saw, the ear never heard, the heart did never understand? Surely the greatest measure of comfort we have in this life, is but the earnest penny of that principal, which shall be given us hereafter: if the first fruits of heavenly Canaan be so delectable, how shall the full mass thereof abundantly content us, when we shall behold the face of our God in righteousness, and shall be filled with his image, and with that fullness of joy which is in his presence, and those pleasures which are at his right hand for evermore?  
We know. 
None but a Christian can know the mysteries of the Gospel.  If ye ponder the Apostles words, ye shall find that by an Emphasis he restaines this knowledge to the Children of God, excluding worldlings and naturalists from it: The spiritual man discerneth all things, but he himself is judged of no man. 
1 Cor. 9 11.  A natural man cannot understand the things that are of God. 
1 Cor. 2. 14.  The Gospel is wisdom indeed, but wisdom in a mystery, 
1 Cor. 2. 5. 6.  and wisdom among them that are perfect. Every article of our Faith, and point of Christian doctrine, every privilege of a Christian is a mystery: no marvel therefore that the Gospel be foolishness to the natural man who perisheth; the excellent things of christianity can be known of none, 
Pearls which none know but they who have them.  but those who possess them: the value, or rather vanity of earthly jewels hath been better known of some who never had them, than of others who have enjoyed them: but the jewels of God Children such as Peace, Righteousness, and joy in the holy Ghost, can be known of none, but of him who ●oth possess them: the new Name none can know but he who hath it, neither can any man know the sweetness of hid Manna unless he taste it.  
If you go, 
Worldlings speak of them like birds counterfeiting the voice of man.  and speak to a Worldling of inward peace, and spiritual joy, or of the privileges of a Christian, ye shall seem to him a Barbarian, or one that speaks a strange language, which he doth not understand: or if he himself speak of them, as he hath learned by hearing, or reading, yet shall he speak like a Bird, uttering voices, which she understandeth not. As the brute beast knows not the excellency of man's life, and therefore doth delight itself with Hay and Provender, seeking no better, because it knoweth no better: so the natural man knoweth not the excellency of a Christian, and therefore doth disdain him, and esteem him a fool, a mad man, and the off-scouring of the world; he takes the dung of the earth in his arms for his inheritance: if he can obtain the portion of Esau, that the fatness of the earth may be his dwelling place; if his wheat, and his oil abound to him, he careth for no more; he knoweth not what it is to have his soul made glad with the light of the countenance of God. This is your miserable condition, O ye wretched Worldlings, ye are cursed with the curse of the Serpent, 
Worldlings cursed with the curse of the Serpent.  ye creep as it were, upon your bellies, and ye lick the dust of the earth all the days of your life, ye have not an eye to look up unto heaven, nor an heart to seek those things which are above. Most fearful is our estate, we warn you of it, but it is the Lord who must deliver you from it.  
This resolute knowledge is the mother of spiritual courage, constancy, and patience: for why shall he fear in the evil day, 
Sure knowledge of Christian comfort is the mother of patience.  yea, though the earth should be removed, and the mountains fall into the midst of the sea, who sees the Lord sitting on his throne, and the glassy sea of the world before him, governing all the waltrings, changes, and events of things therein, to the good of them who love him? Oh that we had prof●●ed so much in the school of Christ all our days, that without doubting or making any exception we could believe this which here the Apostle lays for a most sure ground of comfort, that so we might change all our thoughts and cares into one, namely, how to grow in the love of God: that in a good conscience we might say to the Lord with Peter, 
joh. 21. 15.  Lord thou knowest I love thee: casting the burden of all the rest of our fears, griefs, and temptations upon the Lord who cares for us, and hath given us this promise for praemunire, all comes for the best.  
The Soldier with courage enters into the battle under hope to obtain the victory; 
Other men hazards under hope, but the Christian runs as sure to obtain.  the Mariner with boldness commits himself to the stormy seas under hope of vantage; and every man hazards in his calling, yet are they all uncertain ventures, and knows not the end: but the Christian runs not as uncertain, but as one sure to obtain the Crown; 
Rom. 16. 20  for he knows that the God of peace shall shortly t●ead Satan under his feet. What then? shall not he with courage enter into the battle, wherein he is made sure of the victory before he fight, knowing that all the warriors of Christ shall be more than conquerors through him? if we will only stand still we shall see the salvation of the Lord. Gideon with his three hundred fought against the great host of Midian without fear, 
2 Chron. 20. 17  because he was sure of victory. David made haste and ran to encounter with Goliath, because he was persuaded that God would deliver him into his hands. The Israelits were not afraid to enter into the River of jordane, because they saw the Ark of God before them dividing the waters. And shall only the Christian stand astonished in his temptations, notwithstanding that the word of God goes before him to resolve him that whatsoever falls out, shall come for the best to him? The Lord increase us and make us to abound more and more in the love of our GOD; for perfect love casts out fear: the Lord strengthen our faith, that through these misty clouds of affliction which now compass us, we may see that comfortable end which God in his word hath discovered unto us.  
And to this effect we must beware of the subtle slights of Satan, 
One of Satan's slights is to cause us to judge of the works of God by their beginnings.  who to the end that he may spoil us of this comfort in trouble, endeavours by all means either to quench the light of God utterly in our minds, or at least to darken and obscure it by precipitation of our unbelieving hearts: carrying us headlong to judge of the works of God by their beginnings, and to measure ourselves in trouble by our present estate and condition, not suffering us to tarry while we see the end: 
What inconveniences arise from this precipitation.  whereof it comes to pass that our hearts being tossed too and fro with restless per●urbations, like trees of the forest shaken with the wind, we hasten in our necessities to be our own provisors, in our dangers we will be our own deliverers, and every way we become the carvers of our own condition. We have so much the more need to beware of this precipitation, because the dearest servants of God have fallen through it into fearful sins against the Lord: As we may see in David, who being in extreme danger in the Wilderness of Maon, said in his fear that all men were liars. Is not this a great blasphemy, to say that the promises which the Lord made to him by Samuel were but lies? and in his other extremities he is not ashamed to confess that he thought that God had forgot to be merciful, 
Psal. 39 9  and had shut up his tender mercy in displeasure: but when he saw the end, than he was compelled to accuse himself, 
Psa. 116. 10  and give glory unto God. I should have been dumb, & not opened my mouth, because thou didst it: and again I said in my fear all men are liars, for notwithstanding all samuel's promises, I looked for nothing but death, but now considering the deliverance, 
Psa. 116. 13.  I must say precious in the sight of the Lord is the death of all his Saints. Seeing this precipitation made David to stumble and fall, 
He that will judge of Lazarus on the dunghill, shall think him more miserable than the rich Glutton.  may we not fear lest it carry us to the like inconvenience unless we learn to beware of it in time? let us not therefore judge of the works of God before they be ended. If we should look to Lazarus on the dounghill, full of biles and sores, having no comfort but from the dogs, and compare him with the rich Glutton clothed in purple, and fairing daintily every day, what can we judge but that Lazarus is the most miserable of the two? yet if we tarry till the Lord have ended his work, and Lazarus be conveyed to Abraham's bosom, and the rich Glutton be gone to his place, then shall the truth appear manifestly, All things work together for the best to them that love God. Let us therefore learn to measure the event of things, not by their present condition, 
But we shall best judge of the works of God, if we tarry till they be ended.  but by the prediction of God's word; let us cleave to his promise, and wait on the vision, which hath his own time appointed, it shall speak at the last and shall not lie, though it tarry, let us wait for it, it shall surely come and not stay: let us go into the Sanctuary of God and consider the end, 
Esay 48. 22.  there shall we learn that, There is no peace to the wicked, howsoever they flourish for a time & that it cannot be but well with them who love the Lord: 
Psal. 37. 37.  Mark the upright man, and behold the just, the end of that man is peace, but the transgressors shall be destroyed together, and the end of the wicked shall be cut off. Thus both in the troubles of the Godly, and prosperity of the wicked, we should suspend our judgement, till we see the end.  
All things work together. 
God's wonderful wisdom in causing things of so contrary qualities to agree to do one work.  Mark the singular privilege of the Christian, not only afflictions, but all other things whatsoever work for the best unto him, and not only so, but they work together. Many working instruments are there in the world, whose couse is not one, they communicate not counsels; yea, their intentions oftentimes are contrary, yet the Lord bringeth all their works unto this one end, the good of those who love him: where ever they be in regard of place; what ever in regard of persons; yea, howsoever disagreeing among themselves, yet are they so ruled by the provident power of the supreme governor, our heavenly Father, that all of them works together unto the good of them that love him. 
God hath rested from the work of creation, not of gubernation.  For albeit the Lord rested the seventh day from the works of creation, so that he made no new kind of creature after that day, yet did he not rest from the works of providence or gubernation: whereof our Saviour saith, 
joh. 5. 17.  my Father works hitherto and I work. When man hath finished a work he resigns it to another to be governed: as the Wright when he hath builded a ship gives it over to the Mariner to rule it; neither is man able to preserve the work of his hands, neither yet knows he what shall be the end thereof: It is not so with the Lord: as by the work of creation he brought them out, so by his provident administration he preserves them, and rules even the smallest creatures, directing them unto such ends as he hath ordained them for in the counsel of his will.  
How ever some Ethnics have been so blind, 
His providence extends to the smallest things.  as to think that God did neglect the smaller things upon earth, scilicet is superis labor est: and Epicures also whose false conceptions of the divine providence are rehearsed by Eliphaz. 
job. 22. 13. 14.  How should God know? how should he judge through the dark cloud? the clouds hide him that he cannot see, and he walks in the circle of heaven: yet it is certain he rules not a part only but all; 
Psal. 113.  he is not as they thought of him, a God only above the Moon: No, though he dwell on high yet he abases himself to behold the things that are on earth; he is not only a God in the mountains, 
1 King. 20.  as the Syrians deemed, but a God in the valleys also. There is nothing so great, nothing so small, but it falls under his providence, yea he numbers our hairs, and keeps them, not one of them can fall to the ground without his providence. Si sic custodiuntur superflua tua, 
Augustine.  in quanta securitate est anima tua? if he so keep thy superfluities, how much more will he keep thy soul?  
Let it therefore content us in the most confused estate of things we can see fall out in the world, 
In greatest confusion of things, let us keep our comfort, the end of them shall be our good.  that the Lord hath said, All things shall work for the best unto us. Let us not question with Marie, how can this be? nor doubt with Sarah, how can I conceive? nor with Moses, where shall flesh be gotten for all this multitude? but let us saith Augustine consider the author, and such doubts shall cease. As he hath manifested his power and wisdom in the tempering of this world, making Elements of so contrary qualities agree together in one most pleasant harmony, so doth it appear much more in governing all the contrary courses of men to the good of his own children. One notable example whereof we will set down for all. 
Gen. 37. etc.  jacob sends joseph to Dothan to visit his brethren, his brethren casts him into the pit, Reuben relieves him, the Midianites buys him, and sells him to Potiphar, his Mistress accuses him, his Master condemns him, the Butler after long forgetfulness recommends him, Pharaoh exaltes him. O what instruments are here, & how many hands about this one poor man of God? never a one of them looking to that end which God had proposed unto him; yet the Lord contrary to their intention makes them all work together for Joseph's advancement in Egypt.  
But now to the particulars. 
The end of all the ways of God, is our good.  There is nothing in the world which works not for our weal: all the works of God, all the stratagems of Satan, all the imaginations of men, are for the good of God's children; yea, out of the most poisonable things, such as sin and death, doth the Lord draw wholesome and medicinable preservatives unto them who love him. All the ways of the Lord (saith David) are merry and truth: 
Psal. 25. 10.  mark what he saith, and make not thou an exception where God hath made none, All, none excepted: therefore be thou strengthened in the Faith, and give glory unto God, resolving with patient job, albeit the Lord would slay me, 
job. 13. 15.  yet will I trust in him.  
Sometime the Lord seems to walk in the way of anger against his children, 
Yea even when he seems to be most angry with his children he is working their good.  which hath moved many of them to pour out the like of these pitiful complaints, the arrows of the almighty are upon me, (said job) the venom whereof doth drink up my spirit, and the terrors of God fight against me, thou settest me up as a mark against thee, and makes me a burden to myself. 
job. 6. 4.  Thy indignation lies upon me (said David) yea from my youth I have suffered thy terrors doubting of my life. 
Isa. 38. 17. 13. 14  For felicity I have had bitter grief (said Ezekiah) for the Lord like a Lion broke all my bones, so that I did chatter like a Swallow, and mourn like a Dove. I am troubled on every side (said the Apostle) having fightings without and terrors within. 
2 Cor. 7. 5.  Yet in all this dealing the Lord hath a secret way of mercy, in the which he walks for the comfort of his children: it is but to draw us unto him, that he shows himself to be angry with us, 
Chrisost. in Mat. hom. 14  adversatur tibi deus ad tempus, ut te secum habeat in perpetuum, the Lord is an adversary to thee for a while, that he may for ever reconcile thee to himself. And this albe●t for the present we cannot perceive, and can see no other but that the Lord hath taken us for his enemies, yet in the end we shall be compelled to acknowledge and confess with David, it was good for me O Lord that ever thou correctedst me, for the Lord is mernailous in his saints: 
Rom. 11. 13  O the deepness of the riches both of the wisdom and knowledge of God, how unsearchable are his judgements and his ways past finding out? His glory is great when he works by means, his glory appears greater when he works without means, but then his glory shines most brightly when he works by contraries.  
It was a great work that he opened the eyes of the blind man, 
For the working of God with his children is by contraries.  but greater that he did it by application of spittle and clay, means meeter to put out the eyes of a seeing man than to restore sight to a blind man. So he wrought in the first creation, causing light to shine out of darkness; so also in the work of redemption, for by cursed death he brought happy life, by the cross he conquered the crown, and through shame he went to glory. And this same order the Lord still keepeth in the work of our second creation, which is our regeneration, he casts down, that he may raise up; he kills and he makes alive, he accuseth his children for sin, that so he may chase them to seek remission of sinness; he troubleth their consciences that so he may pacify them. And in a word, the means which he useth, are contrary to the work itself, which he intends to perform in his Children. He sent a fearful darkness on Abraham even then when he was to communicate unto him most joyful light; he wrestled with jacob and shook him too and ●ro, even then when he came to bless him; he struck the Apostle Paul with blindness at that same time, when he came to open his eyes; he frowns for a while upon his beloved, as joseph did upon his brethren, but in the end with loving affection shall he embrace them; he may seem angry at thy prayers, as he put back the petitions of that woman of Canaan, but at length he will grant a favourable answer unto them. Let us not therefore murmur against the Lord, by whatsoever means it please him to work: It is enough we know that all the ways of God, even when he deals most hardly with his children, are mercy, and tends to the good of those who love him.  
And as for Satan's stratagems, 
Satan's stratagems are directed to the good of the godly.  it is also out of doubt, that they work for the best to them who love the Lord, not according to his purpose indeed, but by the Lord's operation, who directeth all Satan's assaults to another end than he intended, and trappeth him continually in his own snare. If under the Serpent's shape he deceived Adam, under the Serpent's name shall the Lord curse him, and all those weapons whereby he seeketh to destroy the work of God's grace in us, doth the Lord turn to destroy the workmanship of Satan in us: I mean that whole bastard generation of perverse affections, which Satan hath begotten upon our mutable nature, 
Ambr. lib. 1. de paeni. ca 13  by a most unhappy and unlawful copulation. De veneno eius fit spirituale antidotum: of this poison the Lord maketh a spiritual preservative.  
The experience of all the Saints of God proves this, 
Satan's accusations for sins past are unto the godly preservatives against sin to come.  that Satan by his restless temptations doth destroy himself: which is most evident both in his temptations for sin committed, tending to desperation, as also in his temptations unto sin, tending to presumption. Every accusation of the conscience for sin past, is unto the Godly man a preservative to keep him from sin in time to come, he reasoning with himself after this manner: If mine enemy do so disquiet my mind with inward terror, for those sins which foolishly I did by his enticement, why shall I hearken to him any more, and so increase the matter of my trouble? for what fruit have I of all those sins which I did by his instigation, but terror and shame? and shall I look that this forbidden tree can render unto me any better fruit hereafter? O what a faithless traitor is Satan, he enticeth man unto sin, and when he hath done it, he is the first accuser and troubler of man for sin. When he comes first unto us he is a tempter; when we have finished his work (which is sin) he is an accuser of us unto the judge; and when he returneth, he returneth a troubler and tormenter of us, for those same sins which he counseled us to do. Stop thine ear therefore O my soul, from the voice of this deceitful enchanter.  
His temptations again unto sin, 
And his temptations to sin chases them to the throne of grace.  are unto the Godly man provocations that spur him forward unto the throne of grace: for while as we find his restless malice pursuing in us that little spark of spiritual life, whereby the Lord hath quickened us, and our own weakness and inability to resist him, then are we forced with Israel in Egypt, to sigh for the thraldom, 
2 Chron. 20. 13  and to cry with jehoshaphat, O Lord our God, we know not what to doc, but our eyes are toward thee. And who feeleth not this, that the grace of fervent prayer, wherein otherwise we faint, our heart being more ready to fall down than the hands of Moses, unless they be supported, is greatly intended in the Children of God by the buffets of Satan as is manifest in the holy Apostle. Magna certe potestas, 
Ambr. ibid.  quae imperat Diabolo, ut se ipse destruat, a great power of God this is certainly, which commandeth Satan to destroy himself; See enim destruit cum hominem, quem tentando supplantare studet, ex infirmo fortiorem efficit, for than doth he destroy himself, when the man whom he seeketh to overthrow by his tentation, of a weak man is made stronger, by those same means. Thus the Lord our God over shoots Satan in his own bow, and cuts off the head of Goliath with his own sword: his holy name be praised therefore.  
Now as concerning outward afflictions, 
As the Philistims understood not Samsons riddle, how sweet came out of the sour, so cannot worldlings that comfort is in the cross.  it is true that as the Philistims could not understand Sampsons' riddle, how sweet came out of the sour, and meat out of the eater, so cannot Worldlings understand, that tribulation bringeth out patience, and that our light and momentany afflictions cause unto us a far more excellent and eternal weight of glory: but the Children of God have learned by experience, that albeit no visitation be sweet for the present, yet afterward it brings the quiet fruit of righteousness unto them who are thereby exercised, 
judg. 14. 14.  and that there is more solid joy in suffering rebuke with Christ, 
Rom. 5. 3.  than in all the pleasures of sin, which endure but a season. 
2 Cor. 4. 13.  As Moses the typical Mediator of the old Testament made by his prayer the bitter waters of Marah become sweet, 
Heb. 12. 11.  so jesus the true Mediator by his passion, hath mitigated to his children the bitterness of the cross, yea, hath made it profitable unto them.  
The prodigal son concluded not to return home to his Father till he was brought low by affliction. 
Afflictions profitable to the children of God  Hagar was proud in the house of Abraham, but humble in the wilderness: jonas sleepeth in the ship, but watcheth and prayeth in the Whale's belly: Manasses lived in jerusalem as a libertine, but bound in chains in Babel, he turneth his heart unto the Lord his God. Corporal diseases forced many in the Gospel to come to Christ, where others enjoying bodily health would not acknowledge him. The earth which is not tilled and broken up, bears nothing but thorns and briars; the Vines wax wild in time, unless they be pruned and cut: so would our wild hearts overgrow with the noisome weeds of unruly affections, if the Lord by sanctified trouble did not continually manure them. 
Lam. 3. 27.  It is good therefore (said jeremy) for a man to bear the yoke in his youth: 
Psal. 119. 71  and David confesses, it was good for him that he was afflicted: 
joh. 15. 2.  yea our Saviour saith, every branch that bears fruit, my heavenly Father purges it, that it may bring forth more fruit.  
No work can be made of gold and silver without fire, 
The wicked putrefy and rots in their prosperity.  stones are not meet for palace work unless they be polished and squared by hammering, no more is it possible that we can be vessels of honour in the house of our God, except first we be fined and melted in the fire of affliction: neither can we be as living stones to be placed in the wall of heavenly jerusalem, except the hand of God first beat from us our proud lumps, by the hammer of affliction. As standing waters putrefy and rot, so the wicked fears not God because they have no changes: 
jere. 48. 11.  and Moab keeps his scent because he was not powered from vessel to vessel, but hath been at rest ever since his youth. And therefore O Lord rather than that we should keep the sent of our old natural corruption, and live in a careless security without the fear of thine holy name, and so become sit fasts in our sins, no, rather O Lord change thou us from estate to estate, waken us with the touch of thine hand, purge us with thy fire, and chastise us with thy rods, alway Lord with this protestation that thou keep towards us that promise made to the sons of David, 
2 Sam. 7. 14. 15.  I will visit them with my rods if they sin against me, but my mercy will I never take from them: So be it, O Lord, even So be it.  
The same comfort have we also against death, 
Death works also the good of God's children.  that now in jesus Christ it is not a punishment of our sins, but a full accomplishment of the mortification of our sin, both in soul and body: for by it both the fountain and the flux of sin are dried up, all the conduits of sin are stopped, and the weapons of unrighteousness broken. And though our bodies seem to be consumed and turned into nothing, yet are they but sown like grains of Wheat in the field and husbandry of the Lord, which must die before they be quickened, but in the day of Christ shall spring up again most glorious. And as for our souls, they are by death relieved out of this house of servitude, that they may return unto him who gave them: therefore have I compared death to the red sea, 
Death compared to the red Sea: Egyptians drown in it.  wherein Pharaoh and his Egyptians were drowned, and sank like a stone to the bottom, but the israelites of God went through to their promised Canaan: so shall death be unto you O miserable infidels, whose eyes the God of this world hath blinded, that no more than blinded Egyptians can ye see the light of God shining in Goshen, which is his Church, though ye be in it; to you I say your death shall be the very centre of all your miseries, a sea of the vengeance of God, wherein ye shall be drowned, and shall sink with your sins heavier than a millstone about the neck of our souls to press you down to the lowest hell.  
But as for you who are the israelites of God, 
But the israelites of God shall go through it.  ye shall walk through the valley of death and not need to be afraid, because the Lord is with you, his staff and his rod shall comfort you: albeit the guiltiness of forepast sins, yet remaining in the memory, the terror of hell, and horror of the grave stand up on every side like mountains threatening to overwhelm you, yet shall ye go safely through to the land of your inheritance, where with Moses and Miriam and all the children of God, even the congregation of the first borne, 
How the enemies of God's children against their will procures their good.  ye shall sing praises joyfully to the God of your salvation.  
Now in the last room, concerning the imaginations of men against us, we shall have cause to say of them in the end, as joseph said to his brethren, ye did it unto me for evil, but the Lord turned it to good. 
Gen. 50. 20.  The whole history of God's book is a cloud of manifold witnesses concurring together to confirm his truth, therefore among many we will be content with one. When David was going forward in battle against Israel, 
1 Sam. 29.  with Acish King of Gath, under whom he sojourned a while in the time of his banishment, the remanent Princes of the Philistims commanded him to go back, and this they did for the worst to disgrace him, because they disinherited him, but the Lord turned it unto him for the best: for if he had come forward he had been guilty of the blood of Israel, specially of Saul the Lords anointed, who was slain in that battle: from this the provident mercy of God doth in such sort deliver him that no offence is done by David to Saul, or his people, because David came not against them, neither yet could the Philistims blame him, because he went back by their own command. So a notable benefit David did receive by that same deed wherein his enemies thought they had done him a notable shame.  
And where otherwise it pleaseth the Lord to suffer wicked men to lay hand on the bodies of his children, 
Death of the body to a Christian is but as the renting of Joseph's garment from him.  yet all they are able to do is but like the renting of Joseph's garment from him. As he doth sustain small loss whose garment is cut if his body be preserved: so the Christian when his body is wounded unto the death, yet hath he lost nothing which he strives to keep, for he knows it is but a corruptible garment, which would decay in itself, albeit there were no man to rend it. 
chrysostom.  Non sunt itaque timenda spiritui, quae fiunt in carne, quae extra nos est quasi vestamentum: let not therefore our soul be afraid for those things which are done to our bodies, for it is without us as a garment that doth but cover us. Thus have we seen how that their is nothing so evil in ● self which by the provident working of God is not turned to the good of his children.  
Whereof arises yet unto us this further comfort, that seeing it is the privilege of every one who loves the Lord, it must much more be the privilege of the whole Church, that promise made to the Father of the faithful, 
Since to every Christian all things work for the best, much more are we to think that this is the privilege of the whole Church.  I will bless them that bless thee, and curse them that curse thee, we may easily think belongs also to all his seed, even to that congregation of the first borne. The Lord will be a wall of fire round about jerusalem, and the glory in the midst of her, he will keep her as the apple of his eye, and make jerusalem a cup of poison to all her enemies, and a heavy stone, which whosoever striveth to lift shall be torn therewith, 
Gen. 12. 3.  though all the people of the earth were gathered together against it, the weapons made against her shall not prosper, and every tongue that shall rise against her in judgement shall be condemned. This is the heritage of the Lords servants, and the portion of them that love him: for the Church is that Ark which mounts up higher, as the water increases, but cannot be overwhelmed: the bush which may burn, but cannot be consumed: the house built on a rock, which may be beaten with wind and rain, but cannot be overthrown.  
The Lord who changeth times and seasons, 
A warning for Kings & such as are in authority.  who takes away Kings, and sets up Kings, hath reproved Kings for his Church's sake, yea, he governs all he kingdoms of the earth in such sort, that their fall & risings, their changes and mutations are all directed to the good of his Church. In one of these two sentences all the judges of the world may see themselves, and foresee their end, for either that shall be fulfilled in them, which M●rdecay said to Ester, who knows if for this thou art come to the kingdom, 
Hester. 4. 14.  that by thee deliverance may come to God's people? or else that which Moses in God's name said to Pharaoh, the oppressor of the Church in her adolescency, 
Exod. 7.  I have set thee up to declare my power, because thou exaltest thyself against my people.  
May we not behold here how unsure their standing is, 
They who rise to authority & not to the good of the Church shall assuredly fall.  and how certain their fall, who when they are highest, abuse their power most, to hold the people of God lowest; what else are they but objects whom the Lord hath raised up to declare his power and justice upon them? If we shall mark the course of the Lords proceeding, ever since the beginning of the world, we shall find a blessing following them whom he hath made instruments of good unto his Church, and that such again have not wanted their own recompense of wrath, who have continued instruments of her trouble.  
When the Lord concluded to bring his Church from Canaan to sojourn in Egypt, 
Examples ●●ewing how God hath altered the state of worldly Empires for the good of his Church.  he sent such a famine in Canaan as compelled them to forsake it, but made plenty in Egypt by the hand of joseph, whom the Lord had sent before as a provisor for his Church, and by whom Pharaoh was made favourable to jacob: but when the time came, that the Lord was to translate his Church from Egypt to Canaan, than he altered Pharaohs countenance, and raised up a new King who knew not joseph, he turned the Egyptians hearts away from Israel, so that they vexed Israel, and made them to serve by cruelty. 
In Pharaoh king of Egypt.  Thus when the Lord will bring them to Egypt he maketh Pharaoh favourable, which also brings a blessing upon Pharaoh, and his people; but when the Lord will have them to go out of Egypt, he maketh another Pharaoh an enemy unto them, whereby both they are made willing to forsake Egypt, and Pharaoh prepares the way for a fearful judgement on himself and his people.  
Again, 
In the Monarch of Babel and Persia.  when the sins of Israel came to that ripeness, that their time was come, and their day drew near, the Lord stirred up the King of Babel, as the rod of his wrath, and staff of his indignation: He sent him to the dissembling nation, and gave him a charge against the people of his wrath, to take the spayle and the pray, and to tread them under feet like mire in the streets, and to this effect, that the Lord might be avenged of the sins of Israel, he subdued all the kingdoms round about them under the King of Babel, that no stop nor impediment should be in the way to hold back the rod of Ashur from Israel. But yet again when the Lord had accomplished all his work upon Israel, and the time of mercy was come, and the seventy years of captivity expired, than the Lord visited the proud heart of the King of Ashur, and for his Church's sake he altered again the government of the whole earth, translating the Empire to the Medes and Persians, that so Cyrus the Lords anointed might perform to his people the promised deliverance.  
All which should learn us in the greatest changes and alterations that fall out in the world, 
Therefore in our greatest mutations our heart should not be moved from confidence in God.  to rest assured that the Lord will work for the good of his Church: though the earth should be moved and the mountains fall into the midst of the sea, yea, though the waters thereof rage, and be troubled, yet there is a river, whose streams shall make glad the city of our God in the midst of it; yea, if they who should be the nourishng Fathers of the Church, forsake her, and become her enemies, they shall assuredly perish, but comfort and deliverance shall appear unto God's people out of another place. The Lord for a while may put the bridle of bondage in the Philistims hand, to humble Israel for their sins, but it shall be taken from them, at length his Church shall with joy draw water out of the Well of salvation, and praise the Lord, saying: though thou wert angry with me, thy wrath is turned away, and thou comfortest me, yea Zion shall cry out, and shout for joy, for great is the holy One of Israel in the midst of her. And therefore in our lowest humiliations let us answer our enemies: Rejoice not against me O mine enemy, 
job. 19  though I fall I shall rise, when I shall sit in darkness, the Lord is a light unto me. I will bear the wrath of the Lord because I have sinned against him, until he plead my cause and execute judgement for me, he will bring me forth to the light, and I shall see his righteousness: then he that is mine enemy shall look upon it, and shame shall cover him who said to me, where is the Lord thy God? now shall he be trodden under as the mire in the streets? yea, so let all thine enemies perish, O Lord.  
For the best. 
What is a christians best.  This good or best, is no other thing, but that precious salvation prepared to be showed in the last time, reserved in the heavens for us, and whereunto we are reserved by the power of God through Faith. Of this it is evident that our best is not yet wrought, it is only in the working, and therefore we are not to look for it in this life.  
There is a great difference in this, 
A wicked man is at his best when he is first borne, for the longer he lives the more sins he multiplies.  between the Godly and the wicked: the one enjoys their best in this life, the other not so, but looketh for it. If if should be demanded when a wicked man is at his best, I would answer his best is evil enough, but then is be at his best, when he comes first into the world, for then his sins are fewest, his judgement easiest: it had been good for him that the knees had not prevented him, but that he had died in the birth. For as a river which is smallest at the beginning, increases as it proceeds, by the accession of other waters unto it: so the wicked the longer he liveth, 
jerem. 9 3  waxeth worse and worse, deceiving and being deceived, proceeding from evil to worse, till at length he be swallowed up in that lake that burns with fire and brimstone.  
And this the Apostle expresseth most significantly, 
A man continuing in sin compared to one gathering a treasure.  when he compages the wicked man unto one gathering a treasure, wherein he heapeth up wrath unto himself against the day of wrath: for even as the worldling, who every day casteth a piece of money into his treasure, in few years multiplies such a sum, that he himself is not able to keep in mind the particulars thereof; but when he breaketh up his box, he finds in it sundry sorts of coin, which were quite out of his remembrance: Even so it is, and worse with thee, O impenitent man, who not only every day, but every hour and moment of the day dost multiply thy transgressions, and defile thy conscience, by hoarding up into it some dead work or other, to what a reckoning thinkest thou, shall thy sins amount in the end? though thou dost forget them, as thou committest them, yet the Apostle tells thee that thou hast laid them up in a treasury.  
Yea not only hast thou laid up in store thy sins, 
With every new sin he gathers a new portion of wrath.  but with every sin hast gathered a portion of wrath proportionable to thy sin, which thou shalt know in that day wherein the Lord shall break up thy treasure, and open the book of thy conscience, and set thy sins in order before thee, then shall thine own wickedness correct thee, and thy turning back shall reprove thee, then shalt thou know and beh●ld that it is an evil thing and a bitter, that thou hast forsaken the Lord thy God. Thou shalt be astonished to see such a multitude of witnesses standing up against thee, those sins which thou hast cast behind thy back, thou shalt see them set in the light of the countenance of God: woe then shall be unto thee, for the Lord then shall turn thine own ways upon thi●e head, the Lord shall give thee to drink of that cup which thou hast filled with thine own hand, when thou shalt have accomplished the measure of thine iniquity, and he shall double his stripes upon thee according to the number of thy transgressions.  
But as for the children of God if ye do ask, 
A Christians best begins in the day of his conversion  when they are at the best: I answer, praised be God, our worst is gone, our good is begun, our best is at hand. As our Saviour said to his kinsmen, so may we say to the worldlings, 
joh. 6. 3.  your time is alway, but my time is not yet come. We were at the worst immediately before our conversion, for our whole life till then was a walking with the children of disobedience in the broad way that leads to perdition, than we were at the worst, when we had proceeded furthest in the way of unrighteousness, for than we were furthest from God. Our best began in the day of our recalling, wherein the Lord by his word and holy spirit called upon us, and made us change our course, turning our backs upon Satan, and our faces toward the Lord, and so caused us to part company with the children of disobedience, that where they went on in their sins to judgement, we came home with the penitent forlorn unto our father's family. That was a a happy day of division between us and our sins; in that day with Israel we entered into the borders of Canaan to Gilgall; 
The day of our conversion was a day of diu●si● between us & our old sins which we should not forget.  there were we circumcised, and the shame of Egypt taken from us, even our sin, which is our shame indeed, and which we brought with us even from our mother's womb. The Lord grant that we may keep it in thankful remembrance, and that we may count it a double shame to return again to the bondage of Egypt, to serve any more that Prince of darkness in brick and clay, that is, to have fellowship with the unfruitful works of darkness, but that like the redeemed of the Lord we may walk from strength to strength, till we appear before the face of our God in Zion.  
Alway this difference of estates between the godly and wicked, 
Seeing our best is not in this life, let us possess our ●oules in patience.  should learn us patience, let us not seek that in the earth, which our gracious father in his most wise dispensation hath reserved for us in heaven, Let us not be like the foolish jews who loved the place of their banishment in Babel, better than their home. Now our life is hid with God in Christ, and we know not yet what we shall be, but we know when he shall appear we shall be like him, the Lord shall carry us by his mercy, and bring us by his strength into his holy habitation; he shall plant us in the mountain of his inheritance, even the place which he hath prepared, and sanctuary which he hath established, then everlasting joy shall be upon our head, and sorrow and mourning shall fly from us for ever. And now till the Lord have accomplished his work in us, let us not faint because the wicked flourish: how ever they prosper they are to be pitied more than envied; let them eat, and drink, and be merry, sure it is they will never see a better life, then that which presently they enjoy, they have received their consolation in this life, and have gotten their portion in this present world.  
Surely, 
How they are to be pitied who rejoice in things present, as in their best things.  no tongue can express their misery: and yet as Samuel mourned for Saul when God rejected him, and jeremy wept in secret for the pride of his people, that would not repent of their sins: how can we but take up a bitter lamentation for many of you, whom in this time of grace we see to be strangers from grace? we wish from our hearts ye were not like the kinsmen of Lot, they thought he had but mocked, when he told them of an imminent judgement, and therefore for no request would go out of Sodom, but tarried till the fire of the Lords indignation did consume them: but that rather as Sarah followed Abraham from Chaldee to Canaan, so ye would take us by the hand, and go with us from hell to heaven: but alas, the lusts of the flesh hold you captive, or then the love of the world doth bewitch you; but all of them in the end shall deceive you: for all the labour under the Sun is but vanity and vexation of Spirit, when you have finished your task, you shall be less content than you were at the beginning; you shall be as one wakened out of a dream, who in his sleep thought he was possessor of great riches, but when he awaketh behold he hath nothing: or not unlike that rich man who said in his security, Now my Soul thou hast much goods for many years, 
Luke. 12. 19  and even upon the next day redacted to such extreme necessity with that other who despised Lazarus, that he had not so much as a drop of cold water to cool his tongue withal: then shall you lament and say, 
Wisd. 5. 7.  We have wearied ourselves in the way of iniquity, and it did not profit us.  
Alas, 
Miserable worldlings who take more pains to get & keep any thing than jesus Christ.  how shall I learn you to be wise? Is not this a pitiful blindness? the Lord when he created man, made him Lord above all his creatures, and now unthankful man sets every creature in his heart above the Lord. O fearful ingratitude, Do you so reward the Lord, O foolish people and unwise? There is nothing which ye conceit to be good, but when ye want it you are careful to seek it, when you have it, you are careful to keep it; only you are careless of the Lord jesus, though he be that incomparable jewel, which bringeth light in darkness, life in death, comfort in trouble, and mercy against all judgement: ye should set him as a signet on your heart, as an ornament on your head, and put him on as that glorious attire which gets you place to stand before God. But what pains do ye take to seek him? what assurance have ye that ye are in him? or what mourning do ye make, for that ye do not possess him? can you say in truth, that the tenth part of your thoughts or words have been bestowed upon him? No, no, it is the shame of many that they have taken more pains to keep a signet on their hand, than ever they did to keep jesus in their heart; they wander after vanity and follow lies, they forsake the fountain of living waters. Oh consider this ye that forget God, 
Psal. 50. 22.  lest he tear you in pieces, and there be none to deliver you.  
The last lesson we observe in this part of the Verse is this: 
How all things work for the worst to the wicked.  as all things works for the best to them who love the Lord, so all things works for the worst unto the wicked; there is nothing so clean which they defile not, nothing so excellent which they abuse not. Make Saul a King, and Balaam a Prophet, and judas an Apostle, their preferment shall be their destruction: if they be in prosperity they contemn God, and their prosperity becomes their ruin: if they be in adversity they blaspheme him, and like raging waves of the sea cast out their own dirt to their shame; yea what speak I of these things? even their table shall be aspare unto them, jesus Christ is a rock of offence unto them, the Gospel the savour of death unto them, and their prayer is turned into sin; and what more excellent things than these? As a foul stomach turns most healthful food into corruption: so their polluted conscience turns judgement into gall, and the fruit of righteousness into wormwood. And all this should provoke us to a holy care to become good ourselves, or else there is nothing were it never so good can be profitable to us.  
To them that love God. 
The persons to whom the former comfort belongs are described to be such as love God, and are called by him.  We have heard the Apostles last argument of comfort, which is that the Lord so ruleth all things by his providence, that those things which seems to be against his children, are made to work together for the advancement of their good. Deus enim adeo bonus est ut nihil mali esse sineret, nisi etiam adeo esset potens, ut ex quolibet malo possit elicere bonum, for God is so good that he would suffer no evil to be, were it not he is also so powerful that of every evil, he is able to draw out good. Now we proceed to the persons to whom this comfort belongs: who are first described to be such as love God: secondly, as are called according to his purpose. 
Three things inseparably knit, 1. God's purpose concerning us, 2. his calling of us, 3. our love toward him.  Here are three things conjoined together, every one depending on another. First, the purpose of God, which is no other thing but his eternal and immutable decree concerning our salvation. Secondly, our calling, flowing from this purpose. Thirdly, a love of God, wrought in our hearts by this effectual calling. These three are so inseparably conjoined together that from the lowest of these we may go up to the highest: of that unfeigned love of God which is in thee, thou mayest know that he loved thee, and in his unchangeable purpose hath ordained thee to life. This is the greatest comfort that can be given to men upon earth, to let them see that or ever the Lord laid the foundations of the earth, he first laid the foundation of thy salvation in his own immutable purpose, which being secret in itself and obscured from us, is now manifested unto us by our effectual calling. But of this we will speak more God willing hereafter.  
The love of God than is set down here as a principal effect and token of our calling: 
None can love God but such as he hath chosen and called.  As the Lord calls none effectually but those whom he hath elected: so none ca● love him but those who are effectually called by him; yea thou thyself who now loves the Lord, before thy calling lovedst him nod, thy heart went a whoring from God, and thou preferredst every Creature before him, and for the smallest pleasure of sin thou caredst not to offend him. It is thought among the multitude a common thing, 
It is thought a common thing to love God, but none can love him who are not beloved of him.  and an easy to love the Lord, and every man abhors in word to be counted such a monster as hath not the love of God, but they are far deceived; for man till he be called by grace cannot love the Lord, herein is love, not that we loved God, but that he loved us. If now we do know him and know him so that we love him, 
1 joh. 4. 10.  it is because we were first known of him, and so known that we were beloved of him: not that there is any equality between these loves, or that we are able to match the Lord in affection; non enim pari ubertate fluunt hi duo amores, for these two loves flows not in a like plenty: as the running of a little strand is nothing in comparison of the great Ocean, so is our love to God as nothing, if it be compared with his incomprehensible love toward us, yet is it most certain, amor Dei amorem animae parit, it is God's love to us which begets in the soul a love to God: Nemo itaque se amari diffidat, qui iam amat, let no man therefore who loves God distrust that he is beloved. It is very comfortable, that among all the penmen of the holy Ghost none do speak more of love than john, even he who was Christ's beloved Disciple, whom he loved above the rest: for it doth teach us that whosoever is greatly beloved of God, shall also become a careful practiser of love toward others.  
That therefore we may know the heart of God toward us, 
He that would know God's purpose toward him, let him go down to his own heart, and not up to God's counsel.  it shall not be needful that we enter into his secret counsel, but let us go and enter into our own hearts, and there we shall find resolution, albeit the Lord send not now to you that are men, an Angel to witness, as he did to Daniel, that he was a man greatly beloved of God, or to testify to you that are women, that which he did to Mary, that she was freely beloved of the Lord, yet so many of you as upon knowledge in sincerity can say with Peter, 
joh. 21. 15.  Lord thou knowest that I love thee, have here a testimony no less certain, to wit, his own Oracle in his word, to make you sure that ye are beloved of him.  
And that the comfort may be the more sure unto us, 
Love the first affection that Satan perverted.  seeing love is the principal token of our calling, we will speak a little of Love, that so we may know whether we be endued with this most excellent grace of the spirit or no. Naturally the affection of Love i● man is so inordinate, that not unproperly Nazianzen called it dulcem tyrannum, a sweet tyranny, that by deceitful allurements compels the whole man to follow it: and it is not only in itself distemperated, but altogether set upon wrong objects, our love being so set upon the creature that we neglect the Creator: a fearful ingratitude, that where in the beginning the Lord set up man as Prince and ruler over all his creatures, putting all the works of his hands in subjection under him, that man should meet the Lord with such unthankfulness as to set in his affection, every creature before the Lord, Do ye so requite the Lord O ye foolish people and unwise?  
But as this was the first affection which Satan through infidelity perverted, 
And the first which in our regeneration is rectified by the spirit of grace.  turning it from the Lord and setting it upon the forbidden tree: so it is the first affection which in the regeneration is rectified by Faith, and by which fai●● works in the sanctification of the rest, turning it from the creature and setting it upon God. Where we are to consider of the lawful objects of our love, a●d of the due measure of love we owe unto every one of them. The objects of our love are three: the first is God: the second is ourself: the third is our neighbour.  
The first and principal object of our love is the Lord our God, 
The first object of reformed love is God.  whom we ought so to love that we love him above all things, and that for no other thing more than for himself: in love the Lord will not suffer a companion, neither Father, nor Mother, Wife nor Children, nay not thy own life should be so dear to thee, as that for any of these thou shouldst offend thy God, otherwise he tells thee himself that thou art not worthy of him, and he will not reckon thee among those that love him: 
August. de temp. ser 223  Non amat Christum qui aliquid plus quam Christum amat, he loves not Christ who loves any thing more than Christ, and then do we love something more than him, if from him we seek any thing more than himself. This is a mercenary love, when man loveth God for his gifts. It was objected by Satan unto job but falsely▪ for even then when he was spoiled of all the earthly comforts, which God had given him, yet the love of God continued in him, from which he blessed the Lord. As the woman which loveth her husband because he is rich, is rather to be called a lover of his riches, than of himself: so the Worldling, who with the carnal Israelite, doth worship God for his wine, and his oil, and the rest of those good things which God gives men, is but an hireling, not a sincere worshipper, nor a chaste lover of the Lord his God.  
The second object of our love is ourselves: 
The second object of reformed love is our selves  for in that the Lord requireth that I love my neighbour as myself, it is manifest, that first of all I ought to love myself. He that loveth not God cannot love himself; 
He cannot love his brother who loves no● himself.  and he who loveth not himself, cannot rightly love his neighbour: without the love of God, all the self love which is in man is but self hatred. As the frantic man who in his fury wounds his own body is pitied of all men, as one that hath no pity of himself: so the profane man, who by multiplying transgressions slayeth his own soul, is more justly to be accounted an hater of himself: it is the holy love of God that first teacheth thee to take heed unto thyself, to preserve both soul and body from the wrath to come, and that worketh in thee an holy care to conform thyself to the Lord whom thou lovest, and with whom thou desirest to remain for ever. Thus being taught to love ourselves, we shall also learn to love our neighbour; the ordered love of ourselves being (as I said) that pattern, according to which we should love our neighbour. Prius itaque vide si nosti diligere teipsum, 
Augustine.  & tunc committam tibi proximum, quem diligas sicut teipsum, Learn therefore first of all to love thyself, and then will I commit thy neighbour to thee that thou mayst love him as thyself. Si autem nondum nosti diligere te, timeo ne decipias proximum sicut te, but if otherwise thou hast not learned to love thyself, I fear that as thou deceivest thyself, thou wilt also deceive thy neighbour, loving him so that thou draw him into the s●are of sin with thyself, to both your destructions: this is not love but hatred; for he who loveth any thing truly, hateth every thing that would destroy it; as he that loveth a garment, hateth the moth that consumeth it; and he that loveth a tree, hateth the worm that eateth it up: so he that loveth a man will also hate the sin that slays the man, otherwise if thou cherish that which destroyeth him, thou hatest him indeed, and lovest him not.  
It is commonly thought a needless lesson to teach a man how to love himself, 
Man hath need to learn how to love himself rightly.  but in very deed it is most needful, it being a common disease among men, ●mare res suas magis quam seipsos, 
Aug. ad frat. in Eremo. ser. 30.  to love any thing which is theirs better than themselves, & quis vtilem●iudicet vitae alienae, quem videt inutilem vitae suae? and who can judge that he can be profitable unto other men, 
Amb. lib. 2. offi. cap. 12.  whom he seeth unprofitable, yea, hurtful unto himself? Though it be principally said to Preachers, ye are the light of the world, and salt of the earth, yet doth it also (saith chrysostom) appertain to every Christian: but he that hath not so much light as to shine to himself, how shall he shine unto others? how shall he guide them, except it be as the blind leads the blind, and both of them at length falls into the ditch? and he that hath no salt to powder his own speeches, nor to eat up the corruption of his own heart, how can he effect the reformation of others? Thus you see how the spirit of grace reforming our affection of love sets it upon God, 
Love to ourselves and our neighbour ●●uld be measured, but our love to God should be without measure.  our s●lues, and our neighbour.  
Now as for the measure of our love toward these, we are to know that the love of ourselves and our neighbour is bounded and limited, but the due measure of the love of God is to love him without measure. Three conditions are required in our love to God: to wit, that we love him with all our heart, with all our mind, and with all our strength: we must love him earnestly, that other love draw us not from him, but his love may be so strong in our heart, as to banish out of it all other unlawful love, 
Bern. in Cant ser. 20.  & vincat dulcedo dulcedinem, quemadmodum claws clawm, that so the sweetness of Christ may overcome in us all sweetness of the creature, as one nail drives out another.  
The Apostles loved jesus with an hearty affection, 
Three conditions requisite in the love of God.  we have (said they) forsaken all things to follow thee: yet had they not learned to love him with all their mind, that is, wisely, 
Mat. 19 27.  with knowledge and understanding; for they loved him so that they liked not his sufferings, and had no will that he should die; the speeches given out before hand by our Saviour of his death, they could neither conceive them nor approve them: therefore did our Saviour rebuke them, If ye loved me, 
john. 14. 21.  ye would certainly rejoice that I go up to my Father: out of doubt their affection was toward him, but they did not yet understand how good it was for the glory of God and man's salvation, that jesus should die, and therefore could not rejoice in it. And the Apostle Peter when he heard that jesus behoved to suffer, because he loved him, 
Mat. 16. 22. 23  said to him, Master pity thyself, but received this answer, Go behind me Satan, for thou understandest not the things that are of God: culpans in utroque non affectum sed consilium, blaming in them both, not their affection, but their understanding: yet afterward when Peter was better informed, that jesus behoved to die, and rise the third day, he dissuaded him no more, but rather promised that he would die with him; he had now learned to love jesus not only with his heart, but also with his mind; not earnestly only, but also wisely; yet when it came to the point, he denied his Master at the voice of a Damsel, because he had not learned to love him with strength, as he did afterward: when he had received the holy Spirit in greater measure, he loved jesus even to the very death, with so strong an affection, that before the Counsel he choosed rather to die for Christ, than to deny him, Licet vitam tunc minime posuit, deposuit tamen, in so much that albeit he lost not his life, yet he freely laid it down for jesus.  
These are thee three, 
In this life we are far from that measure of the love of God which should be in us.  whereunto we are to aspire in all our life, to love the Lord heartily; to love him wisely; (for inconsiderate zeal, and temerarious precipitation doth not please him) and to love him with so strong an affection, that we chose rather to suffer death than to forsake him. But alas, how far are we from this holy disposition? who can say he hath attained to that measure of holy Love which the Law of God requireth in him? and therefore should we endeavour to grow daily in love, earnestly praying the Lord, that he would breathe by his Spirit upon that little spark of heavenly life which he hath created in our hearts, that it be not extinguished with the ashes of our corruption, but may increase, and become a great flame to burn up our affections with such a love of God, as may carry up all the powers of our soul toward him.  
To this effect let us meditate frequently upon these four causes for which we should love the Lord: 
Four meditations helpful to increase in us the love of God.  first, for that which he is in himself, to wit, the fountain of all goodness, the greatest and supreme good; if it be good that man would have, 
We should love him, because he himself is the supreme good.  let him love the Lord to whom there is none like in goodness, invenito si potes aliquid pretiosius Deo, & dabitur tibi, find out if thou canst any thing more precious than God, and it shall be given thee. The Platonists by the light of nature saw that all the pulchritude and beauty which shineth in the creature was but spendor quidam summi illius boni, which should transport us in our affection toward him from whom it came, Pulchrum coelum, pulchra terra, sed pulchrior, qui fecit illa, the heaven and earth are beautiful, but more beautiful is he who made them: and therefore as oft as any good in the creature beginneth to steal our heart after it, let us in our affection go up to the Creator, considering that the Lord hath not made these beautiful or profitable creatures that we should go a whoring after them, but that by them as steps we should climb up to him that made them, and rest in him.  
The second cause that may breed the love of God in us, if we meditate upon it is, 
Because he hath first loved us.  that the Lord hath first loved us: invenimus eum, sed non praevenimus, we have found him, but we did not prevent him; we know him now, but were first known of him; he found us first, and that even when we were enemies unto him: 
Bernard.  dilexit non existentes, imo resistentes, he loved us when we were not, yea when we were rebels against him, and shall we not now being reconciled by the death of his son endeavour to love him again.  
Thirdly, 
He hath declared his love by innumerable gifts already given us.  the Lord by his continual gifts hath testified his love to us, he hath not been unto us as a wilderness, or as a land of darkness: if we will remember and tell what the Lord hath done to our soul, we shall find we are overcome with the multitude of his mercies, and there is none that hath deserved the love of our hearts comparable to the Lord. If our love be free let us set it upon him who is most worthy to be loved, and if it be venal, let us also give it unto him who hath given us most for it.  
And fourthly, 
He hath yet greater things which he hath prepared for us to give us.  it shall waken in us the love of God, if we consider in our hearts what great things the Lord hath promised to give unto us, even such as the eye hath not seen; and the ear hath never heard; life without death; youth without age; light without darkness; joy without sadness; a kingdom without a change, 
Aug. de civit. dei. l. 10. c. 18  and in a word, he shall then give us a blessed life, non de his quae condidit, sed de seipso, not of those things which he hath made but of himself. 
Our love to God must be tried by the effects thereof.   
But to return to our former purpose, that we may know whether this holy love be created in our hearts by the spirit of grace or no, we must try it by the fruits and effects of love, 
Property of Love, it longs to obtain tha● which is beloved.  whereof now it shall content us to touch a few. First, it is the nature of Love, that it earnestly desires and seeks to obtain that which is beloved. Hereby shalt thou know whether thy affection of love be ordered by Christ, or remain as yet disordered by Satan. The affection which Christ hath sanctified will follow upward, seeking to be there where he is. Every thing naturally returns to the own original; as the waters go down to the deep, from whence they came: so carnal love powered out like water, returns to Satan who begat it, and carries miserable man captived with it downward to the bottomless pit: but holy love being as a spark of heavenly fire kindled in our hearts by the holy Ghost, ascends continually and ravishes us upward toward the Lord, from whom it came, not suffling us to rest till we enjoy him.  
Let this then be the first trial of our love, 
We love not God if we use not the exercises of the word and prayer, seeing by them only we have familiarity with God upon earth.  if we use carefully those holy means by which we keep and entertain familiarity with our God, it is an argument that we love him: and what other means is there by which man upon earth is familiar with God, but the exercises of the word and prayer? Godly David who protests in some places that he loved the Lord, proves it in other by the like of these reasons, O how love I thy law? it is my meditation continually: 
Psal. 119. 97  and again, I have loved the habitation of thine house, and the place where thine honour dwells. 
Psal. 26. 8.  One thing have I desired of the Lord, 
Psal. 27. 2.  that I may dwell in the house of my God all the days of my life, to behold the beauty of the Lord, and to visit his holy temple. As this doth serve for the comfort of those who delight in the exercise of the word and prayer, so doth it serve for the conviction of those, to whom any other place is more amiable than the labernacles of God: an evident proof they have not the love of God, because they neglect the means even when they are offered, by which familiar access is gotten unto the Lord.  
And again, 
We love not God if we long not to be with him in heaven, where he shows his most familiar presence.  because the fight we have of God in this life, is but through a vail, and the taste we get of his goodness is but in part, and that in the life to come the Lord will fully embrace us in the arms of his mercy, and kiss us for ever with the kisses of his mouth: therefore is it that the soul which unfeignedly loves the Lord cannot rest content with that familiarity which by the Word and Prayer it hath with God in this life, but doth long most earnestly to be with the Lord, where she knoweth that in a more excellent manner she shall embrace him: whereof proceedeth these and such like complaints, 
Psal. 42. 1.  As the Hart brayeth for the rivers of water, so panteth my soul after thee O God, O when shall I come and appear before the presence of my God? 
Psal. 143.  My Soul desireth after thee as the thirsty land, 
Phillip. 1.  For I would be dissolved and be with the Lord, 
Revel. 22.  Therefore come, even so, come Lord jesus.  
But alas, 
How by this trial it is found that many are void of the love of God.  here are we taken in our sins, thou sayest thou lovest the Lord, but how is it then that thou longest not to see him, neither desirest thou to be with him? yea, a small appearance of the day of death, or mention of the day of judgement, doth terrify and afray thee: where as otherwise if thou didst love him, they would be joyful days unto thee: seeing in the one we go to him, and in the other he cometh to us to gather us, and take us thither where he is. Surely, those men who contenting themselves with the gifts of God in this life, think not long to enjoy himself, are but like an adulterous woman, who if so be she possess the goods of her husband, regards not albeit she never see himself. I confess indeed, we may rejoice in all the gifts which God hath given us, as in the tokens and testimonies of his love, but we are always to use them with this protestation, that nothing given us in this life be allowed unto us for our portion and inheritance, and that no contentment ever come unto our hearts till we get himself who gave them. If the love of the Corinthians made the Apostle to say, I seek not yours but you, how much more should the love of God compel us to say unto him, It is not thy gifts O Lord but thyself I long for, thou art the portion of my soul? if thou wouldst give me all the works of thine hands, yet shall I never have comfort nor contentment, except thou dost give me thyself, 
Cant. 1. 6.  Therefore O thou whom my Soul loveth, show me where thou feedest, where thou liest at noon, and dost rest, for why should I be as she that turneth aside to the flocks of thy companions! Blessed is he that hungers and thrists for thy righteousness, for he shall behold thy face, and be filled with thine image, for in thy presence is the fullness of joy, and at thy right hand are pleasures for evermore.  
The second trial of our love is Obedience, 
The effect of true love is obedience, and a care to please the Lord.  and an holy care in all our callings to serve and honour the Lord. Preachers must be tried by this rule, Peter, lovest thou me? feed my flock. Governors and Counsellors must be tried by this, Can ye say in truth with the Godly Governor David, 
john. 21. 15.  I love the Lord? then will ye also say with him, what shall I render to the Lord for all his benefits? how shall I show my love toward him? and what shall I do in my time for advancement of his glory? If thou dost love the Lord, then wilt thou be a nourishing Father to his Church, a careful advancer of his kingdom, a wise provisor to remove those stumbling blocks which hinder the course of the Gospel: If ye love the Lord, then will ye stand up with David, and say, 
Psal. 139. 21  Do not I hate them O Lord that hate thee? do not I earnestly contend with them that rise up against thee? surely I hate them with unfeigned hatred, as if they were mine utter enemies.  
If ye honour the Lord as David did, 
What great blessing belongeth to them, who in their calling seek to honour God.  the Lord shall bless you as he blessed David. David swore unto the Lord, that he would not rest, till he found out a place for the Lord, even an habitation for the mighty God of jacob. And the Lord swears again unto David, that of the fruit of his body, he would set up one to reign after him. But if otherwise there be nothing in you but a care to 'stablish yourselves and your houses, with the neglect of the glory of God, then remember that the curse of Shebna, and not the blessing of Eliakim shall be upon you, 
Esay. 22. 23.  Ye shall not be fastened as a nail in sure place, but shall be rolled and turned away like a ball: the Lord shall drive thee from thy station, and out of thy dwelling place shall he destroy thee: For the wicked shall not have his desire, his thoughts shall not be performed, neither shall he be established on the earth, 
Psa. 140. 11  but evil shall hunt him to destruction, 
Psal. 52. 5.  The Lord shall take thee and pluck thee out of thy Tabernacle, and root thee out of the Land of the living.  
And generally all of you in your callings remember that the value of your Christian love must be tried by the same touchstone, 
But this age in word calleth Christ their King, but casts off his yoke.  not by your words but by your works. If any love me (saith jesus) let him keep my commandments, but here also the hypocrisy of this age is discovered: as the jews called jesus their King, 
john. 15. 10.  and bowed their knees before him, but spat in his face and buffeted him: so the bastard Christians of this age call Christ their Lord, and bow their knees before him, yet by their sinful life they crucify him, and tread his blood of the covenant under their feet: they kiss and betray him with judas, it is but a Sceptre of reed they allow him, for they give him no commandment over their affections, wherefore great is the controversy which the Lord hath this day with the men of this generation.  
The third trial of love is Bountifulness, 
The property of love is bountifulness.  the Apostle saith Love is bountiful: experience proves that every lover bostoweth bountifully on that which he loveth: ye love your bodies, 
1 Cor. 13. 4.  and therefore largely bestow upon them to feed them, and clothe them, yea, with excessive apparel; ye love your Children, and lets them want no needful thing for them; yea, ye love your beasts, and spares not to bestow largely upon them: only you say you love the Lord, but wherein are ye bountiful toward him? It is true that in nothing can a man be profitable to the Almighty, but are there not works commanded us, which should so shine before men, that by them our heavenly Father may be glorified? though works can be no merits, yet are they your witnesses, and what have ye done to remain when ye are dead as witnesses of your love toward the Lord? Though your goodness extend not to the Lord, yet where is your delight that should be on his Saints and excellent ones upon earth? where is your compassion and love toward the brethren? are not the men of this age like unto that figtree which had fair leaves, but not so much as one fig to give unto jesus in his hunger, having the show of godliness but have denied the power thereof, yielding words enough but no fruits to adorn the glorious Gospel of our Lord jesus. Of these and many more if we might insist in them, it is manifest that all have not the love of God in their hearts, who this day pretend it.  
The last trial of Love which now we bring, 
The last is readiness to suffer for his cause.  is readiness to suffer affliction for the cause of God. The Apostles being beaten for preaching in the name of jesus, instead of mourning, departed rejoicing that they were counted worthy to suffer for Christ's sake, and all because they loved him. For the love of Rahel seven years of hard servitude seemed unto jacob but a short space. For the love of Dinah Sichem willingly sustained the circumcision and cutting of his flesh: much more to him in whose heart abounds the love of the Lord, will bitter things become sweet, and hard things easy. This Love hath made the holy Martyrs step out of their own element into the fire, with greater joy and willingness, than worldlings have when they fit down to their banqueting tables to refresh them, or lies down in their beds to rest them. The Apostle who suffered all sorts of affliction for the Gospel, gives this for a reason, that the love of jesus constrained him. Thus much concerning the effects of holy love, by which we are to make sure our calling, and consequently our election, for our everlasting comfort.  
Euen●to●them that are called according to his purpose. 
A confirmation of his third and last argument of comfort.  Hitherto the Apostle hath summarily set down his third principal argument of comfort: and now in the end of this verse he shortly breaks up the confirmation thereof, which is this: they who love God are called according to his purpose, therefore all things must work for the best unto them. The necessity of this reason shall appear if we consider that the Lord cannot be frustrated of his end. Those whom the Lord in his immutable purpose hath ordained to glory, and whom according to that purpose he hath called in time, how can it be but all things must work unto their good? for the working providence of God which is the executer of his purpose, doth so overrule all incidents which fall out in the world, and doth so govern all secondary and inferior causes, that of necessity they are directed to that end, whereunto the supreme cause of all, to wit, the purpose and will of God hath ordained them. This is shortly set down in these words, and more largely explained in the two verses following. It is the last reason of comfort, and the highest: for now the Apostle leads us out of ourselves, and sets us upon that rock which is higher than we, he carries us by the hand as it were out of the earth up into heaven, and lets us see how our salvation is so grounded in God's eternal purpose, that no accident in the world can change it.  
We have here then three things, 
Comfort, that the ground of our salvation is in God, the tokens thereof in ourselves.  every one of them depening upon another: the love of God, flowing from the calling of God, and the calling of God, coming from the purpose of God: unto which the Apostle here draws us, that we casting our anchor within the vail, and resting in the Lords immutable purpose, may have comfort in all our present temptations. It is most expedient for the godly to mark this, that our manifold changes do not interrupt our peace: let us consider that the Lord hath in such sort dispensed our salvation, that the ground thereof is laid in his own immutable purpose, but the marks and tokens thereof are placed in us after our calling: the marks and tokens are changeable, like a we ourselves in whom they are, are changeable; but the ground holds fast, being laid in that unchangeable God in whom falls no shadow of alteration, 
Esay. 46.  I am God and am not changed: 
joh. 10.  My sheep none can take out of my hand: 
2 Tim. 2.  The counsel of the Lord shall stand, and his foundation remains sure. It is true that the tokens of election cannot be fully taken away from any that is effectually called; nay not in the greatest desertion, yet have they in us their own intention and remission. And this should comfort us against our daily vicissitudes and changes, when we feel that our Faith doth faint, our life languishes, our hope hovers, and we are like to sink in the tentation with Peter, and our feeble hands fall down with Moses, yet let us not despair; no change in us can alter Gods unchangeable purpose, he who hath begun the work in us will also perfect it. 
Mal. 3. 6.  Because I am not changed (saith the Lord) therefore is it that ye O sons of jacob are not consumed.  
This purpose of God is called otherwise the will of God. 
Our calling & conversion flows from God's purpose & therefore all the praise of it belongs to the Lord.  and the good pleasure of his Will. In that the Apostle saith our calling is according to his purpose, it teacheth us to ascribe the whole praise of our salvation to the good pleasure of his will, and not to our own foreseen merits. That poison of pride which Satan poured into our first parents, and by which they aspired to be equal with God, doth yet break forth in their posterity, the corrupt heart of man ever aiming at this, to seek unto himself either in part or in whole, the power and praise of his own salvation. This is to start up into the room of God, and to usurp that glory which belongs to the Lord, and he will not give to any other: than the which no greater sacrilege can be committed against the Lord. O man content thee with that which the Lord offers thee, and let that alone which he reserves unto himself: My peace (saith the Lord) I give to you, my glory I will not give to any other. The first Preachers of the Gospel were Angels, they proclaimed glory and peace, but glory they gave to God which is on high, and peace they cried to the children of his good will which are upon earth. It is enough that peace and salvation is given to be thine, but as for the glory of salvation let it remain to the Lord.  
He is for this called the father of mercy, 
For this cause he is called the Father of Mercy and not of judgement.  because mercy bred in his own bosom. He hath found many causes without himself moving him to execute justice, but a cause moving him to show mercy he never found, but the good pleasure of his will: 
2 Tim. 1. 9  therefore the Apostle saith, the Lord hath called us with an holy calling, not according to our works, but according to his purpose & grace. Surely except the Lord had reserved mercy for us, we had been like to Sodom and Gomorrha: but it pleased him of his own good will of the same lump of clay to make us vessels of honour, whereof he made others vessels of dishonour. And who is able sufficiently to ponder so great a benefit? and therefore howsoever the blinded Pharisee sacrifice to his own net, and make his mouth to kiss his hand, as if his own hand had done it, yet let the redeemed of the Lord praise the Lord; let them cry out with a louder voice than David did, O Lord what are we that thou art so mindful of us? Not unto us O Lord, not unto us, but to thy name give the glory, for thy loving kindness and thy truth: for our salvation comes from God that sits upon the throne, and from the Lamb. To thee O Lord be praise, and honour, and glory for ever.  
Now as for the calling; 
Our calling is twofold, and the inward calling is a declaration of our election.  we are to know that the calling of God is twofold, outward and inward. He speaks not here of the outward calling, of which our Saviour saith, many are called but few are chosen, but he speaks of the inward calling, which is the first intimation and declaration of our election. For the decree of our election is always hid and secret unto us, till the Lord by calling reveal it, and make it known unto us that we are of the number of those whom he hath appointed to life. As in his secret counsel he made a distinction of the elect and reprobate: so by his calling he● begins the execution of this decree, separating the one from the other in this life in manners and conditions, who are to be separated in the life to come for ever in estate and place.  
He that will take a right view of all mankind, 
All mankind are considered standing in three circles, & they only are blessed who are within the third.  shall find them standing as it were, in three circles, they only being happy, who are within the third. In the outmost circle are all those on whom the Lard hath not vouchsafed so much as an outward calling by his Gospel; and here standeth the greatest part of the world. In the middle circle, which is much narrower, stand they who are partakers of an outward calling by the Word and Sacraments. In the third circle, which yet is of smaller compass than the other two, stand they who are inwardly and effectually called; these are Christ's little flock; the communion of Saints; the few chosen; 
Zach. 13. 9  the Lords third part, so to speak with Zachary: the other two parts shall be cut off and die, but the third will the Lord fine as silver and gold: the Lord will say of them, this is my people, and they shall say the Lord is my God. It is a great step indeed that we are brought from the first circle into the second, but it is not sufficient to salvation, yea, rather they who stand in the second circle, hearing the voice of God calling them to repentance, and yet harden their hearts and will not follow him, may look for a more fearful condemnation than they who are in the outmost rank of all. Double stripes are for him who knoweth his masters will, and doth it not. Sodom and Gomorrha shall be in an easier estate than they. Content not therefore yourselves, that ye are brought within the compass of the visible Church, that ye have been baptized in the name of jesus, and have communicated at his holy Table, 
Mat. 7. 21.  Not every one that saith, Lord, Lord, shall enter into his kingdom: except ye find also his inward and effectual calling, that the arm of his grace hath drawn you within the compass of the third circle, and hath set you down among those, whom he hath chosen to be his own peculiar people.  
And again, that the calling of God is according to his purpose yields unto us this comfort, that seeing his calling is extended toward us, we may be sure that from everlasting he hath had toward us a purpose of love. 
Where ever the Gospel is preached to call men there God hath toward some a purpose of love.  Certainly he had not sent his Gospel among us, were it not that he hath here a number belonging to the election of his Grace; he hath lighted a candle among us, and set it in an eminent candlestick, to assure us that he is seeking here some pieces of money which were lost, and he will not rest till he find them. When the Apostle Paul should have gone to Bythinia, the Lord commanded him to go to Macedonia, what the purpose of God was, the event declared, namely, 
Acts. 16.  that it was to convert Lydia and the jailor. Who may not see here Gods marvelous mercy towards his own, that for the conversion of a few, will have his Gospel to be preached to a whole kingdom? which doth yet more clearly appear, in that when he commanded his Apostle Paul to tarry at Corinthus, he gave this reason, because (saith he) I have much people here: 
Acts. 18. 10.  showing unto us, that the greater harvest he hath, the longer doth he continue his Labourers among a people. This is the very work of God which he is working in the midst of you, and for which he continueth among you the preaching of his glorious Gospel, it is because toward many of you, he hath a purpose of love: some hath he called already, whom he will have confirmed; others not yet inwardly called, he will convert by the Gospel, before he remove it. Let every man look to himself, whether he have part in that grace which comes by the Gospel, or no; for woe will be to him that shall be found in darkness, after that the light hath shined unto him.  
Good were it yet for us all, 
If this were considered, it would work a greater reverence of the Gospel.  if we could more deeply consider this, that the Gospel of the Lord jesus is come among us, not by accident, nor by the means of men, but by the purpose of God: that in these days we hear that voice, which many of our Fathers heard not, that in some places of the world this Gospel is preached, and not in others, that it is continued with us, notwithstanding of the manifold machinations of the Children of darkness to subvert it, yea, that by such and such persons the Gospel hath been preached unto us, if we did consider that all these fall out according to God's determinate purpose, it would waken in us a more reverent hearing of the word of Grace, and a greater care to take heed to the smallest occasion of grace, when it is offered: but all the contempt thereof which now is among men floweth from this, that they do not look unto the hand of God sending out such a message to them, by such persons, at such a time, in such a place, as he in his eternal purpose hath concluded with himself. But as Samuel before he knew the Lord, thought the voice of God to be but the voice of Eli, and therefore went again to his rest: so the great multitude of them who hear it, not as the word of God, but as the word of men, esteeming that it cometh by the means of men, and not according to the determinate purpose of God, it is no marvel if still they return to their old sins, and remain disobedient to the heavenly vocation.  
And further out of the ground laid already, 
A fearful token of God's departure, when he ceaseth to call a people any more.  that the calling of God is according to his purpose, we are taught, that the least intermission of Gods calling should be unto us a great matter of our humiliation; seeing the Lord calleth men to be Preachers, and hath them in his hand as stars, holding them out sometime to one part of the world, and sometime to another, that he may communicate light to them who are sitting in darkness; the removing of them from a people is a fearful token of the Lords departure, 
For no husbandman will want labourers in his field, as long as the harvest is not ended.  and translating of his kingdom. The Husbandman calls not his Labourers out of the field in the midst of the day, unless the harvest be done: and if the Lord remove his Servants from a people, it is because his purpose is finished; for the ground is sure, that his calling is according to his purpose: but the Lord forbid that the term of the ending of this calling should ever come in our days.  
And to the end that we haste it not upon ourselves, we are to know that as the Gospel comes not to a Land by man's procurement, 
As the Gospel comes not by man's procurement, so no power of man can remove it.  so no power of man is able to remove it. The Lord who set the Sun in the Firmament, and governs it in such sort, that it gives light to one part of the world when another is in darkness, and no malice of the evil doer is able to obscure it, however he hates it, hath also set his Gospel in the firmament of his Church, to give light to Goshen, while as Egypt is in darkness; and all the courses of politics, though they were filled with Achitophel's wisdom, are not able to stay it: only our own unthankfulness, and abuse of the time of Grace is to be feared; if therefore we love the light let us cast away the works of darkness, and walk in the light while as yet we have it: let us welcome those messengers of peace, that come to us in the name of the Lord, endeavouring by all holy means to transfer this Kingdom of God to our Children after us, that they also may see the beauty of the Lord, (which we have seen) to their everlasting salvation.   

Verse. 29. For those whom he knew before, he also predestinated, to be made like unto the image of his Son, that he might be the first borne among many brethren.  
THe whole Book of God is full of heavenly consolation, 
What a treasure of comfort is to be digged out of this Verse.  every parcel thereof hath in it the words of eternal life; but this place of Scripture wherein now we are travailing, may be called above the rest a treasure of comfort, for here the Apostle leadeth up the Christian to the register of God, and lets him see his own name written in the book of life, his salvation established in God's immutable decree, exhibited now by God's effectual calling, to be performed and perfected to him by his endless glorification. So that in all the book of God, there is not so clear and certain a sight of salvation given to the Christian as in this place. 
Not so clear a sight of salvation in all the book of God.  It comforted Stephen when he was in the valley of death, that he saw the heavens opened, and the Lord jesus standing at the right hand of his Father: and it should no less comfort us in all our tribulations that the Apostle here lets us see the third heavens opened unto us, to make known unto us the will of God concerning our salvation. 
The links of the Chain of salvation: Election: Calling: justification: Glorification, are knit inseparably.   
This comfort the Apostle broke up shortly as we heard in the end of the last verse, and now more largely explains it in these two verses: in the which he sets down in order the causes of our salvation, and lets us see how our present effectual calling is so inseparably knit with our election & glorification by the hand of God, that no power in earth nor in hell is able to sunder them: whereof the certainty of his former comfort appears clearly, that of necessity all things must work together for the best unto them that love God, even to them that are called according to his purpose. Which shall yet be more manifested if we consider how that this golden Chain of our salvation reaches (so to speak it) from eternity to eternity; the beginning of it, albeit without beginning, is our Election; the end of it, albeit without end, is our Glorification. And these two ends of the chain the Lord keeps them sure and secret in his own hand, but the two middle links thereof, to wit, our Calling and justification, the Lord lets them down from heaven to the earth, that we for our comfort might gripe and apprehend them, and being sure of the two middle linekes, we might also be sure of the two ends, because the Lord hath knit them inseparably together.  
Thou then who wouldst be comforted with the assurance of thy salvation, 
He that hath a sure hold of the middle links, Calling and justification, is sure of the other two, Election and Glorification.  make it first known to thy own conscience, by breaking off the former course of thy sins, and by well doing for the time to come, that God hath called thee and justified thee. Gripe sure as it were with the one hand the link of Calling, and with the other the link of justification: fasten both thy hands upon the middle links of this Chain, that by them thou mayst be pulled out of this dungeon and raised up to heaven to see that thou art one of them who was elected before time, & after time shall be glorified. To make this yet more plain we are to know that this mortal life of ours is a short interjected point of time, 
Our present life is a point of time between two eternities.  between two eternities (so to call it,) in the which some in fear and trembling working out their salvation passes from Gods eternal election to endless glorification: others again in wantonness and careless security, drink in iniquity with greediness, and so steps from the decree of reprobation, that most justly they procure their own condemnation: So that every man hath to consider of his everlasting weal or woe by his present disposition in this life.  
Oh that we had sanctified memories, 
If in this life we fall we may rise again, but if in death we step downward we shall never mend it.  always to remember this: so long as we are here, if of weakness we fall we may rise again, and if in one day we have not learned well to repent, we have leave of the Lords patience, to learn it better another day: but he who in the day of his transmigration steps the wrong step, will never get leave to amend it: where the tree falls it shall lie there: 
Eccles. 11. 3.  the wicked who die in their sins, step downward to the deep pit and gulf, out of the which there is no redemption. Let us therefore be well advised before we leap; let us fasten the one foot upon the border of that Canaan, before we go out of the body; let us make sure that we shall be received into those everlasting habitations. This shall be done if we make our whole life a proceeding from election to glorification, and that through calling and justification, which two have inseparably following them the sanctification and renovation of the whole man. The Lord make us wise in time that we may consider the course of our life, and think of the end whereunto it leads us: for as Moses protested to Israel, so do I unto you, I have laid this day life and death before you: 
Deu. 30. 15.  the Lord give you grace to make choice of the best.  
In these causes of our salvation linked together in this Chain, 
Prescience and Predestination how they are here distinguished.  we have first to look unto God's decree, consisting in his foreknowledge and predestination: secondly, to the execution thereof, which is made by his Calling, justification, and Glorification. The decree hath in it these two acts or preordinances (so to call them) Prescience and Predestination, which this manner of way are to be distinguished: by foreknowledge the Lord sets before him the whole number of mankind, whom of the good pleasure of his own will he purposed to save: so that the first preordinance is this, these are they whom I will save: by predestination again he concluded to save them by such and such means; so that the second preordinance of the decree is this; those whom I have decreed to save I will save this manner of way; so that prescience looks to the person to be saved, predestination to the means whereby they are to be saved. Where we must consider that this decree of God is thus distinguished by the Apostle in these two words for our capacity, who being but mortal creatures endued with reason, conceives, understands, and discerns one thing after another, and cannot do otherwise: but it is not so with the Lord our God, who being himself a most perfect understanding, by one act without priority or posteriority, knows, conceives, and discerns all things.  
We come first now to speak of God's foreknowledge: 
Prescience improperly ascribed unto God.  the properties of God are either absolute, as namely, that he is a Spirit, simple, and infinite, or else such as have a relation to the creature. And of this sort is foreknowledge, which improperly is ascribed unto God: for properly there is no fore not after in God, nothing past, nothing to come: but foreknowledge is ascribed to God in respect of the creature, because he knew us before that we were. This foreknowledge is two ways considered: 
Prescience two manner of ways considered, generally, and specially.  first, generally, as it is extended to all his creatures, and so it is compared to a common book of register, wherein the Lord hath written all things which were afterward to be: and of this speaks the Psalmist, 
Psal. 139. 15  My bones (saith he) are not hid from thee, though I was made in a secret place and fashioned beneath in the earth, thine eyes did see me, when I was without form: for in thy book were all things written, which in continuance of time were fashioned, though they were not before. Of it also speaks the Apostle, 
Heb. 4. 13.  All things are manifest in his sight with whom we have to do. This manner of way foreknowledge is Gods universal eye, by which with one look he knoweth all his creatures within and without, their nature, their shape, their actions, their beginnings, their ends, but foreknowledge this manner of way considered, is not a link of this Chain, it being certain that there is not one of these links more patent, not largely extended than another, as ye shall afterward hear.  
Foreknowledge then in this Chain of Salvation, 
In this Chain it is specially considered as it looks to the Elect only.  is specially considered, as it is conjoined cum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the love and liking of God, as it is all one with Election, extended to none but unto the children of his good will: this way it is affirmed of the Godly, 
john. 13. 18.  the Lord knoweth who are his, but denied of the wicked, 
Mat. 7. 23.  depart from me ye workers of iniquity, I know you not, that is, albeit I know your persons, yea, your most secret actions, yet yourselves I know not, so that I love you: and this way foreknowledge specially considered, is called the book of life, wherein the Lord hath written the names of those whom he hath ordained to life.  
Predestination is also two manner of ways considered, 
Predestination is also two ways considered.  first, as it is generally extended to all his creatures, for as he knew them all before they were, so he appointed them by mids unto their own end; other artificers when they have made a work, know not what will be the end of it; he that buildeth an house, knows not how long it will stand, whether fire shall consume it, or the wind overturn it, or the earthquake undermine it; but the Lord as he hath made his creatures, so hath he appointed them to an end, which he knoweth himself: but here Predestination is specially considered, and is no larger than Election, respecting the Elect only, whom he hath ordained unto life by his own mids: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here not only signifieth to ordain to an end, but also to appoint all the limits, borders, and mids, within and by which thou art to come to that end.  
Where, 
Foreseen merits falsely collected out of this place.  before we come to the doctrine of instruction, we will shortly encounter with our adversaries, who read these words in this manner; that the Lord predestinated those whom he foreknew to be conformed to the image of his Son, that so they may establish here out, their error of foreseen merits. It were sufficient to bring against them the best learned of their own side, some wherofread these words no otherwise then we do; as the jesuits of Rheims: others plainly impugn that reading, and the error of foreseen merits founded upon it, for so Caietane writeth upon this place. 
This error is improved by their own men as Caietane.  Ad confutandum dogma illorum, qui primum salutis nostrae locum, tribuunt divinae praescientiae futurorum, qui praescientiam meritorum ponunt rationem definitionis divinae ad confutandum inquit haec, primum nostrae salutis locum tribuit divino proposito, dicendo iis qui secundum propositum vocati sunt. To confute (saith he) the doctrine of those, who give the first place of salvation to God's foreknowledge of man's merits, which he was to do, and so puts his prescience as a reason and cause of his predestination; to confute these I say, he gives the first place of salvation to the purpose of God, while he saith, to them that are called according to his purpose. 
and Aquinas.  Aquinas in like manner writing upon this same place, saith: Ponere quod aliquod meritum ex part nostra praesupponatur, cuius praescientia, sit ratio praedestinationis, nihil est aliud quam ponere gratiam dari ex meritis nostris, & quod principium bonorum operum est ex nobis, & consummatio ex Deo. To affirm that any merit upon our part must be presupposed, the prescience whereof was the cause of predestination, is no other thing but to affirm that grace were given of our merits, and that the beginning of good works were of ourselves, and the consummation thereof were of God: therefore (saith he) the words are to be read this way more coveniently, whom he foreknew them he also predestinated to be made like unto the image of his Son, ut ista conformitas non sit ratio praedestinationis sed effectus, that so this conformity be not a cause of predestination but an effect.  
But beside these, 
Sanctification is an effect of predestination and therefore not a cause of it.  this error is convinced by manifold proofs of holy Scripture: the Apostle saith, he hath chosen us in Christ, therefore not in ourselves: he saith again, that we should be holy and without blame, he saith not, he chose us because he foresaw that we would be holy; so he sets down sanctification as an effect of Predestination. 
Eph. 1. 4.  Now it is certain that one effect of Predestination may well be the cause of an other posterior effect, as the preaching of the word is a cause of faith, and faith is a certain cause of justification, but no effect of Predestination can be cause of it. Again he saith, 
2. Tim. 1. 9  The Lord hath saved us, and called us with an holy calling, not according to our works, here ye see, that in our calling our works and Gods purpose are manifestly opponed, so that the putting of the one is the removing of the other: thus neither in our Election before time, not in our calling in time, hath the Lord regarded our works, or foreseen rectitude of our will, but the good pleasure of his own will.  
And I pray you what other thing could the Lord foresee in us, 
The calling of God finds every man in an evil estate.  than that which he foresaw in the Israelites? I knew that thou art obstinate, and thy neck an iron sinew, and thy brow brass: 
Esay. 48. 8.  I knew that thou wouldst grievously transgress, therefore I called thee a transgressor from the womb, yet for my Names sake will I defer my wrath, and for my praise will I refrain it from thee, that I cut thee not off: yea, in so many places of holy Scripture doth the Lord plead the cause of his own glory, that it cannot be but a most fearful sacrilege against so clear a light for a man either in part or in whole, to make his own merits a cause of salvation. When the Lord called Abraham, he found him an Idolater: when he called Paul, he found him a persecuter: when he called Matthew, he found him a Publican: when he called Mary, he found her possessed with Devils; all that ever received grace, stand up as so many witnesses of his glory. 
Psal. 115. 1.  Not unto us O Lord, not unto us, but to thy name be the praise.  
And to these objections which the brain of man hath brought out against this truth of God, 
Objections of men against God's predestination, answered.  to clear themselves and charge the Lord with unrighteousness, they are all sufficiently answered by the Apostle, that the Lord by reason of his absolute authority over all his creatures, hath power of the same lump to make one vessel of honour, 
Rom. 9 20.  for to show the glory of his mercy, and an other vessel of dishonour, to show the glory of his justice: seeing this power is not denied to the potter over his clay, how dare man speak against it in the Lord over his creature? O man who art thou that pleadest with God? Woe be to him that striveth with his Maker. If I dispute with thee O Lord, thou art righteous, how ever I judge of thy counsel and of the manner of thy working, 
Aug. in joan. tract, 26.  thou art alway righteous. Si non vis errare, if thou wilt not err, saith Augustine, judge not the Lord: why one is saved the Apostle tells you, I have mercy on whom I will have mercy, 
Aug. Epist. 59 ad Paulin.  Misericordia eius misericordi● causa: why another is rejected, Causa potest esse occulta, iniusta esse non potest, the cause may be secret, but cannot be unjust: qui in factis Dei rationem non videt, 
Gregor. in job. cap. 9  infirmitatem suam considerans, cur non videat, rationem videt, he that seeth not a reason of the Lords doing, let him look to his own infirmity, & he shall see a reason why he seeth it not. The Lord hath hid even from most wicked men the purpose of their own reprobation till it come to the execution, and then shall they receive an answer from their own consciences, to stop their mouths, which now they will not receive from man. Every one of the damned shall be compelled to acknowledge, that the judgement executed upon them is righteous.  
But now to return to the doctrine, 
Predestination takes not away the second causes and means of salvation.  we have first to observe out of the signification of the word which I marked before, that the Lords determinate counsel and predestination takes not away the nature, properties, nor necessities of secondary causes and means of salvation, but rather establishes them: for those whom God hath appointed to salvation, he hath also appointed to those means which may bring them unto it. It is therefore a blasphemy which is frequent in the mouths of carnal professers, if I be elected howsoever I live I shall be saved, and if otherwise I be a reprobate, live as I will I cannot mend it: this is no other thing but Satan's divinity: 
Satan's divinity teacheth Atheists to despise the means of salvation.  if thou be the son of God cast thyself down from the Temple: thou shalt not dash thy foot against a stone: as if the sons of God were licenced to despise the second and ordinary means, and not rather bound to use them: but in very deed as it is against the nature of fire to be cold, so is it impossible that the elect man effectually called can reason after this manner, yea the more he hears of election, the more he endeavours to make it sure by well doing, knowing that no man can attain to the end of our Faith, which is the salvation of our soul, but by the lawful and ordinary means.  
Both temporal and spiritual blessings the Lord will have us to seek them by the lawful and ordinary means: 
God gives his blessings by means, therefore they should not neglect the means who seek the blessing.  the Corns cannot serve Israel except the earth bear them; the earth cannot bear them except the heavens give rain; the heavens can give no rain except the Lord command them. Therefore when the Lord promises a blessing, In that day (saith the Lord) I will hear the heavens, and they shall hear the earth, 
Hos. 2. 21.  and the earth shall hear the corn, and the wine, and the oil, and they shall hear Israel. And that he keeps the the same order in bestowing spiritual blessings we are taught by the Apostle, 
Rom. 10. 13  when he saith, that before we be saved we must call on the name of the Lord, before we call on his name we must believe, before we believe we must hear, before we hear there must be preaching: whereof it is evident that they who neglect and contemn the ordinary means of salvation, do give out a very hard sentence against themselves, which is, that if they so continue they do not appertain unto election.  
And again for our further comfort we have here to mark the certainty and solidity of our salvation: 
Comfort, our election before time cannot be disannulled by any creature made in time.  it is neither to day nor yesterday that the Lord concluded to be merciful unto us; our election began not with ourselves: before the mountains were made, before the earth and the world were form, even from everlasting to everlasting the Lord is our God. What creature then is able to disannul that which God hath willed, before that ever a creature was? only let us labour that as our election is sure in itself, so we may make it sure unto us, by walking in a good conscience before the Lord, and then we shall not care what man or Angel say to the contrary against it; they are but posterior creatures, and what interest can they have to gain say that which God hath done before that they were? Happy are they who are rooted, grounded, and builded upon this rock; no stormy wave of the sea shall overturn them, no rage of tentation, nor power of the gates of hell shall prevail against them.  
Lastly, 
Saving grace is communicated to few, & therefore should be the more esteemed.  we are taught here by the holy Apostle that all men are not foreknown, all are not predestinated to life, otherwise there were not an election: there is only a certain and definite number which belong to the election of Grace; a fullness both of jews and Gentiles; a number not known to us, but known to the Lord; not one more nor one less shall be partakers of salvation. Many (saith out Saviour) shall come from the East and from the West, and shall sit with Abraham, 
Mat, 8. 11.  Isaac, and jacob, in the kingdom of God: he saith not all the children of the East shall come, but many shall come. This should waken in us a holy care so long as the calling of God continues among us, to take heed to ourselves, striving to thrust in at the door of the kingdom of heaven: for it suffers violence, and the violent take it; the fewer there be to be received into that kingdom, the more we should about to be of that number. 
So is it in nature that rarest things are most regarded.  We see that in nature, things that are common were they never so excellent are not esteemed: the Sun because common to all, is regarded of few, though it be a very excellent and profitable creature; but parcels of the earth possessed by men in property, are much more remembered and regarded by those to whom they belong; riches and honour are in greater account among men because few attain unto them: and if we were as wise in spiritual things, that grace of Christ which brings salvation would be more precious and dear unto us, because it is communicated to few. The Lord give us grace to consider rightly of it in time.  
To be made like to the image of his Son. 
Predestination is unto glory by a conformity with Christ in our present life.  The Apostle insists not in the rest of the links of the Chain; having touched them he leaves them, only he insists in this link of Predestination: teaching us that he useth not here the word of Predestination generally, but restrains it to Predestination unto life; as also that we cannot step from election to glory but by a conformity with Christ, which is most necessary for us to mark: for albeit there be great comfort in the consideration of God's immutable purpose ordaining man to life, as also in the consideration of that glory whereunto we are ordained, yet neither of them can comfort us unless we be sure that our life is a proceeding from election to glorification by the right means.  
The first and nearest end of election in regard of man, is his sanctification: 
Eph. 1. 4.  for the Lord hath chosen us that we should be holy: 
As Christ is the life, so is he the way, neither can we come to life but by the way  the second and furthest end is man's glorification. The same Lord jesus who said I am the life, said in like manner I am the way and the verity: if thou wouldst be at life, lie not still in thy sins, but rise and walk in the way, and if thou knowest not the way, learn it from him who is verity. 
joh. 14. 6.  Let not presumption which slays the wicked overtake thee; they pass over the matter of their salvation with a wanton word; their hearts are profane, yet they boast with their tongues that they are sure to be saved; but this is a vain rejoicing: for he that walks not in the way, how is it possible that he can come to the end? assuredly he shall never come where Christ is to live with him, that walks not after Christ in newness of life.  
This conformity with the Lord jesus whereunto we are predestinated, 
Conformity with Christ wherein it stands.  is partly in this life, partly in the life to come. Our conformity in the life to come shall stand in living and reigning with Christ, which is our glorification, whereof he speaks hereafter. Our conformity in this life stands in living and suffering with Christ, and of this he speaks here; to live godly after the rule of Christ, to suffer patiently after the similitude of Christ, are the two parts of our present conformity with him. The Lord jesus is given us of the Father both to be a Saviour, and an example, unless we make him an example to follow him in our doing and suffering, he shall not be unto us a Saviour.  
Here we are to mark that the works done by Christ in our nature, 
Works done by Christ are threefold: 1. personal works of Redemption: 2. Miracles: 3. works of a godly life.  are threefold: first, his personal works of Redemption; as that he was borne of the Virgin; that he suffered the cursed death of the Cross, for the expiation of our sins; that he rose the third day for our justification; that he ascended triumphantly into Heaven, leading captivity captive. Secondly, his works of miracles; as that he fasted forty days; gave sight to the blind; life to the dead, and such like. Thirdly, his works of godliness and sanctification; as that he was subject to his parents; loving to his brethren; painful in his calling; persevering in prayer. To practise to follow him in his personal works of Redemption is blasphemy, or in his works of Miracles is impossibility, but to follow him in the works of a godly life, is true piety. In the first Papists are blasphemous, that on good Friday makes a play to the people, 
In the first and second Papists are apish imitators.  by counterfeiting the sufferings of Christ. In the second Papists are ridiculous, that practise to counterfeit him in his forty days fasting, as if that might ordinarily be done of men, which once jesus did for a Miracle. In the third let all those who are truly religious strive to follow him: as Children looking to their copy learn to mend their letters; so let us by looking daily to our example, learn to amend our lives.  
Imitation in the first two jesus did never require, 
In the third only should we follow the Lord jesus.  only he craves that we should follow him in the third: there is his voice, Learn of me that I am lowly and meek, he did not bid thee (saith Augustine) learn at him how to make the world, 
john, 13. 15.  or how to raise the dead, but how to be lowly and meek, for this cause did our blessed Saviour wash his Disciples feet, that he might give us an example, how one of us should serve another, 
john, 15. 12.  as I have loved you (said jesus) so love ye one another: yea, in that upon the Cross he prayed for his enemies, he hath also taught us how to practise that precept, 
Mat. 5. 44.  Pray for them who persecute you. In patience likewise he is proposed unto us for an example, for so are we exhorted, 
Heb, 12. 1.  Let us run with patience the race that is set before us, looking unto jesus the author and finisher of our Faith: these and such like are the works wherein we are commanded to conform ourselves unto him. 
We must also follow the Lord jesus in suffering.   
The other point wherein stands our conformity with him, is in patient suffering with him for righteousness, which we shall not be able to do, except we live first after the similitude of his life: what liker suffering to the suffering of Christ, than the suffering of that reprobate thief, who died with jesus at the same time, the same kind of death? yet because his life was never like the life of Christ, his sufferings shall never be accounted the sufferings of Christ. Similis in poena, 
Augustine.  dissimilis in causa. But as for the other whom the Lord jesus converted upon the Cross, to declare to all the world that even in death, he retained the power of a Saviour, able to give life to them who are dead, he brought out in the last hour of his life, the first fruits of amendment of life; he lived long a wicked malefactor, but short while a converted Christian; yet in that same space he abounded in the fruits of Godliness, confessing his sins, giving glory to the justice of God, rebuking the blasphemies of the other, and pleading the cause of his innocent Saviour; thus being turned from his sin, he began, even on the Cross to live with jesus, and therefore heard that joyful sentence, 
Luke. 23. 43.  This night thou shalt be with me in Paradise.  
Now that we may be moved to embrace this conformity with jesus, 
Reason's moving us to a conformity with Christ.  let us remember that the image of God, by which we were created conform unto him, is the most ancient glory to which we can make claim: 
The Image of God is our most ancient glory, stolen from us by Satan and which we should seek to recover.  and therefore if there be in us any piece of manhood and spiritual wisdom, we ought to endeavour to recover it, which our enemy craftily and maliciously hath stolen from us. O what a pity is it to see that man cannot do that in the matter of salvation, which he can do in the smallest things pertaining to this life? There is no man among us who knoweth that any tenement of land, or portion of earth possessed now unjustly of another, did of old pertain to his Fathers, but if he can, he will seek to recover it; seeking by justice to bring that home to himself, which oppressors unjustly had taken from him. Is it not than most lamentable, that where the Lord jesus the King of righteousness, and Prince of peace, offers to restore us to our most ancient glory, which is his own image, that we will not call the oppressors of our soul before him, nor seek to be restored to that glory, which most deceitfully our adversary hath stolen from us? but this cometh also upon man by the subtlety of Satan, that having once spoiled us of the image of God, he doth what he can so to blind us, that we should never seek it again, nor do so much as receive it when it is offered unto us.  
jacob complained of Laban that he had deceived him, 
Satan a double deceiver.  and changed his wages ten times; and Esau complained of jacob, as of a supplanter, who first had stolen from him his birthright, and then the blessing also: but more cause have we to turn these complaints upon Satan, who hath not only stolen from us the Image of God, but daily stealeth away the blessing, whereby it is restored unto us. Oh that we had wise and understanding hearts, that we might be stirred up to an holy anger against the enemy of our salvation, seeking in despite of him to be restored to that right, which by creation belonged to our forefather. But alas, what a beastly stupidity is this, that man will not do so much for recovery and maintenance of the image of God, as he will do for preservation of his own portraiture drawn on a piece of timber? if any man pollute it, incontinent he is offended, and stomachs it, as an injury done to himself, but as for man who is the image of God: he lies down like a beast, content that Satan should tread upon him, pollute, & defile him with all kind of abomination, all which proceeds from a pitiful ignorance of his own glory.  
The second reason which should move us to conform ourselves to jesus, 
jesus Christ hath first conformed himself unto us.  is that he hath first of all conformed himself unto us, he was not ashamed to take upon him the shape of a servant, and to become man like unto us in all things, sin excepted; and shall we refuse to conform ourselves unto him? let it be far from us, but rather putting from us that foolish emulation, by which we strive to conform ourselves unto this world, let us consider whereunto we are called, even to be partakers of the divine nature, and may think it our greatest glory to be like unto our head and husband the Lord jesus.  
Thirdly, 
We cannot be saved except we be comformed to him.  necessity so craveth, seeing we cannot be saved without conformity with him. It is not Caesar's money which hath not upon it Caesar's image and superscription; he is not the Son of God who carrieth not the image of his Father: for whom the Lord begets in the regeneration, he communicateth to them his own spirit, which transforms them into the similitude of his own Image. No unclean thing shall enter into heavenly jerusalem, neither shall any man see him in his glory, who by grace is not made like unto him.  
That he may be the first borne among many brethren. The Apostle insists here in the explication of his former purpose, adding that it is necessary we should conform ourselves unto him, for ratifying that superiority and privilege of the first borne, which God the Father hath established unto his Son the Lord jesus Christ; and he maketh it very properly to serve his purpose: for seeing it is so that jesus our elder brother, and Prince of our salvation, hath been consecrated by affliction, and by suffering hath entered into his kingdom, shall we refuse to follow him in his temptations, if so be we desire to sit with him in his glory?  
The name of the first borne is ascribed unto jesus Christ three manner of ways: 
The name of the first borne three ways ascribed to Christ: 1. as God: 2. as man: 3. as a mediator  first, as he is God: secondly, as he is man: thirdly, as he is both God and man, our mediator, and the head of his mystical body, which is his Church. As he is God, he is called by the Apostle, Primogenitus omnis creaturae, the first begotten of every creature; and that by such a generation as none (saith Esay) are able to express. 
Col. 1. 15.  Now before the creature was, what could there be? surely nothing but the Creator. Secondly, as he is man S. Luke calleth him the first borne that opened the womb of the Virgin. 
Luke. 2. 7.  Thirdly, as Mediator and head of his mystical body, as Prince of that kingdom which is the communion of Saints: he is here called the first borne among many brethren, 
1. Cor. 15. 20  and in an other place the first fruits of them who rise from the dead.  
The privileges of the first borne were two: 
Privileges of the first borne are two: 1. excellency of strength: 2. excellency of dignity.  first, excellency of strength, for he had a double portion: secondly, excellency of dignity, for he was the Prince and priest of the rest of his brethren: now both these most properly appertains to our eldest brother Christ jesus. Excellency of strength is his, he hath received the double portion: for he received not the Spirit in measure as we do, but the plenitude and fullness thereof was communicated unto him, and the comfort thereof redounds unto us: for he received it not for himself but for us, that of his fullness we might all receive grace for grace. Excellency also of dignity is his; for beside that glory which he had with his Father from the beginning, 
Mat. 28. 18.  he is also as our head crowned with glory and dignity; all power in heaven and earth is given him, and he is set over his brethren, as the only high Priest of the living God, who makes atonement for the sins of his brethren; as the only Prophet and teacher of the whole family of God, 
Mat. 3. 17.  for so hath the Father authorised him: This is my beloved son, in whom I am well pleased, hear him.  
Let us therefore submit ourselves unto him, 
Miserable are they in this age who do not acknowledge Christ's prerogative.  seeing God the Father hath set him over us, let us not be disobedient to that heavenly proclamation (hear him.) Woe be to them that subscribes not unto the excellency of his dignity. But alas, if the world proclaim such pleasures as she hath to give by any sport or play, or such profits as she can yield at her fairest fairs and markets, O what a frequent concourse of people is made unto her? but if the Priests of the Lord stand as they did of old in the west part of jerusalem's temple, on their several turrets, to blow their two silver Trumpets, and warn the people to resort unto the house of the Lord, or if now any other manner of way signification be made unto them to enter into the courts of the Lord with praise, how few shall he find flocking unto the house of God in respect of them who abides without, and follows the world; and which is yet more to be lamented, there are many of those who hear the word of Christ, and yet doth not change the manner of their conversation for any commandment he can give them; speak what he will, they do what they like: they come to the holy assemblies of his Saints, but are like those unclean beasts which entered into the Ark of Noah, they came in unclean, and went out unclean. Neither of these unless they amend, shall be partakers of that salvation which jesus the first borne hath purchased to the rest of his brethren.  
But to let them alone, and to return to the instruction of God's children; 
Whatsoever excellency our elder brother hath it is for our benefit.  though apostate Israel fall from him as a people that have no portion in Ishai, nor inheritance in the son of David, yet let juda cleave to their king; let us acknowledge his supereminent excellency, & reverence him for our first borne & elder brother. Among other brethren the more the elder hath, the less remains to the younger; whereof it falls out that many a time there is strife among them for division of the inheritance: but here the more our elder brother hath, the greater is our good, seeing whatsoever he hath received as mediator, he hath received it to be communicated unto us: he hath received strength not to subdue us, or overgo us, but to protect us from our enemies, which he hath also done; for he hath broken the gates of hell, and carried them away more triumphantly upon his shoulders than Samson did the gates of Azzah. We who are poor in ourselves are made rich in him: we who are weak are in him more than conquerors, and therefore let us resolve for ever to abide in him.  
Among many brethren. 
Brethren in Christ are many ways knit together.  This brotherhood of our with Christ consists not in the communion of the same flesh and blood, for so every man were Christ's brother, but it stands in our spiritual union with him by regeneration: those are the sons of God, and consequently the brethren of Christ, who are borne not of blood, 
joh. 1. 13.  nor of the will of flesh, nor of the will of man, but of God, by the operation of his Spirit, and immortal seed of the word. In the carnal brotherhood though the parents be one, yet the inheritance is not one; though the seed of flesh be one, yet the soul that quickeneth the body in both is not one: but in the spiritual brotherhood the parents are one, the inheritance one, the seed whereof they are begotten is one, & the spirit which quickeneth them all is one. It is not then Baptism nor external profession which proveth a man to be the kinsman and brother of Christ; it is the spirit of jesus, which whosoever hath not, the same is not his, and whosoever hath him, it is certain they become new creatures.  
Great is that dignity certainly whereunto we are called; 
The greatness of Christ's love toward us in making us his brethren.  and matchless is that love which the Lord jesus hath carried toward us; who not content to make us his servants, hath made us his brethren. If he had showed us no more kindness than Abraham did Lot his kinsman, yet even for that had he been worthy to be loved for ever: but behold what a greater love our Lord hath showed unto us, we forsook him more unkindly than Lot did Abraham, yet did he still retain his kindly affection toward us, when we were carried away captive by spiritual Chedarlaomer, he did not only hazard, but laid down his life of our Redemption. Moses is greatly praised for that when he was honourable in Egypt, he left the court of Pharaoh to visit his brethren, esteeming the rebuke of Christ in his people, greater riches than all the treasures of Egypt: and joseph is also commended, that being second person under Pharaoh in the kingdom of Egypt, yet he was not ashamed of his Father and brethren, albeit they for their trade being sheepekeepers, were abomination to the Egyptians. But all these are not comparable to that love which the Lord jesus hath borne toward us, in that notwithstanding our base estate, he hath not been ashamed to call us his brethren. The Lord make us thankful, and shed abroad in our hearts the sense of that love which he hath borne toward us, that we never be ashamed of him for no Cross that for his sake can be laid upon us.   

Verse 30. Moreover whom he predestinated, them also he called, and whom he called them also he justified, and whom he justified, them also he glorified.  
THere is no part of holy Scripture which is not stored with the words of eternal life; 
What a clear sight of salvation is here discovered to the Christian.  but as that part of earth which is rich of minerals of gold and silver, is more esteemed than other land, were it never so fruitful; so ought this place of holy Scripture to be accounted of us all, as containing in it a most rich mineral, not of gold, silver or precious stones, but of a more precious salvation, wherein the deeper thou art able to dig, the stronger, clearer, and greater sight of salvation ariseth unto thee: there is not in all the book of God a place of holy Scripture, which presents to the child of God so clear and certain a sight of his election and glorification, as this place doth, wherein now we are travailing: for the holy Apostle in this golden chain of Salvation doth in such sort knit our effectual Calling with our Election and Glorification, that the Christian upon earth may evidently see what God in the heavens hath decreed toward him: we have spoken of the first two links of the Chain, Prescience and Predestination: now we proceed to speak of the third, to wit, our Calling.  
Where first of all for our greater comfort, 
The prerogatives of a Christian are far more honourable than any that worldlings can claim to.  let us stand and consider how great and glorious are the benefits which God hath bestowed on the Christian: before time the Lord hath chosen him; after time the Lord will glorify him; in time the Lord doth call and justify him. Worldlings also have their●owne prerogatives wherein they place their glory: those among them that have most ample and ancient inheritances are counted most honourable: but thou who art named a Christian, if thou be so indeed, look to thine own privileges, and thou shalt see that the glory of a Christian doth far exceed the glory of the most honourable Worldling: as the Psalmist spoke of jerusalem, so may we of the Christian, 
Psal. 87. 3.  Glorious things are spoken of thee, O thou man of God.  
Election is the first and most ancient charter of the right of God's Children, 
The most sure and ancient Charters of a Christian to his inheritance  to their father's inheritance: Calling is the second, by it we are known to be the Sons of God, and our Election secret in itself, is manifested to us and others: justification is the third, by it we are infeft in jesus Christ, and made partakers of all that is his: Glorification is the last, by it we are entered heirs to our Father, and fully possessed in his inheritance. No King upon earth, can produce so ancient a right to his Crown: though with the Egyptian thou shouldest reckon thy beginning so many years before the creation of the world, yet canst thou not match the Christian: he hath the most ancient charter of the most ample inheritance: neither can any man upon earth be known his Father's heir upon such sufficient warrant as the Christian; for in the regeneration, the Father communicateth to him his Image, his Nature, his Spirit, whereby he beginneth from feeling to call God his father, and in life and mauners to resemble him. No freeholder so surely infeft in his lands, nor hath received so many confirmations thereupon, as the Christian justified, who upon his gift of righteousness and life, hath also received the earnest, the pledge, the seal, and the witness of the great King. And last of all, the Christian shall be entered to the full possession of his Father's inheritance, with such joy and triumph in the glorious assembly of the Saints, as the like was never seen in the world, no not in jerusalem, that day wherein Solomon entered heir to his Father David, than the earth rang for joy but nothing comparable to that joy, wherewith the heavens shall ring, when all the Sons of God, shall be caught from the earth into the air, to meet the Lord jesus, and to be invested in the Kingdom of their Father.  
But now we are to speak of this Calling, wherein consists all our comfort: 
Calling is the first manifestation of our Election, & forerunner of our Glorification.  for it is the middle link of this indivisible Chain; he that hath it is sure of both the ends. Our Calling is the first manifestation of our secret Election, and and it is a sure forerunner of our Glorification, being in effect the voice of God, foretelling us that he will glorify us. As the best way in a main land to find the sea, is to walk by a river which runneth into it; so he that would proceed from Election to Glorification, let him follow this Calling, which is (so to call it) a river flowing out of the brazen mountains of Gods eternal Election, running perpetually upward till it enter into the heaven of heavens, which do altogether overflow with that great and unbounded Ocean of divine Glory: but we are still to remember that we speak now of the inward Calling: for the links of this Chain are so comely framed by that most skilful Artificer, that they are all of a like compass, none of them larger nor narrower than another: so that this Calling doth extend to no more nor fewer, than those whom God hath chosen.  
This inward Calling is the donation of Faith, 
What the inward calling is.  by the preaching of the Gospel, or communication of the saving grace of jesus, by which we are moved to answer the Lord, and follow the heavenly vocation: for as the Lord by the preaching of the Gospel offers unto all, that are in the Church visible, righteousness and life by Christ, if they will repent and believe: (wherein consists the outward Calling) so by his holy Spirit, he giveth to his Elect children justifying Faith, by which he openeth their hearts as he did the heart of Lydia, to receive the grace offered by the Gospel, and herein consists the inward Calling.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the Apostle expresseth it, 
In this Calling there is a taking of some, & leaving of others.  signifieth to evocate and choose out some from among others: this shall make the greatness of God's mercy toward us appear the more clearly, if we do consider that we and the reprobate were alike by nature, borne blind rebels, and transgressors from the womb, and did walk on with them in the same course of disobedience, which leadeth to damnation: but it pleased God to call us out of their fellowship, and enter us in a better course that we might be saved. A notable example where of we have in the calling of Lot out of Sodom: the Lord having concluded to consume Sodom with fire, for her abominable filthiness, he first of all sent two Angels to call Lot out of it; but Let not knowing the danger, lingered and delayed to follow their calling, till at the length they put hands unto him and forced him to go out; but when he was set upon the mountain, and knew the fearful destruction of Sodom, than no doubt he acknowledged the wonderful mercy which God had showed upon him: 
God hath taken us out from among the children of wrath, as he took Lot out of Sodom  it is even so with us, we are here sojourning in a Sodom which God will destroy, and we have our conversation among those whose portion shall be in the lake that burns with fire & brimstone from which the Lord being purposed to save us, hath sent his Angels to us, not two but many Ministers of the Gospel of Grace, exhorting us to fly from the wrath which is to come: but alas, because we know not the danger, we fly slowly, and delay to follow the heavenly vocation, but in that day wherein we shall be set upon the mountain of God's salvation, and shall stand at the right hand of jesus, and hear that fearful condemnation of the wicked, Depart from me, etc. when we shall see the earth open and swallow them, then shall we rejoice and praise the mercy of our God: O happy time wherein the Lord sent his messengers among us, to call us from the fellowship of the damned.  
There is no difference by nature between the Elect and reprobate, 
No difference by nature between elect men & reprobate, till our calling make it  neither in inward nor outward disposition till God make it by grace. Paul as bloody a persecuter as ever was Domitian or julian. Zacheus as unconscionable and covetous a Worldling, as was that rich Glutton damned to hell. The elect and reprobate men, before Grace make a difference, are like two men walking in one journey, with one mind and one heart, like Eliah and Elisha, walking and talking together, when a chariot of fire did incontinent separate them, and Eliah is taken up into heaven, Elisha left upon the earth: not unlike is it when the unlooked for calling of God cometh and separateth those two who before were walking together, yea, running in the same excess of riot; the one changing the course of his life, returneth back again to the Lord, from whom he had stolen: whereas the other not touched with the same Calling, marvels that his former companion hath forsaken him, and walketh still on stubbornly in the former course of his sins to his condemnation. Apply this unto yourselves and see whether this effectual Calling hath separated you in your conversation from the wicked or not, an evident argument that ye shall be separated from them in their condemnation: Blessed is he, that walketh not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of the scornful.  
And if we find after trial that the Lord hath called us, 
The time of our calling is to us as the deliverance from Egypt, or the year of jubilee to Israel.  than should we alway show forth his praises, who hath translated us from darkness into his marvelous light. The Lord showed a great mercy to Israel when he delivered them out of the house of bondage; he set the remembrance of that benefit in the forefront of his law, as a bond ever obliging them unto thankfulness: but their bondage was not so horrible as ours. Pharaoh oppressed their bodies and compelled them to work in brick and clay, yet their spirits were free to sigh and cry to God for the bondage: but here so long as we were the slaves of Satan, he compelled us to work the abominable works of darkness and uncleanness, and therewithal did so captive our spirits that we could not so much as cry and sigh unto God for the bondage, and therefore our deliverance should never go out of our remembrance, and our hearts and mouths should ever be filled with the praises of our redeemer, when we think of this year of jubilee, wherein he hath opened the door of the prison, and set us at liberty as the freemen of God, who were the captived and bond slaves of Satan.  
The author of this calling is the Lord, 
Calling being a new creation is only wrought by God.  even he who calls things which are not, and makes them to be. Ca●ling is a new creation and the first resurrection. The Lord that commanded light to shine out of darkness, is he who hath given to our minds the light of the knowledge of his glory in the face of jesus Christ. It is he who creates in us a new heart, and puts in our bowels a new spirit, that we may walk in his statutes. As man when he was not, could not help to create himself; and Lazarus when he was dead helped not to raise himself: so a stranger from Grace helps not to call himself to the fellowship of Grace: the Lord who makes the barren womb a mother of many children, makes also the barren heart to be fruitful. The praise of our calling belongs to the Lord only. 
August. de verb. Apost.  Nemo dicat id●o me vocavit, quia col●i Deum, quomodo coluisses, si vocatus non fuisses, let no man say therefore hath God called me because I worshipped him, for thou couldst not have worshipped him unless he had called thee.  
The calling of God finds every man either vainly or wickedly exercised. 
Man hath not so much as mind of it when it comes to him.  When God called Paul to be a Preacher, he found him a persecuter: when he called Matthew he found him sitting at the receipt of custom: when he called Peter and Andrew they were mending their nets, no such mind had they as to be fishers of men. As Saul was seeking his Father's Asses, when Samuel came to call him to the kingdom: and as Rebecca had no errand to the well but to water her father's goods, when Eliezer came to seek her in marriage unto Isaac: so if we do inquire at our own consciences how we were exercised when God called us, we shall find our hearts were set upon the trifling things of this world, and that we had no mind of his kingdom: let the praise therefore of our calling ber●s●rued to the Lord only.  
As this work of calling is the Lords only, so he extends it to none but unto those who are chosen: it makes a particular separation of a few from the remanant, 
None are called by this calling but they who are elect.  and doth so distinguish between man and man in all ranks and estates, that of two brethren as jacob and Esau, of two Prophets as Moses and Balaam, of two Kings as David and Saul, of two Apostles as Peter and judas, of two thieves the one is taken, the other is rejected. The first distinction between man and man was in God's eternal counsel, and this is secret: the last distinction will be in that last day wherein the one shall stand at the right hand of jesus, the other at the left, and that shall be manifest: the middle distinction is presently made by this calling of God; his Gospel is the arm of his Grace, being extended sometime to one corner of the world, sometime to another, according to his own dispensation, to sever out his own from among the remanent of the world.  
Whereof it comes to pass, 
What a wonderful distinction this calling makes among men.  that this saving grace of the Gospel enters into a land, but not into every City; it enters into a City, and not into every family; it enters into a family, but comes not on every person of the family. Of Husband and Wife, of Masters and Servants, of Parents and Children, of Brethren and Sisters, the one is taken, the other rejected. It came to jericho and chose out Zacheus: it came to Philippi and chose out Lydia and the jailor: it entered at Rome into the Court of Nero, but lighted not upon Nero: it entered into the Family of Narcissus, but not into the heart of Narcissus. As the Lord so governs the clouds that he makes them rain upon one City and not upon another: so doth he dispense the dew of his grace, that he makes it drop upon one heart, & not upon another. The Gospel is preached to many, but the blessing that comes by the Gospel abides only upon the children of peace. Let every one among you see to himself, this preaching of the Gospel among you assures us that the Lord hath a harvest here, that is, a number that belongs to the election of Grace: but who they are that are his the Lord knoweth, but as for us we may lament as Augustine did of the hearers of his time, In aperto est unde doleam, etc., the matter of our grief is manifest: for we see many of you who hitherto have received the word of grace in vain: but the matter of our comfort is not so apparent; yet do we not doubt but that among this chaff the Lord hath some good Wheat, whom he will perfect by our Ministry, and gather into his garner, to his glory and our comfort, when we shall see that fruit of our labour, which now we● cannot see.  
Always of this which we have spoken we exhort you who as yet stands strangers from grace, 
Miserable are they whom this calling hath not separated.  to consider how miserable your estate is. It should pierce thy very heart for grief, to consider that the grace of God hath converted so many in the city, yea perhaps in the family wherein thou dwellest, and hath not lighted upon thee, but left thee in thy old sins. If the Lord should so do to you as he did to Israel in the days of Achab, cause it to rain for three years and a half upon all the land about you, and not upon your land, would you not take it as a token of God's anger against you? O hypocrite that can discern the face of the sky, and can mark the tokens of his anger in the creature, canst thou not discern the state of thy own soul? nor consider this sensible curse of God, that these thirty or forty years the showers of his saving grace hath descended upon othery round about thee, but never upon thyself: thou possessest still a hard, a barren, and fruitless heart. What shall I say unto thee? to cut thee off from hope of mercy, and to send thee to despair, I have not that in commission, there is ever some hope of a better as long as God calls upon thee: but of this one thing I can certify thee, that for the present thy estate is lamentable, and if this grace go by thee in time to come, as it hath done for the time forepast, it had been better for thee that thou hadst never been borne.  
The time of our calling is but short and limited, let it not go by us without grace, but let us strive to redeem it It is called sometimes an acceptable year, 
The time of our calling is called a year, a day, to tell us it is but 〈◊〉.  and sometimes a day of salvation: some days are longer and some are shorter, but they have all an end. The Jews had a fair long summer day of Salvation, sixteen hundred years did the Lord offer grace to the house of Sem: but now the bright shining Sun of righteousness hath gone down upon them, and darkness is unto them instead of divination; and other sixteen hundred years hath the Lord been offering grace to the house of japheth, persuading them by the Gospel to come and dwell in the tents of Sem, and that by their several families: he began at the Churches of the East; they had their own day, although but a short winter's day compared with that of the jews. From them in the East the light is now come, praised be God, to us in the West; now is our day, how long it is to continue with us who can tell? 
joh. 12. 35.  While therefore the light is with you walk in the light, least darkness come upon you. 
Rom. 13. 11  Let us consider the season, for if once the day of grace go by us, we shall never find it again.  
For suppose this day of salvation were to shine upon this land still on to the world's end, 
No Grace will be offered to us after this life.  yet what is it to thee, seeing the day of grace endeth to thee in the day of thy death? after that, the Lord shall never any more offer mercy unto thee: in that the Apostle wills us to do good while we have time, he tells us that after this there is no time; let us not think quod apud inferos ad faciendos fideles atque liberandos, 
Aug. Euodio. Epist. 99  evangelium praedicatum sit, vel adhue etiam praedicetur quasi & ibi sit Ecclesia constituta, that the Gospel ever hath been or yet is preached in hell, to work Faith in men there for their deliverance, as if there also were a constitute church in it. Here by preaching grace is offered to thee, that if thou wilt believe thou mayst be saved; but if now thou despise it there remains nothing but a fearful looking for of judgement. And no less deceitful is that opinion, that by suffering hereafter thou mayst redeem that life which here thou hast not obtained: Vita hic aut amittitur, aut tenetur, cum istinc excessum fuerit, 
Cyprian.  nullus paenitentiae locus, nullus satisfactionis effectus, Now life is either kept or lost, for when we go out of the body there is no place of repentance, no effect of satisfaction.  
It is a principal policy of Satan to steal away from man the time of Grace: 
Satan's principal policy is to steal away from men the time of grace.  he will not simply say to any man, ye need not to repent at all▪ he knoweth the most profane man will abhor that, he seeks only a delay; thou needest not (saith he) to repent as yet, and so stealeth away one day after another, till the day of Grace be gone. When Pharaoh was stricken with Frogs, and Moses offered to him, that when he would bid him, he would pray to God that he might be delivered from them, it was but an unwise answer he gave him, 
Exod. 8. 10  Pray for me to morrow, it had been better for him to have said, Pray for me presently: but more miserably blinded are they, to whom the Lord presently offers salvation, they delay not till to morrow only, but till the next year, yea, for many years; they are called upon in their youth, but they refuse to repent till they be old, seeking first leave to kiss their father, that is, to follow their own pleasures, before they will resolve to follow the Lord jesus; and so lets their days one after another, be stolen away from them, till at length they be taken away in their sins, and the day of Grace be closed upon them.  
And whom he Called, 
justification posterior to Calling in order, not in time  them also he justified. Having spoken of our Calling, we come now to speak of our justification. This is a new benefit different from the former benefit of our Calling, posterior to it in order of working but not in time: for in the same moment wherein the Lord by effectual Calling gives us faith to believe, he doth also justify us.  
That we may understand what a benefit this is, 
The word of justifying three ways taken.  we are to know that the word of justifying hath three principal significations. First, to justify is all one with this, to sanctify, or to infound by grace new qualities into the soul of man, and so justification is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seu motus ad justitiam, as Dan. 12. They who justify many, shall shine as Starre● for ever; and in this sense the Papists take it in this question, but wrongfully. 
Luke. 7. 29  Secondly, to justify, is to acknowledge or declare one to be just: so it is said that the Publicans justified God; of force we must expound it, they acknowledged or confessed him to be just: so S. james saith that a man is justified by works, that is, declared to be just by his works, or as S. james expounds it himself, his justification is showed by his works. Thirdly, the word to justify, is a judicial term, and it signifieth to absolve in judgement, and is opponed to condemning: so Solomon useth it, He that justifies the wicked, and condemns the just, are both alike abomination to the Lord: and in this sense the Apostle useth it here, for he oppones it to condemnation.  
This right understanding of the word, 
justification is opponed to condemnation.  will lead us to know what the benefit of justification is: for what ever condemnation be, justification must be the contrary: they are both judicial terms, used in judgement holden on matters of life and death. Condemnation (no man will deny) is the sentence of a righteous judge, adjudging a malefactor to death for some capital crime whereof he is found guilty in judgement: justification then is the sentence of God, a righteous judge, absolving the man that is in Christ from sin and death, and accepting him to life for the righteousness of Christ, which is his.  
So that it is evident, 
How the state of the controversy of justification stands between us and the Papists  the state of the question in the controversy of justification will be this: how is a man justified before God? that is, what is it that a man must bring before God's tribunal, for the which he shall be pronounced innocent, absolved from death, and adjudged to life? whether is it our works of sanctification inherent in us, or is it the righteousness of Christ given unto us, and made ours? The question being this way taken up, shall give great light to the controversy that is between us and the falsely named Catholics of our time: for we deny not that there is in God's children an inherent sanctification, and that they are changed from unrighteousness to righteousness, but this inherent righteousness (say we) is not able to purchase to us an absolvitory sentence from death.  
To make this yet more clear, 
Four names given to that righteousness, by which we are justified.  let us know that the righteousness by which we are justified, receives four names: first, it is called the righteousness of Christ: secondly, the righteousness of God: thirdly, the righteousness of Faith: fourthly, our righteousness. The righteousness of Christ, because it is conquered by him, and inherent in him, as in the proper subject: The righteousness of God, because he only in his marvelous wisdom found it out: it is called the righteousness of Faith, because Faith is the instrument by which we apprehend it: and it is called our righteousness, because it is given unto us of God to be ours, by imputation on God's part, by acceptation of it by Faith upon our part, for these two ways that acquisite righteousness of Christ is made ours.  
This we have to mark for our comfort, 
The consideration that Christ's righteousness is ours, stoppeth the mouth of all that impugns our Faith.  against those objections, which either inwardly by Satan, or outwardly by men of a contrary opinion are objected unto us. If they to trouble our peace, and weaken our Faith, ask, how can ye be justified by a righteousness which is not yours? we answer, the righteousness of Christ is ours, and ours by as great a right as any other thing that we possess is ours, to wit, by the free gift of God: seeing it hath pleased God to give us a garment who were naked, and to give us, who had none of our own, a righteousness answerable to his justice, what interest can either man or Angel have to resist it?  
The evasions and objections, 
Works not of the unregenerate only, but of the regenerate also excluded from the act of justification.  whereby the adversary impugns this doctrine, are chiefly these: First, the Apostle (say they) excludeth the works of nature, not the works of Grace; the works of a man unregenerate they confess cannot justify him, but the works of a man regenerate, say they, do justify him: but this is false, as is proved first by examples: for Abraham whose example the Apostle bringeth in to confirm the doctrine of justification, was a regenerate man and effectually called; yet as witnesseth both Moses and S. Paul, 
Proved by examples.  his faith was counted to him for righteousness. David after he had been a regenerate man yet saith, Lord enter not into judgement with thy Servant, for in thy sight shall no flesh be justified. The Apostle Paul protests of himself, I have in all good conscience served God unto this day; neither know I any thing of myself, yet am I not thereby justified: he was more abundant in good works than all the rest of the Apostles: he did also bear in his body the marks of jesus; and was renowned through his manifold sufferings: If ever any regenerate man could have been justified by his good works, it was this holy Apostle, yet he tells you himself, for all that I have done, for all that I have suffered, yet am I not thereby justified.  
The same is proved by reason: 
The same proved by reason.  that which by order of nature follows our justification before God, cannot be said to justify us in the presence of God; cannot be said to justify us in this sense: but so it is, good works by order of nature, follows our justification before God, Non praecedunt iustificandum sed sequuntur justificatum. 
Augustine.  Again, such works as are not perfectly agreeable to the rule of Legal justice cannot justify us, but rather falls under that curse, Cursed is he who fulfilleth not every ●ot of the Law: but so it is, that the works even of men regenerate, are not able to answer the perfection of the Law. 
Eccles. 7.  There is no man (saith Solomon) just in the earth, that doth good and sinneth not. If I would dispute with God, I could not (saith job) make answer unto one of a thousand. All our righteousness (saith jeremy) is but like a menstruous cloth: and our Saviour hath taught even regenerate men to pray daily for the remission of their sins. Quid ergo de peccatis nostris fiet, 
Bern. in fest. omnium. sanct. serm. 1.  quando ne ipsa quidem pro se respondere poterit justitia nostra? what then shall become of our sins, when our righteousness is not able to answer for itself? Vae hominum justitiae quantumuis laudabili, si remot● misericordia Dei iudicetur: woe to the righteousness of man were it never so lowable, if God setting aside mercy enter to judge it.  
But they insist, 
How it is that works of men regenerate do not merit, seeing they are works done in us by the spirit of Christ.  the works of regenerate men are the works of Christ, for it is he who by his spirit works them in them, therefore they are meritorious and justifies. I answer, the works of Christ justifies, it is true, if ye understand his personal works, done by himself in his own person; as the Apostle teacheth us, He hath purged our sins by himself. But as for those works which he works in us by his spirit of grace, 
Heb. 1. 3  he works them not for our justification, that as I have said he hath done already by himself and in his own person, but for our sanctification. Secondly, the good works of men regenerate are so wrought by Christ in us that they are also wrought by us, and we have our working in them, and therefore by reason of our imperfection cannot be perfect: for as the fountains of the actions are, so must the actions be themselves, the fountains are mixed being partly good, and partly evil: for our mind is not so illuminated that there is no darkness in it; neither is our heart so sanctified that there is no uncleanness in it, and therefore the actions flowing from thence cannot be perfect works of light and sanctification.  
They insist yet further and objects, 
Faith & works are not simply opponed to other, for they are inseparable but opponed only in the act of justification  if the Apostle say they in his conclusion, we are justified by Faith without the works of the Law, did understand the works of Grace, than it would follow that he oppones things which are not to be opponed: for works and Grace, works and Faith, works and Christ, are not opposite but agrees very well together, as the cause and effect, as the tree and the branch. To this we answer that Faith and works agrees well together, but there is no thing in the world which agree so well the one with the other, but in some things they may be opponed: as for example; the tree and the branch agrees very well together, but if the question be moved whether the tree bears the branch or the branch the tree, in this they are opponed; that which is affirmed of the one must be denied of the other. Again, there is a very sweet harmony between a natural Father and the son, the one of them cannot be without the other: for he is not a Father, who never had a son; neither is he a son, who never had a father: but if this be the question which of them gave beginning to another, here we must oppone them, affirming that of the one, which we deny of the other. In like manner there is a very sweet harmony and agreement between Faith and good works; but if this be the question, for which of them it is that God doth justify us, there we must oppone them, affirming with the Apostle that we are justified by Faith, and not by works: alway the opposition is not simple, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Their second evasion is a distinction of the works of the Law, 
Works not of the Ceremonial law only but of the Moral also excluded from justification.  Moral and Ceremonial. It is true say they that the works of the law ceremonial justifies not, but the works of the Law Moral justifies. But the Apostle in his conclusion excludes from justification the works of the Law Moral, for these reasons: he excludes those works of which he hath proved both jews and Gentiles to be guilty, but so it is he hath proved them to be guilty of the transgression of the Law Moral, as is evident out of the sins wherewith he charges them, therefore, etc. Secondly, he excludes from justification the works of that law by which comes the knowledge of sin; but so it is the knowledge of sin comes by the law Moral, therefore, etc. I had not known (saith the Apostle) that concupiscence is a sin, except the law had said thou shalt not covet. Now it is evident that this is a precept of the law Moral.  
Their third evasion is by a distinction of the first and second justification, 
The distinction of the first and second justification improved.  the first whereof say they is by Faith, but the second is by works. But this twofold justification is also forged: for justificatio est actus individius & simul totus, there is no first and last in the act of justification: he that is once condemned judicially stands so, and he that is absolved stands so. Again, this distinction confounds two benefits, 
justification & Sanctification distinct benefits.  justification & sanctification▪ which to them is the second justification. That they are distinct benefits the Apostle doth teach us, Christ is made to us righteousness and sanctification; but they inconsiderately confound them: for if these new qualities infused by Grace into the soul of man, and good works flowing there from be the matter as they say of man's second justification, then let them tell us what is the matter of his sanctification.  
To conclude this, 
justification & Sanctification inseparably conjoined.  these are two inseparable benefits, to whomsoever the Lord imputes the righteousness of Christ, and gives them Faith to accept it as their own, like as for it he absolves them from sin and death, and adiudges them unto life; so also incontinent works he in them by his holy spirit, an inherent righteousness, by which they become new creatures: so that our justification hath inseparably annexed with it sanctification. But this sanctification of our● is so imperfect, that howsoever it be accepted of the Father for the righteousness of Christ, yet is it not so perfect nor sufficient that for the merit thereof we dare seek to be absolved from our sins, and received into favour.  
Them he also glorefied. 
Glorification our last and highest estate out of which we shall never be changed.  Glorification the last link of the chain is the last and highest benefit that we have by Christ, by which both our soul and body shall be restored to a greater glory and more happy, than ever we enjoyed in Adam. He had his own most excellent privileges; he had this inward glory, that he was created to the image of God, he had also for outward glory a dominion and Lordship over all the crea●ures of God: the heavens were made beautiful for his sake; the earth made fruitful; Paradise assigned to him as a special garden of pleasure, and all the creatures ordained to serve him: but by our second creation we are beautified with more excellent privileges; that same image is restored to us; new heavens and new earth created for our sake, and with all these we shall have the Crown of perseverance, which Adam had no●: for glorification is our last and highest happy estate, out of which we shall never be transchanged, and therefore the Apostle goes not beyond it.  
And herein appears the Lords wonderful power and goodness, 
How the glorification of our bodies shows Gods wonderful goodness and power.  who of the fall of man takes occasion to make man better than he was before the fall. Our bodies shall not be raised like to Adam's body, for even in the state of innocency he was mortal; but they shall be raised up like to the glorious body of Christ. Solomon built a Temple, the Chaldeans destroyed it, and it was never again restored to the former glory, which moved the ancient men to mourn, when they saw how the glory of the second Temple was not like the glory of the first; but it shall be the great joy of our ancient Father Adam, when he shall see how far the glory of the second creation shall exceed the glory of the first.  
Of this Glorification the Apostle speaks in the time past, 
Three degrees of eternal life.  partly to declare the certainty thereof, and partly, because it is already begun: for there are three degrees of that Glory. The first in this life, and that is our sanctification, called by S. john, the first resurrection, and by S. Paul our transformation into the glorious image of God. The second is in the hour of death, and that is a nearer union of our souls with jesus. The third will be in the last day, wherein both soul and body shall be glorified; this is the highest step of Salomon's throne, unto the which we must ascend by the former degrees. 
The first degree is in this life, & hath in it these three. 1. Righteousness 2. Peac. 3. joy..  As for the beginning of this glory, which now we have, it consists in these three; Righteousness, Peace, and joy: there is a joy which is no presumption, flowing from a peace which is not security, bred of righteousness which is not hypocrisy: in these three stands the beginning of eternal life here upon earth, and in the perfection of them shall consist the perfection of eternal life afterward in heaven: perseverance in righteousness, peace, joy and glory being adjoined unto them.  
This joy which is the highest degree of eternal life, 
A threefold joy we have in this life.  we can attain to here upon earth, hath also these three degrees: first, there is a joy which ariseth of believing, we have not as yet seen● the Lord jesus; yet do we believe in him, 
1. Pet. 1.  and rejoice in him with joy unspeakable and glorious. Secondly, there is a joy which ariseth of feeling and tasting, taste and consider how gracious the Lord is, and this feeling is much more than believing. Thirdly, there is a joy which ariseth of sight and of spiritual embracing; such was the joy of Simeon when he saw that promised salvation, and embraced the Lord jesus in his arms.  
Hereof ariseth to us first a lesson of comfort: 
By the joyful first fruits of eternal life, we may judge of the fullness thereof.  if the beginnings of this glory be so great, that as S. Peter saith, they bring to us joy unspeakable and glorious, what shall the fullness thereof be? let this waken in us a loathing of these vain perishing pleasures, and a longing for that better and more enduring substance, 
Bern. in cap. i●iun. Ser. 2.  Certe non sunt tibi not a futura gaudia, si non renuit consolari anima tua donec veniant, thou knowest not those joys which are to come, if thy soul do not refuse all comfort till they come unto thee. 
Basil. ser. in Gord. Mart.  Certe si sempiterna essent haec terrena, tamen prae coelestibus essent commutanda, Certainly albeit these earthly things were eternal, yet were they to be exchanged with those that are heavenly. And therefore let the little taste of that joy which we have now work in us a greater hunger and thirst after the fullness thereof.  
And again we are here to be remembered, 
This joy is not found but in the depth of a contr●●e heart.  that as pearls are found in the bottom of the water, and gold is not gotten in the superfice, but bosom of the earth: so this joy is not to be found but in the inward parts of a broken and contrite spirit: many speak of this joy who never felt it. Righteousness is the mother of Peace, and Peace the mother of joy: they who have not learned to do well, and cannot morn for the evil which they have done, how shall they taste of the joys of God? we must pierce by the hammer of contrition into the very inward of our hearts, or ever we we can find the refreshing springs of Gods sweet consolations arising unto us. It deceives many that they think eternal life is not begun but after death, but assuredly except now thou get the beginnings, thou shalt never hereafter attain to the perfections thereof, and therefore look to it in time.  
As for the second degree of this glory, 
Of the second and third degree of eternal Life.  which is a nearer union of our souls with jesus Christ after our dissolution by death, it is not my purpose now to insist in it. As for the third degree which consists in the glorification both of our souls and bodies, we have spoken of it before, specially in the 18. verse. Now the Tabernacle of God is with men, but then shall our security be without fear, and our glory consummated, when we shall dwell in the Tabernacle of God: unto the which the Lord bring us all for jesus Christ's sake. Amen.    

THE GLORIFICATION of a Christian.  
Where you may see the counsel of GOD concerning man's Salvation more clearly manifested.  
THEY THAT HAVE EYES MAY COME and see the Christian possessed and crowned in his heavenly Kingdom: Which is the greatest and last benefit we have by Christ jesus our Lord.  
Come and see.  
Written by Mr. William Cowper, Minister of God's word at Perth.  
LONDON: Printed by Thomas Snodham for William Firebrand, and are to be sold at his shop in Popes-head Palace. 1609.   

TO THE MOST EXcellent, Virtuous, and Gracious Prince, Henry, by the Grace of God, Prince of Wales, and Heir Apparent unto the most famous Kingdoms of England, Scotland, France, and Ireland: All happiness in this life, and eternal Glory in the life to come.  
THat which the Apostle hath severally delivered in the two former Discourses, dedicated to your most Royal Parents, he now in this last Treatise collects and conjoins in one, which therefore of right can appertain to none more than to you Sir, who being by them both the happy fruit of heavenly providence, and dearest pledge of their mutual love, and joy, may justly challenge interest in the smallest good over which their names are named. Sir, here is the way to that Crown of Triumph, which the more you know, the more (I hope) shall you place your glory in it. Crowns of earthly Kingdoms are indeed the gifts of God, but such as bring not so much Honour as they breed unquietness. O nobilem magis quam foelicem pannum (said Antigonus.) If the cares which dwell in the Diadem w●re known, no man would stoop to the ground to take it up (said Seleucus.) And albeit, it be not given to all to know this in their entry to Honour, yet are they all compelled to acknowledge it in the end. Severus Monarch of the world, found his Crowns but comfortless to him in death, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have (said he) been all things, and it profiteth me nothing. Not only the tears of Xerxes, but the laments of Solomon may witness to all the world, that the end of the worm-eaten pleasures of this life, is heavy displeasure: yea, the golden head of Babel had at length worms spread under him, & worms to cover him. Esa. 14 For all flesh is grass, and the glory thereof as the flower of the field: Only, The word of the Lord endures for ever. By which that same God who hath called you to be an apparent Heir of the most famous Kingdoms on earth, doth also call your Grace to a more certain inheritance of a better Kingdom in heaven, which cannot be shaken: whereby above other Princes, and Rulers of the earth ye are blessed, if so be ye answer your Calling, endeavouring to be no less than you are named: Principem te agnosce neseruias affectibus. It is unseemly in any, but most of all in a Prince, to become as●ruant, either to the corrupt humours of men without him, who creeping in into the Courts of Kings, like worms into the bosom of excellent trees, do nothing but consume them: whom Godly Constantine properly called Tineas & Sorices palatij, subtle perverters of the good inclination of Princes in manners and Religion, where they can prevail: or yet to the disordered affections of his own heart, which if they be not restrained do quickly turn the glory of a man into shame. What did it profit Cham that he was the Son of Noah, the Monarch of the world, and Patriarch of the Church in his time; or that he was the Heir of the third part of the world? 
Chrisost.  vitia siquidem voluntatis vicerunt privelegia naturae, his own undantoned will bursting out in contempt of his Father, brought upon him that curse, and shameful name, A Servant of Servants, which was never taken from him. Seeing God (as saith the Apostle) is the glory of man, what honour can make that man glorious, who caries not the Image of God, consisting in righteousness, and true holiness? but especially a King, whom the very Ethnics called Animata Dei imago in terris, should carefully keep that Image which keeps his glory. Naturally facilius aliis, quam nobis imperamus, but in very deed he shall never be a skilful Ruler of others, who is not first taught of God to rule himself, 
Basil.  decet eum qui aliis praefectus est interiora sua decenter adornare.  
The best remedy against both these evils, is to embrace that wholesome counsel given by God to the Governors of his people, Let not the book of the Law depart from thee, but meditate in it day and night, that thou mayst do according to all that is written therein: turn not away from it to the right hand nor to the left, so shalt thou make thy way prosperous, and shalt have good success. Beware of those Lucifugae, haters of the light, because it discovers the darkness of their errors, Qui cum a Scriptures redarguuntur, 
Tertull.  in accusationem Scripturarum se convertunt. As the wise men following the Star, were at length led by it to Christ, so if according to Peter's counsel, ye take heed to the light that shineth in darkness, not only shall the day star arise in your heart, but that clear shining Sun of Righteousness (so named by Malachi) ever rising and never going down, shall illuminate you with his brightness. And herewithal take to you the domestic example of your Royal Father, who stands before you as a pattern of piety, viwm omnis virtutis exemplar: it shall be no small proof of your progress in virtue, and greatest praise among your godly Subjects, that ye be a follower of him. And so praying Almighty God that your happy deeds may exceed all that great hope which is conceived of you, I humbly take my leave.  
Your Grace's humble Servant and daily Orator William Cowper, Minister at Perth.   

THE GLORIFICATION of a Christian.  
HERE FOLLOWS BY WAY OF CONclusion the third part of the Chapter, containing the Christians triumph against all sorts of Enemies.  

Verse 31. What shall we then say to these things? If God be on our side, who can be against us?  
NOW follows the conclusion of the whole Chapter: 
The conclusion of the whole Chapter, consisting first of a general, secondly of a particular triumph.  wherein the Apostle breaking off the course of his former speech, gathers up all that he hath spoken into a short sum, he began at the first and lowest benefit which God in Christ hath bestowed upon us, to wit, deliverance from condemnation: this is indeed the least of his mercies, yet so great that if we had received no more, we are never able to yield unto the Lord that praise which is due for it. Yet as I said it is but little in respect of that which God hath done unto us, and therefore the Apostle beginning at it ascends continually ●ll he comes to the last and highest, which is our estate of glorification; and so having tun so high in the enumeration of God's mercies towards us that he can go no higher, he bursts out into an exclamation, as if he did say, more cannot be spoken, further comfort cannot be given, but contents himself to make a brief recapitulation of all that he had said; wherein first he triumphs generally, verse 31. & 32, thereafter particularly: and that first against sin, Who shall accuse, who shall condemn? verse 33. 34. Secondly against affliction, who shall separate us from the love of God? outward and visible enemies cannot do it, by no sort of trouble, verse 35. 36. 37. Inward and invisible enemies are not able to do it, verse 38. 39 Thus like a valiant man established on Christ, in his own name, and in the name of the rest of God's children, he proclaims a de●iance to all his enemies visible and invisible whatsoever.  
The general triumph contained in these two verses consists in these two. 
The first part of his general triumph, nothing can be against the Christian to hurt him.  In the first he glories that nothing can be against the Christian to hurt him, the reason is, because God is with him. In the second he glories that the Christian can want nothing that is needful for him, the reason is, seeing the Lord hath given unto us his own son, which is the greatest gift, that can be given, he will not let us want any of his inferior gifts.  
If God be on our side. 
Worldlings evil judges of God's presence who measure it by external prosperity.  His meaning is if God be with us, electing, calling, and justifying us, that he may glorify us, as hath been said, than we may be sure that nothing can be against us. This I mark because worldlings judge of God's presence with men by the wrong rules, to wit, as Abimelech and philoc judged of Abraham, we see say they that God is with thee, 
Gen. 25. 22.  because thou prosperest in all that thou dost. That which they judged was true, for GOD was present with Abraham indeed, but the rule by which they so judged was not sure: for if this rule were sure, how often might the wicked be judged to be blessed? who prosper in all they put their hand unto: 
Not by inward Grace.  the rich glutton might be thought more happy than poor Lazarus: but the presence whereof the Apostle speaks is not to be tried by grace, which grace flowing from thy effectual calling, is a surer argument to prove that God is with thee, then if he should give thee, as he did Esau, the fatness of the earth for thy portion, and multiply upon thee in never so great abundance the things of this world.  
And that we should not be deceived to judge otherwise, 
The presence of God exempts not his children from trouble both inward and outward.  our blessed Saviour hath forewarned us both by his word and example, how that great troubles outward and inward are to follow them which follow him. In the world (saith he) ye shall have trouble, in me ye shall have peace. So soon as our Saviour was borne Herod raged against him, seeking his life; to warn us saith chrysostom, that so soon as we are borne Christians we should look for trouble: jacob got no sooner the blessing but incontinent Esau persecutes him. Sosthenes before he was a Christian was a ruler of a Synagogue, but after that he embraced the Faith of Christ, they deprived him of his office, and scourged him. Paul a persecuter is in great worldly honour, commissioner of the high Priest and Elders of Ierulal●m; but when he becomes a Preacher, his former friends becomes his enemies. The same is also true in inward temptations: when our Saviour began to discharge the public office of the Messiah, sathan began to tempt him: of his two most excellent Apostles, the one was winnowed by Satan, the other buffeted by the Angel of Satan▪ and all to tell us that notwithstanding the Lord be present with us, yet we may be tempted as our Saviour was, winnowed as Peter was, buffeted as Paul was; and therefore let us despise the judgement of worldlings, and lying conclusions of Satan, who would make us to esteem our inward and outward temptations to be tokens and arguments of God's departure from us.  
Again, 
The whole world consists of two contrary factions  perceive here how in the world are two contrary factions, the one alway militant against the other. This enmity was proclaimed by God in Paradise, and hath continued since, like as it shall for ever without reconciliation; only let us take heed upon what side we stands if we stand upon that wherein God is Captain, and all the Saints of Christ are soldiers, we are happy, for here the victory is certain: 
Miserable are they who are militant under the Prince of darkness.  otherwise they who are among the children of disobedience, militant under the Prince of the air, are most miserable, their end is darkness, shame, and confusion. It is a comfortable Oration which Abijah King of Iud●, having in his army four hundredth thousand, made to jeroboam King of Israel, 
2 Chro. 13. 8  & his army of eight hundred thousand, with you (said he) is the multitude, but with them ye have the golden calves: but with us God is a captain, and his Priests, to sound with the trumpet an Alarm against you: therefore O Israel fight not against the Lord God of your fathers, for ye shall not prosper: but this comfort much more appertains to the true Israel of God, howsoever there be many which are against us, the golden calves are with them, that is, strange gods, which shall be their destruction. As Moses when he was to plead the cause of God, stood in the gate of the Camp & cried, whosoever pertains to the Lord let him come to me, so daily by the word of God do we exhort you which are on Gods ●ide to gather you together into one, not that it is possible ye can be separate from them in this life in regard of personal conversation, 
1 Cor. 5. 10.  for so saith the Apostle, ye behoved to go out of the world, but that by difference of your words and deeds from them, ye declare that ye are not of their communion.  
They who are one the side of jesus are known chiefly these two manner of ways: 
Why all the followers of Christ are pursued of Satan with restless malice.  First, Satan fights against them: Secondly, they are also warriors against him: the first without the second is nothing; for man even as he is a natural man is an object of Satan's malice, but where the grace of God hath made the man a new creature, there Satan doubles his hatred; for he envies most the glory of God's mercy, whereof he knows he shall never be partaker. As nabuchadnezer's countenance changed, and his rage increased when the three Children refused in his face to worship his image, and thereupon commanded to make his Oven seven times hotter than it was before: so is Satan's malice most intended against those who plainly refuse to fall down and worship him.  
But that the godly be not discouraged with his malice, 
What com●ort christians have of this that they find Satan an enemy to them.  let us remember that first he was an enemy unto God, or ever he was an enemy unto us, and that we have cause to rejoice in that we find that Apostate spirit an enemy unto us, whom God from the beginning hath proclaimed to be an enemy unto himself. Secondly, we are to collect of his invasion and our resistance that there is in us some measure of the grace of jesus Christ: for against those doth he multiply his malicious assaults, on whom he sees that the Lord hath multiplied his graces: like to a crafitie Pirate, who passing by the empty vessel, sets upon that which is loadned. Thirdly, however he being compared with us hath many vantages; as that he is more subtle in nature, being of greater experience and more ancient, being now almost six thousand years old: and hath also vantage of place; for he is the Prince of the Air, assisted with armies of spiritual wickedness, who for their number are legions, for their strength principalities & powers, for their subtlety serpents, for their fierceness dragons: yet stronger is he who is on our side, than they who are against us; the serpent's head is bruised, some life remains in him, but he hath no power to inflict death on them which are in Christ.  
But what ever enmity Satan exercise against us, 
If so be that they also live at inimity with Satan.  it is not sufficient to comfort us, unless we also live as enemies unto him. It was a notable speech of Azariah to Prophet to Asa, the Lord is with you, while ye be with him: if thou stand with the complete armour of God, 
2 Chro. 15. 2  pleading the cause of God, fight against the enemy of God, than mayst thou say in a good conscience, God is with thee, and thou art with him. But alas we see in this generation many wearing Christ's livery, and bearing Satan's armour, professing friendship to Christ yet fight against him: these two factions are entered already into the battle pell-mell, so that in the smallest fellowships some ye shall find advancing the kingdom of the one, 
This comfort taken from carnal men who profess friendship to Christ, and are servants to Satan  though very few to fight for the glory of the other. What a shame is this for us, who say we are on the Lord's side, that a wicked man serving Satan shall in our audience open his mouth to blaspheme God, and we will not open our mouths to rebuke him? we see carnal men so shameless that they stand upon no circumstances to dishonour God, and we who profess we love him, for fear we fail against courtesy, and I cannot tell what circumstances, dare not open our mouths to praise him. Our coldness in this point hath need to be admonished, that we may be stirred up not by profession only, but by conversation also, to make it known to the world, that we belong wholly to the Lord jesus.  
Who can be against us? 
A Christian wants not enemies.  It may seem strange that the Apostle should use any such interrogatory: what Christian wants enemies enough against him? yea saith not the Apostle of himself, 
1 Cor. 15. 32  that he had beasts at Ephesus with whom he behoved to fight? was there not an Angel of Satan sent to buffet him? 
2 Cor. 12. 7.  did not Nero at length behead him? how is it then that he asks who can be against him? But we are to know that the Apostles meaning is not that godly men have no enemies, but that no enemy can take from us that for which we strive: 
But none of them can take from us that for which we strive.  it is not for the maintenance of our bodily life that we fight, when our enemies have taken that from us, they have done no more than Potiphars wife did to joseph, when she pulled the garment from him. There are three notable things for which we strive, and which the world is never able to take from us: the love of God which he hath borne to us: the grace of God which he hath communicated to us in our calling: the glory of God and eternal life, which hereafter doth abide us: no power of man nor Angel is able to deprive us of these things.  
An example whereof we have in that notable warrior of God, 
This is declared in the example of job.  Patient job, whom the Lord set up as an object of all Satan's buffets, and against whom he was permitted to use all the stratagems of the spiritual warfare that possibly he could: he crossed him not only in his goods, in his children, and in his own body, but also in his mind; by his wife he tempted him to blasphemy; by his friends to diffidence; yet by none of these could he overcome him: In his outward troubles his resolution was, 
job. 1. 21.  the Lord hath given, the Lord hath taken, blessed be the name of the Lord for ever: in his inward terrors his resolution was, Albeit the Lord would slay me, 
job. 13. 15.  yet would I trust in him: so impossible is it for Satan by any tentation whatsoever, to separate from the love of God, his Children, chosen, called, and justified.  
To clear this, 
The Lord is present with his children to keep them, sometime from trouble, sometime in trouble  let us yet know that God is many manner of ways present with his children in trouble: first, he is with them by preventing the danger, so that he will not suffer the intended evil of the enemy to come near them: so he brought Senacherib to see jerusalem without, but suffered him not to shoot so much as a dart against it within. Sometime again the Lord enters his children into the trouble, as Daniel into the den, joseph into the prison, the three Children into the fire; but delivers them in such sort that both his glory, and their comfort is greater than if they had not been in trouble at all: Sometime he suffers his children to end their mortal lives in trouble, and yet is with them strengthening them by his glorious might to all patience and long suffering, filling them with such a sense of his love, that in death they rest under the assurance of life.  
The practice of this see in the examples of Eliah and Paul: 
This also is declared by examples.  when jezabel vowed to have the life of Eliah, ye shall see that the Lord is with him, sometime to hide him, that albeit Achab and jezabel seek him they cannot find him: sometime God lets Achabs' captains see where he is, but consumes with fire them that came proudly to take him: Sometime he presents him to Achab and jezabel, but bridleth the tyrants that they have no power to stir him. The Apostle Paul in like manner being sent prisoner to Rome, 
2. Tim. 4. 17.  the Lord assisted him in such sort that he delivered him out of the mouth of the Lion Nero; and yet the second time suffered him to fall by the sword of the same tyrant: shall we think that the Lord was not with the Apostle to assist him the second time as well as the first? let it be far from us. The Lord was with him indeed to make his death a seal and confirmation of that Gospel which he had preached in his life. The comfort than remains, that however God work with his children in trouble, no adversary is able to take from us that for which we strive, to wit, grace, and glory, they may be unto us as the sharp razors of God, to cut away our superfluities, but shall never be able to bereave us of the end of our Faith, which is the everlasting salvation of our souls.   

Verse. 32. Who spared not his own Son, but gave him for us all unto death, how shall he not with him give unto us all things also?  
NOw followeth the second part of the Apostles general triumph, 
The second part of his general triumph, the Christian can want nothing that is needful for him.  wherein he glorieth that the Christian can want nothing needful for him; for seeing the Lord hath given unto him, the greatest, and most excellent gift, to wit, his own Son, is it possible that he will deny him any secondary or inferior gifts needful for him? Satan who is a liar from the beginning, accused the Lord of two things: first, of an untruth: albeit the Lord hath said it, yet ye shall not die: secondly, of Enuy. In the first Satan is proved false and the Lord is found true: for are they not dead to whom the Lord said, ye shall die? In the second Satan is found a calumniator: for what good tree will the Lord refuse to his own, who hath given unto them this excellent tree of life, which brings with it unto them all things needful for them.  
To amplify this great love of God, 
The great love which God hath showed in giving his Son for us.  the Apostle saith not simply, that he gave his Son for us, but that he spared not to give him. O wonderful love! the Natural and only Son of God is not spared, that the adoptive sons may be spared: for our sins being imputed to him by the ordinance of God his Father, and voluntarily accepted by himself, 
Esa. 53. 5.  so the punishment of our sins and chastisement of our peace was laid upon him, that by his stripes we might be healed. The bitter cup due to us was propined to him, for the which albeit he prayed to his Father, that if it were his will, 
Mat. 26. 39  this cup might pass by him, yet the Father spared him not, but held it to his head, till he drank out the uttermost dregs thereof. So strait is the justice of God, that sin being imputed to the Son of God, who had no sin of his own, is pursued to the uttermost. The greatest example of justice that ever the Lord declared in the world, the drowning of the original world, the burning of Sodom; the plaguing of Egypt; were terrible proofs of the straightness of divine justice, but nothing comparable to this.  
Which I mark partly for a comfort to the Godly, 
Comfort for the Godly that the justice of God shall not, nay cannot strike upon them.  and partly for a warning to the wicked: it is our great comfort, that the salvation which jesus hath purchased unto us, he hath obtained it with a full satisfaction of his Father's justice, so that now we that are in him, are not any more to fear it. The great judge of all the world will not do unrighteously, to require that again from us, which our Christ, whom he himself hath given unto us, hath paid for us.  
And as for the wicked who are not in Christ, 
Miserable are the wicked who in their own persons bear the punishment of their sins.  how miserable will their state and condition be, for they must bear the punishment of their own sins in their own persons? If the burden of that wrath due to our sins, caused jesus to sweat blood, 
Mat. 26. 38.  and to say, that his soul was heavy unto the very death. O how shall the burden of this wrath press down the wicked! it is even a horror to think of it: their faces shall be confused without, and their spirits oppressed within, with tribulation and anguish; he that spared not in his own Son sin imputed unto him, will he spare in thee sin committed by thyself? no, no, when he beginneth to smite thee, he shall never lift up his hand from thee, but double his stripes upon thee, and there shall be no end of thy sorrow. As the joys prepared for the godly, so the pains prepared for the wicked, are such as the eye never saw, the tongue cannot utter, nor the heart conceive. That place of the damned is the great deep, the Ocean of all the judgements of God, all his temporal plagues are but like little ri●ers and strands running into it.  
If therefore the beauty of Zion doth not allure us, 
How both Zion's beauty & Sinaies' terror should move us to repent.  let the terror of Sinai afray us. The Lord proclaimed his Law in a fearful manner upon mount Sinai, but in a more terrible manner will he execute it: if Moses who was so familiar with the Lord, trembled when he heard it proclaimed, what horrible fear shall overtake the wicked when they shall see it executed upon themselves? Let therefore the children of wisdom hearken in time to the joyful tidings of peace which are daily proclaimed on mount Zion; let us drink of the still and peaceable waters of Siloh, which flow from it; let us embrace that mercy which jesus by the merit of his death hath conquered unto us, that so we may be saved from the wrath which is to come.  
His own Son. 
How Christ is Gods own Son.  jesus Christ is called Gods own Son both in respect of his divine and human natures: for as he is God, he was begotten of the Father by so unspeakable a generation that as Esay saith, 
Esay. 53. 8.  none are able to declare it: and as he is man, he is the Son of God, conceived by the holy Ghost, made man indeed, but not after the manner of other men, but of this: see Verse. 3.  
But gave him for us all. 
The price of our redemption tells how much the Lord hath esteemed of us.  This is very often alleged in holy Scriptures, as an argument of the great love of God toward us, that he gave his son to death for us: and so it is indeed, for it is not by any corruptible thing, as Gold and silver that he hath redeemed us, but by the precious blood of his own Son, 
1 Pet. 1. 18.  the Lamb undefiled, and without spot. There is no man will give much for that whereof he esteems but little, we measure the price of a thing according to the worth of it in our judgement: even so of the greatness of that gift which our God hath given for us, we may estimate the greatness of his affection toward us. Precious indeed in the sight of the Lord is the death of his Saints: who to redeem us from death spared not to give his dearest son unto the death. 
Gen. 22. 12.  It was the Lords reasoning to Abraham, now I perceive thou lovest me, because for my sake thou hast not spared thine only son: and have we not much more cause to turn over the same reasoning to the Lord; now Lord we perceive thou lovest us, because for our sake thou hast not spared thine only one son. The Lord shed abroad in our hearts more abundantly the sense of that inestimable love, that we may be careful to requite the kindness of the Lord, putting his holy will before all things in our affection, and endeavouring in holy love to serve him, who hath saved us.  
Shall he not with him give us all things also? 
All things belong to the godly in regard of right, albeit not in regard of possession.  We are to understand all things that are needful for us: And here it is necessary that we put a difference between our right and our possession. The children of God have the right and property of all Gods good creatures, for Christ their Lord is the heir of all, and hath made them with himself fellow heirs: 
1 Cor. 3. ●5.  All things are yours (saith the Apostle) and ye are Christ's, and Christ is Gods. But as for the possession of them, the Lord gives it or withholds it, according as he sees may be for the good of his children. We know our father Abraham had the right of Canaan when he had not the possession of it, and are not therefore to think it strange that the Lord gives not always possession of that to his Children whereof they have the right. But as for the wicked they have possession without a right, and therefore shall be punished as thieves and robbers, and violent usurpers of God's creatures, whereunto jesus Christ who is the heir of all hath never given them a right.  
Secondly, 
Seeing all things are given by God, let us moderate our care, and take nothing but out of his fatherly hand.  we mark here that the giving and dispensation of earthly things is from God; if we could remember this it would moderate our care, and make us in our callings first to seek the Lords blessing, loathe any manner of way to take the things of this world, unless we see they be given us out of the hand of God. For we are to know that Satan who is a counterfaiter of God, doth also arrogate to himself, though falsely, to be the giver of things: he that durst say to the son of God, 
Mat. 4. 9  all the kingdoms of the earth are mine, I will give them to thee, if thou wilt fall down and worship me: will he stand in awe to speak it unto sinful man? No indeed, it is his daily tentation, by which he circumuents many, entangling their hearts with the love of worldly gain, that to obtain it they care not to lie, to steal, to swear, to oppress, to deceive one another: which in effect is to fall down before Satan and worship him.  
Thus Satan rules in the kingdom of Babel, 
Satan another Nabuchadnezer, and a Balak, offers also gifts to men.  like a spiritual Nabuchadnezar, presenting to his subjects his great image of gold, accompanied with all sorts of musical instruments, that is, worldly pleasures, wealth, and prosperity, which bewitch the simple and makes them fall down and worship, yielding themselves servants to Mammon. But happy are those children who refuse so to do, and can stand up with their father Abraham, lifting up his hand to heaven can say, 
Gen. 14. 22.  I will not have so much as the latchet of a shoe from the king of Sodom: I will have nothing by any crooked or indirect means, out of the hand of Satan or any of his instruments: the buds of Balak shall not hire me to do evil, neither the wages of iniquity, nor the reward of Sodom for doing good, shall ever cleave to my hands, I will look for my portion from the Lord.  
Again, seeing God is the giver of all things, 
Seeing God is giver of all let us stand content & not murmur if others get a more portion than we.  let us learn with the Apostle in whatsoever state we are to be content, remembering that every man's portion of worldly things is measured unto him from the Lord. We see that a steward in a family ministers not alike unto all that are in it, the aged and the young, the servant and the Lord receives not a like portion, yet no man gainsays it; and shall we not reverence the Lords dispensation, who is the great steward of his family in heaven and earth, shall we murmur against him if he give Benjamin a double portion, and bestow upon some of his children these worldly things in greater abundance than he doth upon others? far be it from us: for he dispenses these perishing things in great wisdom and love toward us, 
He hath no cause to complain to whom the father hath given his Son for an irrevocable gift.  as he seeth may be best for us. Certainly we ought so to rejoice in that great gift the Lord jesus, whom the Father hath given us, and in whom he hath blessed us with all spiritual blessings, that we take no thought for any other thing whatsoever which he hath thought expedient to hold from us. Oh that we could give unto the Lord this glory, as to say without grudging, O Lord jesus I can want nothing, seeing I have thee to be my portion.  
And further seeing all these things are dispensed and given by God, 
Our care and labour is but vain without his blessing.  let us (as I said) in our callings above all things seek his blessing. Adam may make himself a garment, but it shall not cover his nakedness: jonas may build himself a booth, but it shall not defend him from the heat of the Sun: Peter fished all night and he profited nothing till jesus spoke the word. 
Psal. 127. 2.  Though we rise early and lie down late, and eat the bread of sorrow, yet shall we labour in vain unless the Lord give the blessing. Let us therefore so use the means that with them we join prayer, moderating our care let us commit the success to the Lord. It is true that Religion allows not carelessness, yea by the contrary it commands us to be careful for those whom God hath committed unto us: 
1 Tim. 5. 8.  If any man care not for his household he is worse than an infidel. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a moderate foreseeing of things which are needful: 
Two sorts of cares.  but there is an unlawful care the daughter of distrust, whereby men are carried either beyond lawful means, or else if the means be lawful beyond the measure of a temperate affection; as though a man had not a Father in heaven to care for him, or were able to compass things by his own wit. This care is not unprofitable only but full of many perturbations, for which our Saviour compares it to thorns, which are most easily governed when they are most lightly touched, where as he who gripes them hardly involves them and makes them more perplex; and hurts himself also. Our Saviour correcting Martha for too much care of the worldly part, 
Luk. 10. 41.  joins these two, thou art careful about many things, and art troubled: telling us that which we find in experience, that many worldly cares breeds many troubles. Let us walk therefore in the right way, using the means in soberness let us cast our care on the Lord.  
Last of all, 
Christ is the chief gift, all other gifts are but pendicles given with him  it is to be marked here that the Apostle ●aith that God with Christ gives all things unto us: so than jesus Christ is the main and great gift, and all other things are but pendicles annexed unto it. Other gifts without Christ have a show of comfort, but renders no solid comfort in the end: they shall be deceived at length who glories in other things, were they never so excellent, while as they are strangers from Christ. When God said to Abraham, fear not I am thy buckler, 
G●●. 15. 1.  and thy exceeding great reward: not considering what the Lord offered to him, he answered in his weakness, 
Verse 2.  O Lord what canst thou give me seeing I go childless? Even he who was the Father of the faithful could not conceive how great good God promised to him, when he promised himself to be his reward. And therefore let us suspecting our weakness that it carry us not into the like error, watch over our own hearts, that they be not set upon God's secondary gifts more than upon himself. Albeit the Lord should give us pleasant Canaan for an inheritance, and multiply our posterity as the stars of heaven, yet will we say, O Lord all these shall not content us, unless thou dost give us thyself: It doth more rejoice us, that thou hast given us thy Son jesus to be our Saviour, than that thou hast subdued all the works of thine hands under us.   

Verse. 33. Who shall lay any thing to the charge of Gods chosen? it is God that justifies.  
THe Apostle in his general triumph, 
The Apostles particular triumph, first, against sin: secondly, against the cross.  contained in the last two Verses, having proclaimed a defiance to all the enemies of a Christian, doth now begin to challenge them particularly, triumphing first against sin, Verse 33. 34. thereafter against all sort of afflictions that come upon us, by whatsoever instruments visible or invisible. We begun first at his triumph against sin, who (saith he) shall lay any thing to the charge of Gods chosen? he excepts no person, neither is any either in heaven, in earth, or in hell able to do it; he reserves no sort of sin, seek what they will, there is nothing to be found in the Christian to accuse him and condemn him, his interrogation is plain, his answer is suppressed, his reason is subjoined, It is God that justifies, where the supreme judge absolves can any inferior judge whatsoever condemn?  
Where first we have to consider, 
A man relieved of the burden of sin, is filled with joy.  who is he that this manner of way triumphs? Is it not Paul, who before his conversion was a persecuter, a blasphemer, and an oppresser, who confesseth himself to be the chief of all sinners, 
1. Tim. 1. 15.  and the least of all Saints? yea indeed the same is he: 
1. Cor. 15. 9  but mark, such a one he was indeed, but hath gotten mercy, and therefore now like a man relieved of a heavy burden, which before oppressed him, he rejoices and triumphs. Certainly no greater comfort can come to man, than to feel his sins forgiven him, this only causeth true rejoicing. See this in David, as long as the burden of his sin lay upon his conscience, it priest out the very natural moisture of his body; he had no rest night nor day, but from the time that once Nathan proclaimed to him remission, and that in his own conscience he felt his sin forgiven him, than he cried out: 
Psal. 32. 1.  O blessed is the man whose wickedness is forgiven, whose sin is covered, and unto whom the Lord imputes not his iniquity. 
Luke. 5. 25.  As he that lay sick six and thirty years of the palsy, arose with great joy when jesus relieved him: 
Acts. 3. 8.  and he that was a cripple, when he found that his feet, which had failed him so long, did not serve him, leapt for joy, and followed the Apostles into the Temple to praise God: so that soul which finds itself freed from the guiltiness and servitude of sin, of all burdens that ever lay upon man the heaviest to bear, will with much more abundant joy exult and triumph in that mercy of God which hath made it free.  
Secondly, 
Both by promises and examples doth the Lord confirm poor penitent sinners.  let the Apostle here stand unto us as an example of the like mercy of God to be showed upon ourselves, how great sinners soever we have been, if we follow him in the like faith and repentance. The Lord our God, is not content by his word to promise mercy unto penitent ●inners, but also confirms us by the examples of his manifold mercies showed to others before us: when we look upon them, let our weakness be strengthened; let us not think that the Lord will close that door of mercy upon us, if we knock aright, which he hath opened to so many before us; he who hath been found of them who sought him not, will he hide himself form us, if forsaking our sins we seek him in spirit and truth? Let his mercies showed to others be unto us as cords of Love to draw us among the rest, 
Hos. 11. 4.  and like ointments powered out, the sweet smell whereof may delight us to run after him: for that meekness which is in thee O Lord jesus, we will follow thee, we have heard that thou despisedst not the poor sinner; thou abhorredst not the penitent thief; nor the sinful woman that powered out tears before thee; nor the Cananitish woman, that made supplication to thee; nor the woman deprehended in adultery; nor him that sa●e at the receipt of custom; thou abhorredst not the Disciple that denied thee; yea, the persecuter of thy Disciples thou receivedst to mercy, 
Cant. 1. 3.  In odour horum unguentorum curremus post te, In the smell of these thy sweet ointments we will run after thee O Lord.  
But we are to mark that before the Apostle came to this triumphing, 
The Apostle fought long before he came to triumph.  he was long exercised with fight; he confesseth to the Corinthians that his preaching was among them in great fear and trembling, 
1. Cor. 2. 3.  that in his personal conversation he was beaten and buffeted with an Angel of Satan; that he had terrors within and fightings without: and what terrors are we to think did trouble him? out of doubt the sight of his sins, the greatness of the judgement to come did terrify him, whereof we are warned, 
How can they triumph that have not. fought nor resisted so much as to shedding of tears, far less to the shedding of blood.  how we must fight before we triumph, and mourn before the Lord comfort us: if we cannot triumph with the Apostle, it is because we have not fought with the Apostle: for let be that we have not yet resisted unto the blood, how many among us can say that they have resisted unto the tears, that is, who strives with God as jacob did with prayers and tears to obtain a blessing? Careless security hath far over-gone us, and we are become like those Amalekits, who returning from the spoil of Ziklag and supposing they were past all danger, 
1. Sam. 30. 16.  cast their armour from them, and spread themselves, abroad into the fields to eat, and drink, and to sport themselves, when in the mean time the devouring sword unlooked for came upon them. It fareth even so with the multitude of this generation, they are become so careless in the spiritual warfare, that as if there were no more battles to be fought, they walk without the armour of God, and spread themselves abroad in the fields of fleshly pleasures, and so not only makes themselves a prey to their devouring enemy, but defrauds their souls of that inward joy arising of spiritual victory, which they who continue in fight finds at the end of every battle.  
Now to enter into the words. 
The tongue of the wicked is a furnace of fire wherein the godly are tried  The Apostle conjoins these two interrogations together very conveniently, Who will accuse? who will condemn? because however there be many forward enough to accuse us, there is none who have power to condemn us. It is not the Apostles meaning that we shall want accusations: for the world, Satan, and our own conscience shall not cease to accuse us. Laban searched narrowly Jacob's stuff, 
For sometime they accuse them publicly & in judgement.  to see if he could get any thing wherewith to charge him, but more narrowly do worldlings search the words and deeds of the Christian, seeking whereupon to accuse them, and where they can ●inde none, yet upon shadows of evil they are bold to publish false reports, or at least by private surmisings seeks to disgrace them. Moses a man approved of God, yet accused as an usurper: jeremy the Prophet, albeit he so loved his country people, that in secret his soul mourned for their desolation yet did they accuse him of treason, alleging that he had made defection to the king of Babel: Daniel a man beloved of God, accused and condemned of Darius his counsellors, as a rebel to the King: the Israelites who returned from captivity accused by Toby and Sanballat of sedition: the Christians of the primitive Church oppressed with horrible slanders. The first weapon wherewith Satan fights against the Godly, is the tongues of the wicked: for he looseth their tongues ●o speak evil, before he lose their hands to do evil to them: 
Aug. confess. lib. 10.  therefore said Augustine, Lingua impiorum est quotidiana fornax, the tongue of the wicked is a daily furnace, wherein the Godly are tried: let no man think to serve God in a good conscience, but he must be purged in this oven, ye are not of the world (said our Saviour) therefore it is that the world doth hate you, 
joh. 15. 19  and speak evil of you.  
As for their private surmisings they are of two sorts: sometime they charge Gods children with evil which they have done indeed but whereof they have repent them, and herein they are malicious, 
Sometime they speak evil of them privately▪ and that either maliciously charging them with sins they have done, but have repent.  that the sins which God hath forgiven they will not forget: but this should not provoke us to impatience, seeing they blame us for nothing for which we blame not ourselves, why shall we be commoved? let us not think shame to say with the Apostle it is true, I was such a one, but now I am received to mercy. I will not so love myself that I will hate him who reproves me for that which I have reproved in myself, of whatsoever mind he do it, 
Aug. cont. lit. Petili. lib. 3. cap. 10.  sed quantum ille accusat vitium meum, tantum ego landabo medicum meum: but look how far he accuses my fault, so far will I praise my physician who healed me.  
Sometime again their surmisings are most false, 
Or then falsely charging them with sins which they never did.  they charge us with things which we never did; but these backbitings should be disdained of us like the barking of beasts: he who knows with job that his witness is in heaven, and can say with the Apostle, that he hath a good conscience within him, what needs he to care for the judgement of men without him? 
Aug. epist. 6. Ital. viduae.  Notitia nostri certior intus est, the surest knowledge of ourselves is within us. Neither are we to be so base minded as to think that there is plus ponderis in alieno convitio, 
Amb. lib. 1. office cap. 6.  quam in nostro testimonio? that there is more weight in another man's calumny, than in the testimony of our own conscience. Augustine being misreported of by Petilian gave an notable answer, for myself saith he, I am not that which he hath called me, if ye think that he knows me better than I know myself, choose you which of us you will believe.  
Let not therefore the detracting speeches of men interrupt our peace, 
No speech of man can make us any other thing then that which we are.  remembering their tongues can make us no other thing than we are: it is not Ventilabrum areae dominicae, the fan of the floor of the Lord that can separate the chaff from the Corne. Secondly, their evil speaking commends us to God, 
Mat. 5. 11.  blessed are ye when men revile you and speak all manner evil of you for my sake, be glad and rejoice, for great is your reward in heaven. 
Augustine.  Qui volens detrahit famae meae, nolens addit mercedi meae: he that with his will impairs my name, against his will augments my reward. I have spoken the more of this purpose, partly because it is a common craft of Satan's to oppress good men with misreports, 
Ambrose.  ut qui conscientiae suae luce clarescunt alienis rur●oribus sordid●ntur, and partly because our weakness is easily overcome with this tentation. Seeing the Lord will have us to sustain the strife of tongues, let us strengthen ourselves, let us so walk through good report that we be not puffed up, and through evil report that we be not cast down, but that by weapons of righteousness on the right hand and on the left we may overcome.  
Now as for Satan he is styled the accuser of the Saints of God night and day; 
Satan styled a calumniator or accuser & why.  sometime he accuses God to man; sometime man to God; and sometime man to himself. 
reve. 12. 10  In Paradise he began and accused God, charging him with envy; 
He accuseth God unto man  and in the same trade of lying doth he still continue: For sometime he lies against the justice of God, when he saith to the licentious liver, albeit ye sin ye shall not die, that so he may puff him up to presumption: sometime he lies against the mercy of God, as when he saith to the weak in faith, your sin is greater than that God can forgive it, that so he may drive him to desperation: sometime he lies against God's providence, as when he saith to them that are in necessity, the Lord hath cast you off and will no more provide for you, that so he may provoke them to put out their hand to wickedness.  
Secondly, 
He accuseth man unto God  he is a restless accuser of man unto God, as ye may see in the example of job: he heard the Lord commending him yet he spared not to traduce him; when he could not gainsay his actions, he gainsaid his intention and affection, he charged him to be a hireling and not a son, a mercenary worshipper, who served God for his gifts and not for himself, albeit after trial he was found a liar. And herein we are to consider how faithless a traitor Satan is, for those same sins which man doth by Satan's instigation, he is the first accuser of man for them unto God. 
A discovery of Satan's traitorous dealing.  Oh that man could remember that Satan is ever doing one of these three against him: first he is a Tempter of man to sin; secondly when sin is committed he is an accuser of man unto God for those same sins▪ which he tempted him to do: and thirdly, he is a tormenter of man for them, unless they be removed by repentance. But jesus Christ our Lord is of a plain contrary disposition: first he dissuades us from sin, warning us of the danger, and then if of weakness we sin, he offers himself an advocate for us if we repent: 
1 joh. 2. 1.  These things my babes I write to you that ye sin not, but if any man sin we have an advocate with the Father, even jesus the just. These two compared lets us see what a great difference there is between them, that knowing the deceitful malice of the devil, we may learn to abhor him; and the hearty unfeigned affection of jesus Christ toward us, we may love and follow him.  
Thirdly, 
He accuseth man unto himself.  Satan accuses man unto himself: he deceives the wicked & bears them in hand that they are the sons of God, and labours to persuade the godly that they are reprobates, denying that they have Faith or Repentance, or any spiritual grace. There is nothing so true but Satan dare deny it: he that durst call it in doubt to Christ himself whether he were the son of God or no, will that shameless liar spare to do it unto others? 
Philip. 2. 12.  But let us work out our salvation in fear and trembling, and make sure our calling by well doing, that we may have within us the infallible tokens of our election, and as for the rest let us keep this ground; seeing the work of our salvation is done by God, in despite of Satan; Satan's testimony in it is not to be regarded, though he would call us as he did Paul and Sylas the servants of the living of God, yet are we not the better, neither the worse, albeit he pronounce us to be such as are abject and cast away from the favour of God.  
And last, the children of God are accused of their own consciences: these are either such as proceed from sufficient light, or from wrong information. 
Conscience accuseth either upon right or wrong information.  If conscience accuse upon light which she hath received out of the word of God, her sentence is divine, and we are to regard it: if otherwise she accuse upon wrong information, it is the error of conscience, and we are to remedy it by sending conscience to seek the warrant of her sentence out of the word of God. It is very expedient that we put a difference between conscience and the error of conscience: 
Conscience, & error of conscience to be distinguished.  where conscience discerns not according to the Law of the supreme judge it cannot but err, either in being over large, and then she pronounceth those things lawful which are unlawful, or over straight, and so she declares those things unlawful which are lawful: for if this be not observed, we shall be disquieted while we hearken to the errors of conscience, as if they were the just and lawful accusations of conscience.  
Sometime again conscience presents to men sins which they have done many years ago, 
Why the Lord leaves remembrance of a sin in the conscience after that it is pardoned.  and whereof they have repent: for we are to know that albeit the Lord after repentance forgive the guiltiness of sin, yet he will have the memory thereof to remain in that conserving faculty of conscience, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that it may both serve to humble us for the evil we have done, as also to preserve us from sin for the time to come. And sin this manner of way retained in the memory, I compare it to thorns & briars, which in the midst of a garden are hurtful, and hinder the growth of good fruit, but being put in the hedge are profitable to preserve them: 
Sin evil in the affection but good in the memory.  so sin as long as it is in the affection is very pernicious; for than it chokes the seed of the word of God in them, but being taken out of the affection and set in the memory, is as a hedge to the soul, to preserve it from wild and raging beasts that would come in and devour it: thus for our humiliation the Lord keeps in us a remembrance even of those sins which he hath pardoned, but so that with the remembrance of the evil which we have done, our conscience doth also excuse and comfort us with the remembrance of our unfeigned repentance toward God.  
And if otherwise the conscience accuse us for those evil deeds which we have done, and whereof we have not repent, 
1 Cor. 11. 31  it is of God's great mercy toward us, who by inward trouble wakens us to judge ourselves now, that we should not be judged of the Lord in the world to come.  
As this is the comfort of Gods chosen, so doth it point unto us the contrary miserable estate of the reprobate, 
As no creature hath place to accuse the godly, so by the contrary all shall stand up & accuse the wicked.  for there is nothing in heaven and earth which shall not stand up against them to accuse them, the Lord himself shall come near them as a swift witness against them. O miserable are they to whom the Lord is a Party, a judge, and a Witness: 
Malach. 3. 5.  as our Saviour said to the jews, Moses and all the servants of God shall be witnesses against them; 
joh. 5. 45.  yea, the dust of the feet of those who brought the glad tidings of peace, 
Luke. 9 5.  shall witness against them; 
josh. 24. 27.  the stones of the field said joshua; 
Deut. 4. 26.  the heavens and earth said Moses; their motheaten garments said S. james; 
jam. 5. 3.  yea, they themselves said our Saviour, 
Math. 23. 3.  shall witness against themselves: woe be unto them, they must be presented to judgement, but shall have none either in heaven or earth to speak for them, nothing without them, nothing within them, which shall not be a witness against them: when they are judged they shall be condemned, and their own conscience shall say, righteous is the Lord and just are his judgements.  
It is God that justifies. Of this ye may see clearly, that justification as the Apostle useth it here, is a judicial term, for he oppones it to accusation and condemnation: but leaving that because we marked it before, in the point of justification, we will add this more: that the Apostle brings not the reason of his comfort from his own innocency, but from God's mercy; 
The arguments of our comfort are not brought from our innocency but god's mercy.  he saith not, there is nothing in me worthy to be accused or to be condemned, but his comfort is, that whatever it be, God hath pardoned it. This is it that breeds unquietness and perturbation in many weak consciences, they seek within themselves that which should commend them to God, as if they could not be saved unless they were perfect; this cometh of Satan's singular subtlety, who labours to creep in between us and our warrant, as if our own innocency were the warrant of our salvation, and not God's mercy nor Christ's merit. It is true, it becomes us for our greater comfort to nourish within ourselves the tokens of Grace, but to conclude, that because they are weak, therefore we cannot be saved, it is Satan's sophistry, with which we should not suffer our souls to be abused.   

Verse 34. Who shall condemn? it is Christ, which is dead, yea or rather, which is risen again, who is also at the right hand of God, and maketh request also for us.  
THe Apostle insists in his particular triumph against sin, 
The death, resurrection, ascension, and glorification of Christ assures us of immunity from condemnation.  and he demands now who shall condemn? it may be, as we heard there be some bold to accuse; but is there any (saith the Apostle) that hath power to condemn? none at all; and that he proves from the death, resurrection, exaltation and intercession of Christ: for as all these were done for us; so do every one of them render unto us the sweet fruit of consolation. Of the comfort arising from Christ's death we have spoken before.  
The next is his resurrection, 
The great comfort we have of Christ's resurrection.  we have comfort (saith the Apostle) in his death, but much more comfort in his resurrection: therefore saith the Apostle, It is Christ who is dead, or rather, who is risen again, for if we look to jesus dying albeit in death he showed himself a powerful Saviour, yet in his death his glory was greatly obscured under the covering of mortality, which again in his resurrection was more clearly manifested: for he was declared mightily to be the son of God by his resurrection, 
Rom. 1. 4.  and hath made us sure of the remission of our sins: for he had not come out of the prison of the grave, if he had not paid the uttermost farthing of our debt. 
1. Cor. 15. 17  If Christ (saith the Apostle) be not yet risen, then are we yet in our sins, thanks be to God we may turn it to our comfort; jesus is already risen, therefore we are not in our sins.  
As for his exaltation, the Apostle saith, he sits at the right hand of God: 
Of Christ's exaltation at the right hand of God.  to speak properly, the Lord who is a Spirit hath neither right hand nor left, but by these borrowed speeches the Lord who dwelleth in light inaccessible, to whom we cannot ascend by ourselves, that we should know him, descends unto us, and speaks of his unspeakable Majesty unto us, in such manner as we are best able to conceive it: so that when eyes, and ears, and hands are ascribed to the Lord, we are to think these he hath per effectum non per naturam. And this may rebuke that bold blasphemy of the Papists, who presume to paint the incomprehensible Majesty of God, under the similitude of an aged and worn creature, 
Papists blasphemous who set out the majesty of God in the similitude of a corruptible man.  expressly contrary to God's commandment. In that day (saith the Lord) that I spoke unto thee out of the mountain, thou heardest a voice, but saw no Image, 
Deut. 4. 15.  beware therefore thou make none: and in many places is the same presumption condemned by the Prophets.  
Where if they excuse themselves that they paint the Lord in such a similitude as he appeared unto Daniel, 
Their fact not warranded by any apparition of the divine majesty in the shape of man.  and no otherway. I answer, first this is false, for sometime (which is horrible to speak) they paint him in the shape of an human body having three heads; but albeit it were true, which they say, yet doth it not excuse them: for the Lords extraordinary facts are not to be used as warrants to break his ordinary and eternal Commandments; neither doth it any more excuse them, than that deed of the Lord, whereby he caused the Israelits to take from the Egyptians their silver, gold, and jewels which they never rendered, can excuse them that do borrow, steal, and rob from others but never restore.  
But however they excuse themselves, as long as the word of the Apostle stands true, they shall not rub off them the blot of idolatry: 
They are convinced by the Apostle of Idolatry.  they turn the glory of the incorruptible God into the similitude of a corruptible man. 
Heb. 1. 11.  The Majesty of God is eternal, the heavens wax old, but he remains the same; why then do they paint him under the similitude of a worn creature, weakened by the length of days? The Jesuits of Rheims convinced of darkness, are ashamed of the light that shines in this place of Scripture, and pass by it without an answer, they excuse the making of the Image of Christ, and of his Saints, but speak not one word to defend that gross Idolatry, whereby they turn the glory of the invisible God into the image of a corruptible man. It had been good for them they had been as dumb in the defence of the rest of their abominations, as they are in this.  
This speech therefore to sit at the right hand of God is a borrowed speech, the Metaphor being taken from Kings, who use to set on their right hand those whom they honour most, 
The sitting of Christ at God's right hand imports his high honour and dignity.  as Solomon did his mother Bathsheba: and so the phrase will import that high honour and dignity, whereunto Christ jesus as man is exalted, 
1. Kin. 2. 19  being crowned with glory both above Angels and men.  
This right hand of God whereat Christ sits is expounded by other places of Scripture, to be the high and heavenly places: which serveth to improve that paralogism of the Ubiquitaries, 
Error of Ubiquitaries improved.  who will have Christ's natural body to be in every place, because the right hand of God is in every place. 
Heb. 1. 3.  It is true indeed, Christ sits at the right hand of God, 
Eph. 1. 20.  but so that he sits in the high, and heavenly places. The right hand of God, that is, the power and glory of God stretches throughout the whole world, but we are plainly taught that the place of the residence of Christ jesus the man is in the heavenly places, and not in earthly places, in the high places to which he is ascended, and not in the low places in which we sojourn: 
Act. 3. 21.  for the heavens must contain him, until the day of refreshment come.  
And makes request also for us. 
Christ makes request for us in heaven.  Christ our Lord hath entered into heaven not to enjoy for himself a blessed life only, but to appear in the presence of God for us. As the high Priest when he entered into the most holy place, had graven in stones upon his breast the names of the twelve tribes of Israel: so the Lord jesus presents to his father the names of all his elect, that by the merit of his death he may procure mercy unto them.  
Here again we are taught that jesus Christ is describe to us in holy Scripture as our mediator of intercession, 
No Mediator of intercession but jesus Christ.  and that there is no other beside him recommended unto us. In all the old testament no prayer is made to Henoch, Moses, nor Eliah, who ended their days not after the common course of men: no prayer to Abraham, albeit he was the Father of the faithful: yea no prayer to Cherubin nor Seraphin; though now the Apostate Church of Rome have made as many advocates for us in heaven, as there are Saints departed, and hath framed particular prayers unto them, and which is more ridiculous, hath parted among them the patrociny of sundry sorts of sickness and diseases.  
It is true indeed that the Saints which are departed have not as yet all their desires fulfilled, 
Saints departed have their own desires which they crave to be fulfilled, but knows not our necessities.  and shall not be perfected without us: wherefore also it is that they long for the full gathering together of the Saints, and for the restitution of their bodies, and for the last day of judgement: but that they know the particular troubles of God's children, our greatest troubles being inward temptations and wrestle of conscience, neither known to man nor Angel but only to God, who is the searcher of the heart: or that we can in faith use them as mediators unto God for us, we justly deny it. Where if they take them unto their common refuge, that there is but one mediator of redemption, but many mediators of intercession: to this we answer that in the same place wherein the Apostle saith there is one mediator between God and man, 
1 Tim. 2. 5.  the subject whereof he entreats is Prayer; so that even in prayer he will have us to acknowledge no mediator of intercession but jesus Christ.  
And beside this Augustine doth so define a mediator of intercession, that it can be competent to none but to jesus Christ. 
A Mediator of intercession as he is defined by Augustine is competent to none but christ. Aug. con. epis Par. l. 2. c. 8.  It is commanded saith he that every Christian pray to God for another: Pro quo autem nullus interpellat, sed ipse pro omnibus, hic unus verusque mediator est, but he who requests for all, and for whom none requests is the only one true Mediator.  
And where again they allege that the Saints of God in heaven are not ignorant of things done upon earth, 
Three manner of ways are things known 1 by sense: 2 by report of creatures: 3 by revelation from God.  we are to know that things are known three manner of ways: first by hearing and seeing: Secondly, by reflex, as by looking in a glass those things are made known to us which are behind our backs: and thirdly by report. This second and third way say they, there is no doubt but Saints that are in heaven know those things which are done upon earth, but both of these are false, for if they say they know our estate by report of Angels, or such as are departed this life, how can that be? seeing we know that when Hanna prayed in the presence of Eli, 
None of these ways do saints departed know our miseries.  yet he knew not her trouble, yea those who live in one family are not privy to the temptations of others, that which they knew not in their life, how shalt thou make them to know it when they are dead?  
If again they say that they have it by revelation from God, than I pray you consider how that one error of Papistry dashes against an other, for sometime in the same controversy they say, that as in earthly courts we must first communicate our petitions to those who must be our mediators to the King: now if it be so that they have no intelligence of our estate but such as they receive from God, wherefore shall we pray to them to commend our cause unto God who knows it better than they, & pities it more than they: as Augustine prettily observes out of that Parable proponed by our Saviour, wherein he who knocked at midnight to seek bread from his neighbour, found the whole family a sleep, only the Master of the house answered, opened, and gave him that which he craved. Nullus de ianitoribus respondit, 
Aug. de temp serm. 171.  quia omnes tenuerat sommus, non Angeli, non Archangeli, non Prophetae, non Ministri. None of the Porters answered, because they were all asleep, neither Angels, nor Archangels, nor Prophets, not Servants made any answer: but O Lord albeit so it be, answer thou me, 
Psal. 121. 4.  for at thee I knock, thou art the door, licet pu●ri tui dormiant, tu non dormis, qui custodis Israel, albeit thy children sleep, yet thou that keeps Israel sleeps not.  
But leaving them let us pray to the Lord in whom we believe: 
An exhortation to content us with Christ's mediation.  let us use the mediation of Christ, whom S. john recommends to us an advocate with the Father, whom Saint Paul calls in this place our intercessor, 
joh. 2. 1.  and in that to Timothy, 
1 Tim. 2. 5.  our only one Mediator. For knowledge, his eyes are like flaming fire, 
Zach. 4. 10.  and his seven eyes go through the earth: for compassion, he came into the earth to seek us when we knew him not, and he gave his life for us that we might live: he speaks perpetually to his Father for us by the merit of his death, and cries to us by himself in his word, Come to me all you that are weary and laden, 
Mat. 11. 28.  and I will refresh you. Let the Papist say what he will, to any other than Christ, or any other before Christ will I never go, so long he as cries Come unto me.   

Verse 35. Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword?  
We have heard the Apostles particular triumph against sin: now follows his particular triumph against the Cross: 
His particular triumph against the cross: no cross can cut us off from the love of God.  he glories not in this that Christians are without a Cross, yea rather he shows it is the lot of God's children to be exercised with all sorts of crosses; but herein he rejoices, that no cross can separate us from the love of God. In this quarrel the Apostle provokes all enemies whatsoever, corporal or spiritual, present or to come; and against them all he takes up the triumph in his own name, and in the name of all the children of God: Nevertheless in all these things we are more than conquerors through him that loved us. 
Verse. 37.   
By the love of Christ we are to understand here, 
Our love to God cannot fully nor finally be put out by any trouble, nor yet the sense of his love to us.  that love wherewith God in Christ hath loved us, for so he expounds it himself, through him that loved us. It is true also that the sense of our love to God once shed abroad in our hearts by the holy ghost, can never fully nor finally be taken from us; I say fully and finally because of those inward temptations wherewith Gods children are so exercised, that the sense of that love in them is greatly diminished: but in all those spiritual desertions & oppressions Faith overcomes at length, and lets us see the face of God our merciful father shining toward us in Christ, 
2 Cor. 4. 9  we may be cast down but we cannot perish; if Peter be ready to sink jesus Christ shall succour him.  
But as I said, 
But here the Apostle understands the love of God to us which can never be altered.  by the Love of God I understand that love which he hath borne toward us: from this most constant love it comes to pass, that we who are weak and silly creatures cannot be overcome, notwithstanding the multitude of mighty enemies that are against us. If our salvation were in our own custody, and we stood by our own strength, the smallest tentation would overcome us; our feet are ready to slide, and then our feeble hands le's go that hold of mercy, which once we had gotten; but howsoever we lose our hold, the Lord holds it fast for us: we may change, but he remains the same; because the Lord hath loved us, 
john. 13. 1.  and whom once he loveth, he loveth to the end: therefore is it that it cannot be but well with us; he loved us before we were, yea, before the world was made. If we search the beginning of God's Love towards us, we may run up in our thought to the beginning of the world, but cannot attain to the beginning of this Love, 
Psal. 90. 2.  before the mountains were made, and thou hadst form the world, even from everlasting to everlasting thou art our God.  
Likewise we are taught here that the end which Satan proposeth to himself in all temptations, 
The end of all Satan's temptations is to separate us from the love of God.  is to separate us from the love of God, which notwithstanding he shall never effectuate. There is a covenant knit up between God and man, the band whereof is jesus Christ, this Covenant Satan doth what he can to dissolve it, by alluring us to sin, and accusing us to God: on God's part he cannot prevail, on our part he assaults continually, but in vain also, because the Lord who hath made a covenant with us, keeps us also with him, so that though we be tempted we cannot be overcome. This is evident in jobs temptations, it was neither the affliction of his body, the loss of his children, nor goods which Satan craved so much as to empty his heart of the love of God▪ and make him to blaspheme.  
If we remembered this it would make us endeavour to possess our souls in patience in all our troubles, 
If we remembered this, it would make us strong in all temptations.  for so oft as those things which we love are separate from us, Satan's end is to separate us from our God, whom we should love above all things. And in very deed this is a proper mark of the Children of God, that however their outward estate change, their heart is never changed from the love of God; they are Godly in prosperity, but more Godly in adversity, the more they are troubled the nearer they draw unto the Lord: as fire in not quenched with wind but made greater, so the love of God waxeth stronger in the hearts of God's children by tribulation; whereas the wicked not rooted in jesus Christ, 
Psal. 1. 4.  are like unto chaff and the dust of the earth, carried away with every wind; there is no pleasure so small, nor profit so vain which they prefer not before God.  
Now before the Apostle subjoins the answer, 
Christians are subject to many crosses.  he maketh an enumeration of some particular crosses, and demands if they will do it: these crosses do either concern our bodies, our goods, our dwellings, or our minds; for we are not to think here that the Apostle beats the air, triumphing against such enemies as we have not. No, we have both crosses of body and of mind, which we must prepare ourselves to suffer; so using all the helps of this our mortal life, as being content for the love of God to want them, for this is the trial of true religion, we must not look to our houses, 
Our dwelling on earth is not the place of our rest, as the jews thought; far less the place of our glory as Nabuchadnezer thought.  as Nabuchadnezer did to his palace of Babel, as a place of his glory, but remember that which Micah said to the jews, This is not the place of your rest: and whatsoever thing else we use for maintenance of this mortal life, 
Micah. 2. 10  let us so use them, 
1. Cor. 7. 31.  as if we used them not, that we be not found when it comes to the trial lovers of them more than lovers of God. 
2. Tim. 3. 4.  Blessed is the man who loves nothing otherwise but in God, Nam solus is nihil charum amittit, cui omnia chara sunt in eo qui non amittitur.  
Again perceive here in this enumeration, 
God's indulgence toward us appears in that he hath not laid on us the greatest crosses.  a gradation of seven steps, by which the Apostle ascends: It is a great thing to be in trouble, but to be troubled, and in anguish also is yet greater, and for him that is in anguish to be banished, in banishment to sustain hunger and nakedness, and with these to be in continual peril, and last of all to die by the sword, every one of these last is greater than the former, yet all of them (saith the Apostle) are not able to separate us from the love of Christ. Our warning is here that when we see unto how many crosses Christians are subject, and how few of them God hath laid upon us, we should acknowledge the Lords fatherly indulgence toward us, who regarding our weakness hath hitherto dealt tenderly with us. And again it should prepare us for greater afflictions, so long as we have not resisted to the blood, 
Heb. 12. 4.  nor laid down our lives for jesus, we should remember that greater battles than any which as yet we have fought are before us, wherein we must fight, if it please the Lord to enter us into them.  
Shall tribulation? Now he cometh to the particular enumeration. The first is tribulation: the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Apostle useth signifieth a pressing out, from the effect which it worketh in the godly, 
The afflictions of the Godly and wicked differ in nature.  to wit, that it presseth out and maketh manifest that grace of God which before was latent in them, like as in the wicked it presseth out their vile and filthy corruption, which before was secret: for the afflictions of the godly and of the wicked differs in nature and in effects: the wicked in suffering communicateth with the curse of Adam, cursed is the earth for thy sake, in sorrow shalt thou eat of it all the days of thy life: but the Godly in their suffering communicates with the Cross of Christ. 
For the one in suffering communicates with the curse of Adam, the other with the cross of Christ.   
They differ also in effects, 
They differ also in effects: for trouble makes the one to bless, the other to blaspheme.  for the godly man being pressed by trouble, brings out the fruit of praise and thanksgiving with patience: Sicut aromata odorem, non nisi cum accenduntur expandunt, As sweet spices spreads not abroad their smell, till they be burnt or beaten; or as a grain of mustard seed not stamped seems to be soft, where otherwise being brayed, 
Greg. Moral. in job. lib. 2.  it renders out a strong savour: so the children of God who otherwise seem to be weak and void of spiritual strength, when they are beaten by affliction, sends out a sweet smelling savour of rich and manifold graces. 
Affliction is Gods winepress.  And therefore I call affliction the winepress of God the great Husbandman, by which he so presses the berries of the fruitful trees of his own vineyard, that out of their juice he may glorify himself and comfort others, but the wicked are like unto a vile stinking puddle, which the more it is stirred the worse it smelleth: for when they are troubled they send out blasphemy, railing, murmuring, and in their impatiency foome out their own shame.  
The second is Anguish. 
The godly are not only troubled but oft-times straited in trouble.  The word he useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifieth straightness of place, wherein a man is so pinched, that he is not able to turn him. Now from the body it is translated to the mind, to express the straightness of the afflictions of the children of God, out of which ofttimes they themselves can see no passage: that which David said to jonathan, 
1. Sam. 20. 3  A● the Lord liveth there is but one step between me and death, so fareth it many a time with the Children of God, but the Lord cometh in with unlooked for deliverance in their most desperate distress, which not only relieveth them for the present, but doth confirm them for the time to come. 
2. Cor. 1. 9 10.  We received (saith the Apostle) the sentence of death in ourselves, because we should not trust in ourselves, but in God who raiseth the dead, who delivered us from so great a death, and doth deliver us, in whom we trust that he will yet deliver us.  
The third is Persecution. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth that sort of affliction, by which the Children of God are persecuted and chased from one place to another: 
They are persecuted & chased from place to place.  the world hath never thought them worthy of a room among them, and therefore have they been forced to live in caves, and dens, and wildernesses: but our comfort is, that the Lord hath always showed himself most familiar with his Children, 
God most familiar with his children, when they are banished by men.  when the world hath been most hard unto them, jacob is banished from his father's house by the cruelty of Esau, and his heavenly Father received him into his house, comforting him by such a familiar revelation of his presence, as he never had felt before so long as he dwelled at home: and john being banished by Domitian into Pathmos, found also the Lord revealing himself unto him more familiarly than he had done before. What part of the world is there, wherein Tyrants can banish the Children of God from the acts of their Comforter? they know that in their own house they are strangers, as Abraham was in Canaan the Land of his inheritance, and therefore can be the better content as strangers to live in any other part of the world. Basil being threatened by Modestus the Deputy of the Emperor with banishment, 
Nazian de vita Basil.  Nihil (inquit) horum quae dixisti timeo, I fear none of these things whereof thou hast spoken, nihil possidens ab exilij metu liber sum, unam hominum cognoscens esse patriam Paradisum, Omnem autem terram commune aspicimus naturae exilium, possessing nothing I am free from the fear of banishment, knowing that Paradise is the only country of men, and the whole earth is a common place of banishment to us all.  
The fourth is Famine, 
Famine is one of God's ordinary plagues, and with it also the godly are tried.  which of it own nature is one of the plagues of God, but less than his other ordinary plagues of the sword, & pestilence: therefore the Lord who best knows the weight of his own rods, accounts three days of pestilence, three months of the sword, and three years of famine equivalent. Many ways hath the Lord by which he bringeth famine upon a people: for sometime he maketh the Heaven above as brass, 
Leuit. 26. 19  and the earth beneath as iron, so that albeit men labour and sow, yet they receive no increase; 
Deu. 11. 14.  sometime again he gives in dew season the first and latter rain, so that the earth renders abundance, but the Lord by blasting-winds, or by the Caterpillar, canker-worm, and Grasshopper doth consume them, who cometh out as exacters and officers sent from God to poind men in their goods, 
Miserable are they whose gain is to increase Famine, they are Caterpillars in the Land.  because with them they would not honour the Lord: which I mark by the way, that those unnatural men who do what they can to increase famine in the Land, may know they are but Caterpillars, scourges, and rods of the wrath of God, or as Basil calleth them Mercatores humanarum calumnitatum, 
Basil. ser. 1. in Auar.  making their private gain a common calamity, and using that as a benefit to themselves, which God hath threatened as a plague to the people: assuredly unless they repent the Lord shall cast them at length into the fire, as the rods of his wrath.  
But we are to know that famine, 
The lord who changed the Serpent into a flourishing rod hath changed cursed famine into a blessed cross to his children.  which in the own nature is a curse and plague of God, to the godly is changed: the Lord who made the bitter waters of Marah sweet, and turned a biting serpent into a flourishing rod, hath changed the nature of all those evils which sin hath brought upon us, now they work for our good, and are become like Wasps wanting stings, profitable to waken us and exercise our faith, but not able to separate us from the love of God. Among those famine is a great tentation, Nature being impatient of the want of necessaries; and therefore Satan who picks out the time and place of temptations as may be most for his vantage, tempted our blessed Saviour when he began to wax hungry. 
Mat. 4. 3.  It is a rare grace in want to praise the Lord and trust in his fatherly providence. Solomon never felt it, yet he knew it was a rare tentation, therefore he prayed that the Lord would neither give him poverty nor riches, 
Pro. 30. 8.  lest the one make him full, and cause him deny God, and the other should cause him to steal, and take the name of God in vain: yet no extremity of this tentation can separate them from the love of God, for either in their greatest necessities the Lord marvelously provides for them, or then strengthens them with patience and inward comfort to sustain it.  
For sometime the earth hath been as iron, 
How the Lord provides in famine for his children.  but the heavens hath ministered food to God's people; as in that barren wilderness wherein Israel sojourned, the earth yielded no fruit, but the heavens rained down Manna and Quails: and sometime the heavens have been as brass, yet in the earth hath the Lord provided nourishment, as he did by the Ravens and the Widow of Sarepta for Eliah: and if otherwise it please the Lord by famine to inflict death upon his children, than he strengthens their spirits with the bread of life, and comforts their hearts with hid Manna, so that they can say to worldlings as our Saviour said to his Disciples, I have bread to eat that ye know not of: 
john. 4. 32.  and so no famine can separate them from the love of God.  
Nakedness. 
Christians tried also with Nakedness.  This is also a great tentation, partly for the shame, and partly for the decay of natural life, which follows it. Before the jews crucified Christ they striped him naked of his garments. Basile makes mention of forty Martyrs who being striped naked were put forth in the night to be pined with cold, and afterward burnt with fire in the day. Of these it is evident that nakedness is one of those temptations whereby Satan seeks to trouble our faith and patience: but he who hath put on the Lord jesus for a garment, neither shame nor loss of natural life procured by nakedness, can separate him from the Love of God.  
Where we may perceive how different the dispositions of the Christian and the worldling are. 
The begged glory of worldlings is in their apparel.  The men of this world esteems nakedness their shame, and places a great part of their glory in gorgeous garments; and no marvel, quia d● proprio non habent decorem, 
Bern. in cant. serm. 41.  necesse est ut aliunde mendicent: for having no glory of their own they must borrow glory from others. From the Beasts of the earth they borrow skins & wool; from the Fowls of heaven they borrow feathers; from the Worms they borrow silk; from the Earth silver & gold; from the Waters pearls: and of these doth man make up his begged glory; whose glory in the beginning was to be clad in the image of God: but what is it? 
Ber. ad Soph. Virg. epi. 113  decor qui cum vest induitur, & cum vest deponitur, vestis est non vestiti: that beauty which is put on and put off with the garment, is not the beauty of the person, but of the garment.  
Yet are these but licitae quodammodo insaniae, 
Under pretence of hiding their nakedness they show forth their Nakedness.  if they be compared with the madness of others who alter by artifice the shape and colour of the countenance which God hath given them. Manus deo inferunt cum illud quod formavit reformare conantur: for they put hands as it were into God, 
Cypri. trac. 2. de habi. virg.  while they press to reform that which God hath form. Nescientes quia opus dei est omne quod nascitur, diabeli quod mutatur. I know they excuse their fact with the coverings of comeliness and necessity, 
Cyril. catch. 4  but praetextu tegendae turpitudinis in maiorem turpitudinem incidunt, for worldlings are never so naked as when they are best appareled. As for men truly godly they will think shame of wickedness but not of nakedness: 
Nazian. sent.  improbum vocarite pudeat non pauperem aut ignobilem: blind Egyptians may account sheep keeper's abomination, but true Israelits will think shame to be profane, but no shame to be poor: those godly ones in the wilderness clad with sheeps skins, 
Heb. 11. 37.  and goats skins, were more honourable in the eyes of God, 
Act. 12. 21.  than Herod in his royal rob of shining silver, glancing the more brightly by the shining of the Sun upon it, if we will credit josephus. But what of all this? our unwillingness to want superfluity of apparel, argues that we are evil prepared to endure nakedness for Christ's sake.  
Again, we learn here that seeing nakedness is one of those crosses whereby the Lord tries the faith and patience of his children, and that then it is time for us to endure a cross when God lays it upon us, 
Crosses should not be assumed by ourselves but patiently borne when God lays them on.  it cannot be good religion to impone it to ourselves, where God lays it not upon us. It is a hard thing to keep mediocrity, not to be either too remiss in religion, or too superstitious. Will-worship what ever show of godliness it hath in the eyes of men, is but abominable idolatry in the eyes of God; and we are not to place true religion in those things which he hath not required: the false Prophet's ware a rough garment, but it was to deceive: 
False Prophets wears rough garments to deceive, so they did of old, and so they do stil.  the Priests of Baal spared not to launce their own flesh, but it is rejected by God as blind zeal: to walk bare footed, or wear a garment of hair without linen or wool next the skin: to carry on our head a Franciscanes hood, and at last to be buried in it: If these things have in them such holiness as they pretend, is it not a marvel their holy Father the Pope is not careful to make himself more holy, by changing his triple Crown with a Franciscanes hood? or that his Cardinals are so inconsiderate as to redeem by so excessive prices a Cardinal's hat, the hair garment being better cheap, and much more meritorious of eternal life?  
Perils. 
The Christian in every place subject to perils.  The life of a Christian is full of perils, every place unto him is a palaestra: in the sea, in the land, in the city, in the wilderness, go where he will he shall encounter with perils. These are so many probations of our Faith and Patience, 
2 Cor. 11. 26  of God's truth and providence. Our preservation depends on our protector, even the Watchman of Israel who neither slumbers nor sleeps. 
Comfort for the Christian in all perils.  As a Father hath compassion on his children, so hath the Lord on them who fear him: and we know that a natural father doth never look more pitifully upon his child, than when he sees him in greatest danger, and shall we expect less kindness from our heavenly Father? The men of this world when they send out their servants in commission, goes not with them, themselves knows not their danger, and are not able to preserve them, but the Lord our God when he sends out his servants foresees the peril & goes with them to preserve them: 
Esay. 43. 2.  Fear not, for when thou passest through the water I will be with thee, and through the floods, that they do not overflow thee. The more perils we fall into the more experience have we of Gods loving preserving us; for the which we may say, perils may well make us grow in the sense of the love of God, but cannot separate us from him.  
Sword. This is the last, and by it the Apostle expresses any kind of violent death; 
The Christian subject also to violent death.  for unto these also the servants of God and his best beloved Children have been subject ever from the beginning. The Apostle glories that no kind of death can separate us from Christ; yea as he saith in another place, 
Dan. 3. 25.  it conjoins us more nearly unto him, as Nebuchadnezzans fire loosed the bonds of the three children, but hurt not their bodies: so death inflicted by man may lose our bodily bonds, but cannot hurt our souls. Non sunt timenda spiritui quae fiunt in carne, quae extra nos est quasi vestimentum: let not our spirit fear those things which are done in the flesh, which is as a garment without us. Thus we see how no kind of cross can separate us from the love of God.   

Verse 36. As it is written, for thy sake are we killed all the day long, we are counted as sheep for the slaughter.  
THe Nature of man doth greatly abhor the cross, 
That the christian is subject to these crosses he proves by a testimony of holy scripture.  and therefore the Apostle here is the more abundant in furnishing us with comforts against it, glorying in this that no cross can separate us from Christ; a comfort exceeding great indeed: for seeing we know that the Lords love towards us in unchangeable, having his favour which is better than life, what other loss should we regard or make moan for? Now because he hath made an enumeration of sundry sorts of crosses, he proves here by a testimony of scripture, that it is the lot of God's children to be subject unto them; for seeing they are not exempted from the greatest which is to be slain by the sword, why shall we promise to ourselves any immunity from the smallest.  
The testimony is taken out of the 44. Psalm, 
Worshippers of God howsoever disjoined in time or place yet are of one communion.  wherein the Church of God being heavily afflicted, as some thinks under Antiochus, complained to God of her heavy trouble, that albeit they had not fallen away from the pure worship of his name, nor lifted up their hands to a strange God, yet they were counted as sheep for the slaughter: 
Psal. 44. 22.  and this testimony the Apostle applies to the estate of the Church in his time, wherein the Apostle will teach us that howsoever the true worshippers of God live in sundry times and ages, yet they are of one communion, maintaining all one cause: therefore the Apostle useth that which is spoken of the afflicted Church of the jews, as competent to afflicted Christians.  
As it is written. 
A pleasant harmony among the writers of holy Scripture.  Albeit the Apostles had their immediate calling from God, and spoke and wrote nothing of private motion, but by divine inspiration, yet is it their custom to confirm their doctrine by testimonies of the Prophets. This harmony among the writers of holy Scripture is no small confirmation of our Faith, that they who never saw one another in the face, yet all together agrees to breath out one truth. 
Ezech. 1. 11  As the Cherubins stretch their wings one to another, so the Prophets and Apostles reach their testimonies one to another: 
Luke. 5. 7.  and as the Mariners in Peter's ship having a greater draft than they were able to hail in, beckoned to their companions to help them: so do the Apostles call on the Prophets, and require their help for confirmation of the truth of God, that the more may be converted by them. 
Every Ecclesiastic teacher is bound to confirm his doctrine by Scripture.  And their fact stands for a rule to teach us that whatever calling men pretend, they should confirm their doctrine by that which is written: a necessary ground to be holden in these days, wherein the name of the Church is abused to impugn the truth of the Church. The Apostles after the example of their Master confirmed their doctrine by scripture. 
Acts. 17. 11.  Saint Paul was content that the Beraeans should try his doctrine by the Scripture: what pertness then is it that the doctors of the Romish Church challenge to themselves this singular exemption, as not to be judged by the word: as though they themselves and not that which is written should be the warrant of their doctrine, and all men were bound to believe them fide implicita.  
Again, 
No book between Malachi and Matthew to be received for Canonical Scripture.  we are to mark here how that one place of holy scripture doth interpret and confirm another. Moses lays a ground to the Prophets, the Prophets expounds them and delivers them clearer to the Apostles, the Apostles builds upon them a plain and perfect doctrine for the edification of Christ's mystical body. The two Testaments are as the two lips of the mouth of God, by which he hath breathed out to us his mind concerning his worship and our salvation. And it is to be marked that out of these books which the primitive Church of old, & the reformed Church now, hath esteemed Apochryphas, neither jesus our Lord, nor any of his Apostles have brought out any testimony for confirmation of doctrine, and therefore those Books interiected between Malachi and Matthew are to be rejected as an uncouth breath. Malachi endeth the old Testament, 
Mal. 3. 1.  with a promise of the coming of the Angel: even the new Eliah, who should go before the face of our Lord to prepare his way, john the Baptist, and Matthew beginneth the New Testament, with a narration of the accomplishment of that Prophecy; but between these two the holy Ghost employed no pene-man of the holy Oracles.  
For thy sake. 
Three things obseruedin this testimony.  In the testimony we have three things: first, the greatness of the affliction of a Christian, when he saith, we are slain, subject not only to smaller crosses but to the greatest: Secondly, the continuance of their afflictions, All the day long, that is, not in one age, but in all ages of the world hath it been our lot: thirdly, the cause of their suffering, for thy sake.  
It is necessary for our comfort that we mark the fountain, 
The causes for which God sends affliction should be marked.  and from whence affliction proceeds to the Godly, for the ignorance thereof makes many to err with the friends of job, and judge wrong of the godly, as if they were stricken alway for their sins, when indeed they are not: we are therefore to know that sometime affliction comes to the Godly for sin past; sometime for sin to come; sometime neither for sin past, nor sin to come, but that the works of God may be made manifest.  
The first way afflictions to them whom the Lord loveth are medicinal restoratives, 
Afflictions laid on for sin past are medicinal restoratives.  by which they are wakened to recover their health by repentance for those sins through which they have become spiritually diseased: for howsoever the Lord give loose reins to the children of wrath, 
Psal. 81. 12.  and delivers them up to their own hearts desire, 
Hos. 2. 6.  yet will he hedge in with thrones the ways of those whom he purposeth to save, and will waken them by some sharp rod or other, when he seeth them sleeping in security; so taught he Miriam by Leprosy to leave her murmuring; so wakened he jonas out of his sleep by casting him into the sea; he cured Zachary of infidelity by striking him with dumbness; he diverted Paul from his evil course by blindness: blessed is the man whom the Lord this way correcteth.  
Sometime again the Lord sends affliction, 
Afflictions laid on to prevent sin to come are wholesome preservatives.  as preservatives to his children to keep them from sin, whereunto he seeth of their weakness they are ready to fall, if they be not prevented: and so he sent an Angel of Satan to buffet Paul, 
2. Cor. 12. 7.  not for any sin he had done, but for a sin that he might do, lest he should have been exalted out of measure.  
And sometime the Lord layeth on affliction, 
But every affliction is not laid on the godly for sin  neither to correct sins past, nor to prevent sins to come, but that the works of God may be made manifest, which our Saviour plainly teacheth us, when being demanded concerning him that was borne blind, whether it was for his own sins, or the sins of his Parents: answered it was for neither of them, 
john. 9 3.  but that the works of God might be made manifest in him. And these works of God manifested by affliction are of two sorts; for not only his marvelous power and constant truth in preserving and delivering his own Church in all troubles against the power, falsehood, and malice of the world, are manifested that all men may see, it is not by the arm of man, but by the power of God that his Church is continued upon earth: but likewise these manifold graces of God, wrought secretly by his holy Spirit in the hearts of his children, are made manifest to the world, such as their constant faith; their invincible love toward God; their patience in the hardest sort of crosses. And unto these kinds of afflictions do we refer that which here is spoken.  
These afflictions which are for God's sake, require these two things, comprised by the Apostle in these words, Faith and a good Conscience, 
1 Tim. 1. 19  that is a good Religion and a good conversation: 
Two things required in those afflictions which are suffered for God's sake.  though thy life be so good that it be unreprovable in the eyes of man, yet if thou be not found in the faith, thy suffering is not suffering for God's cause; and albeit the Religion thou professest be good, if thy conversation be evil, though thou wouldst give thy body to be burnt for Religion, yet shall not thy suffering be suffering for Chists cause: 
1 Pet. 4. 15.  Let none of you suffer as evil doers, but if any man suffer as a Christian, 
Cyprian de duplici mart.  let him not be ashamed. Non supplicium facit martyrem sed causa: it is not the cross makes the Martyr but the cause.  
There hath been no Heresy so gross, 
That God's Martyrs may be known from Satan's Martyrs.  but some men have been bold to die for it: which is not Christian fortitude, but miserable hardness of heart. As the Lord jesus hath his Apostles and Martyrs, so Satan hath his false Apostles and Martyrs. Martyrs Satanicae virtutis: and therefore we will conclude with Augustine, 
Aug. l. 1. con. Parmen. Epi. cap. 8. & 9  Non est ex passione certa justitia, it is not suffering that makes sure a cause to be righteous: Sed ex justitia gloriosa passio, but it is righteousness which makes suffering glorious.  
For thy sake. 
It is common to all Christians to suffer with Christ, not so to suffer for him.  It is common to all the Godly to suffer with Christ as ye heard before: but to suffer for Christ is not a honour communicated to them all; the rarer that it is, the more heartily should we welcome it when God sends it. The Apostle rejoiced in the bonds wherewith he was bound for Christ's cause: the golden chains of earthly ambassadors are nothing so honourable as chains of iron which are worn for Christ's cause. The Emperor Constantine honoured all the Fathers of the Counsel of Nice, but made most of those who had suffered for the cause of Christ; as in particular, he kissed the hole of Paphnutius eye, which had been put out in time of trouble for Christ's sake, yet did he reverence it as the most honourable and precious part of his body: no face so beautiful as that which is deformed; no man so rich as he who hath sustained spoliation of his goods, 
Heb. 10. 34.  if it be for Christ's sake, neither is any death so glorious, as that which is sustained for his cause: Si enim beati qui moriuntur in Domino, multo magis qui pro Domino, for if they be blessed which die in the Lord, much more blessed are they who die for the Lord.  
But now because no Christian is persecuted without some cause alleged against him by his persecutors, 
How causes falsely pretended by the wicked takes not from the christian this comfort that he suffers for God's sake.  and that also in every trouble his own conscience saith that he hath most justly deserved it; how can he have this comfort that he suffers for Christ's sake? The first is easily answered if we put a difference between the pretended and the true cause for which the wicked do persecute us. If Haman bear malice to Mordecay, for his sake he will forge a crime against all the people of the jews: if Amazia can cover his hatred against Amos by pretending that Amos hath conspired against the King: If the Princes of Darius' envy daniel's preferment, they can delate him as a rebel to the king's proclamation: If jeremy exhort the jews to go out to the King of Babel, he shall be accused as a confederate with the Chaldean. It is a common stratagem of Satan's to stain the glory of God's Children in their sufferings with false pretended crimes, Vt qui conscientiae suae luce clarescunt, f●lsis rumoribus sordidentur, that they who are cleared by the light of their own conscience may be defiled with false reports. Sed bene sibi conscius non debet falsis moveri, nec putare plus esse ponderis in alieno convitio, quam in suo testimonio, but hee● who hath a good conscience ought not to be moved with false things, nor to think there is more weight in any other man's traducing, than is in his own testimony. Our comfort doth stand sure, 
Psal. 96. 4.  if we can say with David: They hate me without a cause. 
Psal. 59 3.  And again, They are gathered together against me not for mine offence, not for my sin, O Lord. 
In suffering we must distinguish between that which men, & that which our own conscience lays to our charge.   
As for the other, the accusation of our conscience in trouble charging us with sins which no man can lay to our charge, if we will distinguish between the quarrel which conscience hath against us, and that wherewith the wicked do charge us, it shall be manifest that the cause of our persecution is our disagreement with them in an evil course, and not any sin committed by us against God, and so shall our comfort still remain that we are sufferers for Christ's sake.  
We are killed. 
Death cannot hurt the man of God.  How far forth this kill extends our Saviour doth teach us, when he says they are able to kill the body and do no more. 
Mat. 10. 28.  Qui pro Christo moriuntur aliquid mortis accipiunt, 
Aug. de civit. dei. li. 13. c. 8.  ne tot a contingat: they may cast down this earthly tabernacle, but cannot hurt the man of God.  
But here it is inquired seeing these godly ones were alive when they sent up this complaint unto God, 
A godly man not troubled in his own person is partaker of Christ's afflictions by sympathy.  how is it said they were slain? To this I answer, that two manner of ways are the godly partakers of Christ's afflictions, even when they are not troubled in their own persons: first by lympathie with others that are troubled; for as the head of the mystical body accounts himself persecuted when his members are persecuted, so among the lively members thereof the grief and trouble of one, is the grief and trouble of the rest. 
Rom. 12. 15  If we mourn with them that mourns, and remember them who are in bonds as if we were in bonds with them, 
Heb. 13. 3.  we are partakers of their sufferings: but now the want of this compassion in many who resting in their y●orie beds sorrows not for Joseph's affliction, 
Amos. 6. 6.  proves them to be but dead and rotten members.  
Secondly, 
All true christians are Martyrs in affection.  we communicate with the affliction of our brethren, when in our affection we are ready to suffer with them, if so it would please the Lord to employ us; as they are Martyrs in action, so will the Lord accept the others as Martyrs in affection; 
Cyprian de dup. Martyr.  Deus enim non estimat quenquam ex eventu rerum sed ex affectu: for God esteems not one by the event of things, 
How their ready will is accepted as a deed, is declared in the example of Aquila & Priscilla.  but by their affection: Non fraudabitur Martyrij gloria per quem non stetit quo minus Martyrium peregerit: he shall not be defrauded of the glory of martyrdom, in whose default it was not that he accomplished his Martyrdom: therefore Aquila & Priscilla are commended, that for the Apostles life they had laid down their own ●eckes; 
Rom. 16. 4.  their goodwill being reckoned unto them for a deed. But as jacob hazarded some of his family in the hands of Esau before others: so the Lord sends out some of his servants to trouble before others. For the Lord is not so prodigal of the lives of his children, that at one time he will havoc them all in the hands of the wicked: though he send some out to the trial, he will reserve others to be as it were the seed of the Gospel.  
All the day long. 
persecutors in this last age are most miserable  If we apply this testimony to the whole Church, than this day shall be the whole course of time from the beginning to the end thereof. Early in the morning Cain began to persecute his brother, and ever since bloody persecutors in all ages have followed his way, but among them all the persecutors of this last age, which is the evening, are most miserable: for all the blood shed since the days of Abel shall light upon them. As in a good course his praise is greatest who is foremost, so in an evil course his judgement shall be greatest who comes hindmost, because he subscribes to the wickedness of all those who hath gone before him.  
But if otherwise we apply this testimony to every christian, 
The whole time of our life is but a day of suffering.  then this day must be called the whole time of our life, from our birth to our death; warning us that in no age of our life we should promise to ourselves immunity from affliction: 
Reu. 3. 10.  yet our comfort is, that the time of our trouble is here called a day, 
Or an hour of tentation.  and in the Revelation, the hour of tentation, because it is but short. That rebuke which our Saviour gave his Disciples when they were sleeping in the garden, 
Mat. 26. 40.  could you not watch with me one hour? may serve as a check unto us when we faint in tentation; could ye not suffer with me one hour? Again, seeing our trouble is short let us not in it limit the holy one of Israel, to prescribe to the Lord the time of our deliverance. 
With what patience we should endure in suffering referring the time of our deliverance to the Lord.  O how may we be ashamed of our impatience in trouble, when we look to Noah, who entering into the Ark at the Lords commandment, after he had tarried a whole year in it, yet sought not to come put till the Lord commanded him. And joseph the nourishing father of our Lord jesus, when the Angel commanded him to go to Egypt, and said further unto him tart there till I tell thee, 
Mat. 2. 13.  though joseph knew not when he should come out of Egypt the place of banishment, yet referring the time to the Lord, he yielded himself obedient to the holy commandment. The Lord work in us the like obedience of Faith.  
And are counted. 
Worldings esteem christians but vile persons, and what comfort we have against their contempt.  This is added by way of amplification, we are not only slain, but slain as if we were slaves nothing worth. Wicked men account the godly little worth, and therefore do handle them in a vile manner; but shall we for that be discouraged? No, the Prince of our salvation was esteemed among men no more worth than thirty pieces of silver, and that for our sake: shall we then think evil for his sake to be counted less than the dung or clay where upon we tread? 
Mat. 26. 15.  The Lord give us, 
1 Cor. 4. 13.  true humility, that we may be content to be despised of men that we may be approved of our God; he only hath the balance in his hands, what ever weight worldlings have in the eyes of men, when the Lord begins to weigh them as he did Beltasar, no honour, no riches, no kingdom, shall help them to hold out weight.  
As sheep for the slaughter. 
In what respects wickedment account the godly as sheep.  Wicked men accounts the godly slaughter sheep, because they think nothing is lost when they are taken out of the way; yea also they reap a benefit thereby: a proof whereof we may see in the primitive Church; for when Famine, Pestilence and such like calamities were inflicted by God upon the Empire for the contempt of his Gospel, the cause thereof was still imputed by men to the christians, and therefore they were persecuted to death, with no less opinion than that the putting them out of the way was to put the plagues of God from the whole Empire; yet did they not this way remedy the wrath due to their sins, but procured thereby either double stripes to themselves, or then were handled in the patience of God like unto Oxen fed for the slaughter.  
And here it shall not be unprofitable to oppone the judgement of the Lord concerning his children, 
How God also compares his children to sheep, but in far contrary respects.  to the judgement of men. The Lord also compares his little ones to sheep, but upon plain contrary respects to those which the world hath: first for their innocency and simplicity they are not like other beasts, that have either teeth in their head, paws in their feet, or poison in their bowels to power out when they are offended: secondly, for their patience, whereas other beasts being beaten utter unruly and routing voices, they are dumb before their shearers, yea when they are injured are far from revenge. 
Cyprian de simp. prael.  The sheep of Christ (saith Cyprian) hath not the bloody teeth of Wolves, cruelty is an argument of bastard religion: and thirdly, for their utility, for they do not only give their milk but their Wool and Skin to the use of man: teaching us how profitable we should be to our brethren; but alas the great number of them who being void of innocency, wise to do evil, void of patience, not acquainted with the yoke, void of charity, being like that barren tree which had no fruit to give to Christ in his hunger, evidently declares how that many in this age howsoever esteemed among men, yet are not accounted of God the sheep of Christ.   

Verse 37. Nevertheless in all these things we are more than conquerors through him that loved us.  
HEre the Apostle doth now subjoin an negative answer to his former interrogations with an amplification: these things whereof I have spoken are so far from being able to separate us from the love of God, that by the contrary in them all we are more than conquerors, that is, victors out of all doubt.  
In all these things. 
The Christian compared to a rock in the sea.  Then ye may perceive that unto all those crosses enumerated before the christian man is subject: he is not unproperly compared to a Rock in the sea, which being beaten on every side with waves raised by the wind, yet stands unmovable, unbroken itself, breaks them that assaults it.  
Again ye see that the Apostle who speaking of the estate of christians upon earth, 
In death christians are conquerors.  said before we are slain all the day long, saith now, we are more than conquerors: strange it is that he who is slain should be a conqueror; but so it is, the christian battle every way is marvelous, partly because it is fought within and against himself, and partly because then is he a conqueror, when ●ee seems to be vanquished, being the member of that head who obtained greatest victory when he suffered most shameful death. 
A christian is not a single man standing by himself but a man incorporate in Christ.   
Through him that loved us. The Apostle doth so give comfort to the christian that he reserves the glory unto the Lord, the strength whereby we prevail is from him that loved us, not from ourselves. It is very comfortable to consider that a christian is not a man standing or living by himself, he hath his being in Christ, as long as there is life in him we cannot die: it is true that sometime being deserted and left to ourselves we fall away for a time, as we may see in Peter, who at the voice of a Damsel denied the Lord jesus; and this is to teach us that the praise of our standing, persevering, and overcoming pertains to the Lord.   

Verse 38 For I am persuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, 29. Nor height, nor any other creature, etc.  
THe Apostle continuing in his triumph, mounts to an higher sort of enemies, and he also proclaims defiance to them, affirming that neither death, nor life, nor Angels, nor things present, nor things to come, nor any other creature whatsoever, if any other be, are able to separate us from the love of God.  
Of the which we have first to learn, 
A Christian may be assured of his salvation in this life, contrary to the doctrine of papists  that a Christian man in this life may be persuaded of his salvation, neither is it to be accounted presumption, for as much as in so doing he leans not upon himself, but upon the word and promise of God, which the Lord hath confirmed by an oath, that he may make sure to the heirs of promise the stability of his counsel. Where if the adversary object, that the word of the Lord out of all doubt is true, and that they who believes and reputes shall be saved, but every one who saith he believes doth not believe, and so cannot be persuaded of his salvation? To this I answer, that he who reputes unfeignedly and believes, knows as certainly that he hath repentance and faith, as he who hath in his hand a jewel knows that he hath i●; and therefore may conclude with himself that the promises of salvation made to the penitent believers belongs unto him: for albeit it be true, there be many in the Church like unto those five foolish Virgins, who suppose they have that which they shall not be found to have in the end, yet is there no reason to conclude that because some are deceived, all are deceived; because some think they have faith and have it not, therefore none can be sure that they have faith.  
Out of all doubt where the Lord jesus dwelleth by his Spirit, he makes himself known to them in whom he dwelleth, 
This is proved from the nature of the holy spirit whom the Christian hath received.  according to that Know ye not that Christ is in you except ye be reprobates? and these names given to the holy Spirit of Adoption doth also confirm the same truth: for he is called the Seal, the Witness, & earnest penny of God, which names he receives from his effects and operations which he works in them to whom he is given: 
2. Cor. 13. 5.  either therefore must the adversary say, that there are none to whom the Spirit is given, or they must grant that they to whom he is given are sure: the first they will not affirm, the second they cannot with reason deny: 
Rom. 8. 16.  for what is this to say that a man hath the Seal, 
2. Cor. 1. 22.  the Witness, and the Earnest of God given to confirm the promise of God, and yet all these do not make him who hath them sure of salvation?  
But here lest that which I have said discourage them who are of weak consciences, 
Comfort for the godly when they cannot find this assurance.  let them know that this assurance of salvation doth not alway continue with the Christian in a like measure: for here we do so believe, that we want not our own unbelief, and albeit our faith when it is in the full strength over-comes all doubting, yet is it oftentimes so weak, that it is again disquieted with doubting, for which if we pray instantly with the Father of that child, Lord I believe, 
Mark. ●. 24.  but help my unbelief, we may be sure at length Faith shall overcome: and thus far teach we concerning the assurance which the Christian man hath of his salvation.  
But as for that Religion which teacheth doubtings, 
A good religion may have doubting, but it is an evil religion which leaves men in doubt.  and pronounceth them accursed who hold that a man may be assured of salvation, we accurse it as a doctrine enemy to Faith and Salvation; such as is the doctrine of the counsel of Trent, Si quis dixerit hominem renatum teneri ex side ad credendum se certo esse ex numero praedestinatorum, anathema sit. 
Sess. 6. cant. 15.  It is strange to see that where they teach a man is able to fulfil the whole Law of God, and by his works to merit eternal life, yet they accurse him, if he say he is sure to be saved: so directly doth one point of their false doctrine impugn another. But indeed it is no marvel if their Religion can yield no comfort nor certainty of salvation to the weary conscience, because they draw men from off the foundation jesus Christ, in whom only it is promised that we shall find rest to our souls, 
Mat. 11. 29.  and would make us to lean upon rotten foundations, such as the merit of Masses, the virtue of our works, 
Why Papistry cannot make a man sure of salvation.  and human satisfaction; and because all these cannot yet satisfy the doubting consciences of men, they suspend them with a vain hope of greater comfort which they shall find in their forged and comfortless Purgatory: thus do they hold the poor people comfortless both in life and in death. But as for us we will abide on the rock, renouncing all purgation, but the purgation of his blood; 
It is not presumption, but faith to show what we have received.  we will content ourselves with jesus Christ, in whom the Father is well pleased, that in him we may find rest to our souls, which neither in ourselves, nor in any other creature shall we ever be able to find. Let them call it Presumption, 
Aug. ser. 28.  Non arrogantia est, sed fides praedicare quod acceperis, non superbia est, sed devotio, it is not presumption but Faith: or otherwise if we say▪ unto him who hath begotten us by the lawer of regeneration, Pater, bona praesumptio est, Father, this said Augustine is a good presumption. 
Bernard in Septuag.  And to the same effect said Bernard, Propter hoc data sunt signa quaedam manifesta salutis, ut indubitabile sit ●um esse de numero Electorum in quo ea signa permanserint, This is the truth of God agreeable to Scripture and auncie●t Fathers which we do affirm, however they do accurse it.  
That neither life. 
Vanity of worldly pleasures discovered  By life we are to understand the pleasures of this life, strong temptations indeed: for in the hearts of many they prevail against the love of God: that we may learn to despise them, and to count with the Apostle, all things to be dung in regard of jesus, let us look unto those two things which discovers unto us the vanity of worldly pleasures: 
The abundance of them makes them loathe some.  first, they are most loathsome to them, who have them in greatest abundance, and a●e most admired of those who have them not. A proof of this we have in Solomon, who wanted nothing delectable under the Sun, 
Eccles. 2. 10.  yet by the very use of them, he found the vanity of them, and was moved to abhor them. It is far otherwise with heavenly pleasures, the more we taste of them, the more we esteem of them, hungering still for more, we cannot be satisfied with that which we have gotten already.  
Secondly, 
If they be continual they become painful.  worldly pleasures are of this nature, that if they be continued without intermission they turn into pains; therefore is it that those same things which now we choose for recreation, incontinently they become wearisome unto us, and we cast them away, so that it is not so much by themselves, as by the change of them that we are delighted, Sola vicessitudine recreamur: being weary of walking, we refresh ourselves with sitting; again being weary of fitting, we rise to refresh ourselves with walking, and so fareth it with all the recreations of this life, being continual they become wearisome. So oft therefore as Satan by worldly pleasures would steal away our hearts from the love of God, let us consider how vain and small a pleasure it is which he would give us, in respect of that unspeakable joy which he would take from us.  
Nor death. 
Remembrance of death profitable to keep us uncorrupted with the pleasures of this life  By death we understand not only death itself, but all those pains that go before it, and terrors which accompany it. There was never life so long, but it hath been concluded by death: no life so pleasant but the pains of death shall swallow up all the pleasures thereof. As the seven lean Kine devoured the seven fat, & the seven years of famine consumed the fruit of seven years of plenty: so shall the dolours and terrors of death eat up all the pleasures and delectations of this wretched life. If we suffer the pleasures of this life to bewitch us, be sure the terrors of death shall confound us. It were therefore good that as joseph of Aramathia had his sepulchre in his Garden, so we season all the pleasures of our life with remembrance of our death, this is summa Philosophia.  
Yet our comfort is, 
Comfort for the godly against death.  that if we live in Christ, no terror of death can separate us from him; yea, death conjoins us nearer to the Lord jesus then we were before: we see oft-times by experience that the children of God have so triumphed in the very dolours of death, and rejoiced in the sense of God's love, that they have forgot all their bodily pains. As the top of mount Pisgah, 
Deut. 34. 1.  was to Moses the place of his death, and the first place, wherein ever he got a sight of Canaan, so shall death be to the children of God, where we lay down the sight of this world, there shall we take up the sight of eternal life, which shall never be taken from us.  
Nor Angels. 
Reprobate Angels how they are God messengers and to what end.  By Angels here I understand not elect Angels, for they are not enemies to us but ministering spirits for our salvation, but reprobate Angels: for these names of Angels, principalities and powers are common both to good and evil Angels. And they are so called partly from the power which God hath lent them, and partly from the message wherein he employs them: for sometime they are sent out as messengers of his wrath to punish the wicked; and so an evil spirit was sent from the Lord to punish Saul: 
1 Sam. 16. 14  and sometime to exercise the godly; and so an Angel of Satan was sent to buffet the Apostle Paul for his humiliation: 
2. Cor. 12. 7.  we are not exempted from their tempting, but praised be God, 
Two sorts of Satan's operation..  we are exempted from their tyranny & dominion. Their working in regard of the wicked is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the efficacy of error; for the Lord hath given them up into the hands of Satan: but their working in regard of the godly is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tentation. Always seeing so long as we live we must wrestle against so strong enemies, let us watch and be sober; 
Eph. 6. 11.  let us stand with the complete armour of God upon us. 
In Christ we are restored to a better estate, than that which Adam had in Paradise,   
Again we mark here how that our estate in Christ is better than the estate of Adam by his first creation; for then an apostate Angel drew Adam to an apostasy also from God, but now no Angel is able to separate us from the love of God; the reason is, the covenant which God made with Adam was without a mediator; he had the keeping of his own salvation in his own hand: but the covenant of grace with us is bound up in the mediator Christ jesus, 
john. 17. 12.  to whom the Father hath committed us, that he might redeem and save us; he hath taken us into his hand and none are able to take us from him; our salvation depends not on ourselves, it is not in our keeping but in his, and therefore is it most certain.  
Principalities nor powers. 
How names of power are given to reprobate Angels.  These names are not to terrify or astray us, seeing as I said these reprobate Angels have no power but that which is lent and limited of God. Therefore Saint Jude saith that they are reserved in chains under darkness: 
jude. ver. 6.  and here for our comfort we are to consider how that there are two chains wherewith they are bound, and other two wherewith they are tormented: the first chain that binds them is their own nature: the second is God's providence: the first restrains them that they cannot do the evil which they would; 
Satan bound with three chains.  the second restraineth them that they do not the evil which they can: Satan being a natural creature is bounded within the compass of nature, his insatiable malice would do much more evil than by nature he is able to perform, for above or contrary to nature can he work nothing: and again many evils is he able to do by natural means, which the providence of God permits him not to do. The tormenting chains which are upon him, are an evil conscience, and the wrath of God: for as he grows in evil doing so groweth his conscience worse and worse, and the wrath of God accordingly increaseth upon him, with which two he is continually tormented.  
Nor things present, nor things to come. 
In our Christian warfare our greatest battle is the last.  This is a great amplification of our surety, that neither present evils inflicted upon us, nor any evil to come, can separate us from the love of God. And hereof we are warned that all our battles are neither present nor past, some of them are to come; let us not wax secure because of our forepast victories. When Israel came out of Egypt one nation followed them to pursue them, but when they●passed jordan seven nations came against them: sure it is our hindmost battle will be the heaviest, and our last tentation greatest; the horror of hell, the rottenness of the grave, the conscience of sins past, the dolours of present death, all standing up at one time to impugn our faith, but shall not be able to separate us from that love of God wherein stands our life.  
Again we are taught here that Christians are sure of perseverance, 
Christians are sure of perseverance.  nothing to come can separate us from the love of God: this is proved first from the nature of GOD who is faithful, and will confirm us unto the end, perfecting that which he hath begun in us: 
Philip. 1. 6.  secondly, from the nature of the seed whereof we are begotten again, for it is immortal: thirdly, from the nature of that life which by that seed is communicated to us, it is the life of Christ which is not now any more subject unto death.  
Neither height nor depth. 
Satan hath two arms whereby he wrestles, the one is presumption.  By these I understand Satan hath two manner of ways by which he wrestles against men: some he mounts on the chariot of presumption; others he cast● down into the deep of desperation: by prosperity he puffs up many to make their fall the more shameful, those temptations which he used against our blessed Saviour do we think that he will spare them against other men? 
Mat. 4. 5.  he set him up upon the pinnacle of the temple, 
How Satan tempts to presumption.  of purpose if he could to have thrown him down: and again took him up to the top of an high mountain, where making a show to him of worldly kingdoms, he promised to give them if he would fall down and worship him: and albeit with these temptations he did not prevail against our blessed Saviour, yet how many in this world are daily bewitched with them, that without any refusal they fall down and worship him. But as Simon Magus while he assayed to fly from the top of the capital up into heaven, was thrown down to his destruction: so shall the prosperity of those men be their ruin, and their high estate as a pinnacle whereupon they shall not continue. Happy is the man whose heart is not exalted against God by any preferment that can come to him upon the face of the earth: for he who rising in dignity riseth also in pride against the Lord, is raised up as Pharaoh was, that God may declare his power in casting him down.  
Nor depth. 
His other arm is desperation.  The other sort of Satan's temptations tend unto desperation: whom he seeth he cannot puff up, he doth what he can to cast down, by fears, perturbations, wrong conceptions, but our comfort is both by the Apostles testimony, and our own experience, we may be cast down, 
2. Cor. 4. 9  but we cannot perish.  
Nor any other creature. 
No man is sure to continue in his estate but the Christian.  Now in the end the Apostle doth draw his speech to the height, his confidence is so great, that not being content with the enumeration of adversaries which he hath made, he defieth yet all other whatsoever, if any other be: for he speaketh this by way of supposition, if there be yet any other creature than those whom I have named, I am sure be what they will, they cannot separate us from the love of Christ. He●e in the last room we do observe the surety of a Christian above all other men in the world; only the Christian is sure his estate shall never be changed. Worldlings may think with Babel in her prosperity, 
Esa. 47. 7.  I shall never be moved, 
Luke. 12. 19  and with the rich. Glutton promise to themselves many years to come, 
No worldling shall abide in the state wherein now he stands.  but they shall be deceived, none of them shall continue in that slate wherein presently they stand, the Lord shall drive them from their station as it were with wheels, and shall roll them like a ball as he threatened to Shebna. 
Esay. 22. 18.  Pharaoh his pomp shall perish in the red sea: Nabuchadnezzar shall be changed from a Monarch of men unto a companion of Beasts: Manasses from the Palace shall go to the Prison, and all the men of the world shall go from the house to the grave; their beauty and royal pomp shall consume as a Moth, only the Christian shall stand for ever in that happy union and fellowship with GOD; this is the state of the Christian, this is his life, this is his glory, and from it nothing present nor to come, shall ever be able to transchange him. Everlasting praise therefore be to the Lord our God through jesus Christ. Amen.  
FINIS.