THE triumph OF A true CHRISTIAN DESCRIBED: OR, AN EXPLICATION OF THE EIGHT CHAPTER OF THE EPISTLE of Saint Paul to the Romans, wherein the sanctified sinners heaven vpon earth is laid open, with explication of the comfort of it to as many as are so qualified. delivered in sundry Sermons by Edward Elton, bachelor in divinity, and Preacher of Gods word at Saint Mary Magdalens Barmondsey near London. And now by him published, intending the good and saving comfort of every true believing soul that shall please to read it. ISAI. 35.10. The redeemed of the Lord shall return and come to Zion with praise, and everlasting ioy shall be vpon their heads: they shall obtain ioy and gladness, and sorrow and mourning shall fly away. LONDON, Printed by Richard Field for Robert Mylburne and are to be sold at the great South door of Pauls. 1623. TO THE RIGHT worshipful SIR Thomas Grymes Knight: grace, mercy, and comfort in Christ Iesus be multiplied. RIght worshipful, I am not ignorant of it that many learned and worthy seruants of God, both ancient and modern, foreign and domestical, haue before me handled this sweet and comfortable 8. Chapter of the Epistle written by the blessed Apostle Paul to the ancient famous Church of Rome, and haue unfolded the sweetness of it most excellently and most divinely, and from thence haue discovered the true Christians heaven vpon earth: and there was small reason for me after such bright shining lights to set up my dim candle, yet considering with myself that God may be glorified in all mens gifts, and the glory of his goodness and wisdom may shine forth in the variety of them, and that a different manner of handling the same portion of holy Scripture, it being sound and orthodoxal, may be useful for the Church of God, the same truth being sometimes more readily conveyed to the minds of some men, and better relished of them by some mens handling then by others: and withall esteeming an unprofitable life to be an uncomfortable life, because the Lord Iesus will assuredly call all his seruants who haue received any talent from him to an account, Mat. 25.19.20. &c. and none must hid his talent in a napkin, I haue been moved vpon the earnest entreaty of some in mine own charge, and others not a few, once again to adventure myself vpon the open stage, and to offer my poor and slender pains taken in my particular charge to the view of the world. It is well known to as many as do well know me, that I haue been for a long time withheld by the good hand of God under more then ordinary weakness and sickness of body,& that near to death, from the public exercise of the work of my ministery; and now since it hath pleased God of his rich mercy and unspeakable goodness to bring me to it again, by restoring me in some measure to my former health and strength,( for which mercy I cannot be sufficiently thankful to his holy and blessed majesty) I desire as the same good God shall be pleased to give ability, to redeem the time,& not to let slip any opportunity offered of doing what good I can within the compass of my calling. My other weak& slender labours formerly published, haue found kind acceptance and entertainment at the hands of many: and of this present work I haue the more reason to conceive a comfortable hope that it will not be disregarded or neglected, because of the excellency and sweetness of the matter therein handled. Austustine de Sanctis Ser. 26. What Epistle of Paul( saith an ancient divine) is not sweeter then honey? And by common consent of all, this eight Chapter of this Epistle to the Romans, is as the hony comb, most full of heavenly sweetness& soul comfort: it setting forth that one thing necessary to the comfortable state of a Christian, Luk. ●0. 42. yea absolutely needful, in respect of which all other things are but accidents& retainers. For the truth is, our conceits and apprehensions of comfort are but dreams, till we attain some true feeling of Gods love to us in Christ Iesus powred and shed abroad in our hearts by the holy Ghost given unto us: Rom. 5.5. that once gained, it fills our hearts with ioy unspeakable& glorious, 1. Pet. 1.8. Rom. 8.37. and it makes us more then conquerors, triumphing both over the corruption that resteth within us, and also over the sorrows, evils, and most bitter afflictions that are brought vpon us, and which we meet withall in this vale of misery, and over all those enemies that oppose our comfort here and our happiness hereafter. And where find we this ground of comfort more plainly and pithily deciphered then in this Chapter? I confess that the form of this my work on this Chapter is rude and unworthy the view of the learned: and if Readers find not that loftiness of style that is suitable to the excellency of the matter, I entreat them to consider that the things here put down were delivered in a popular auditory, where care was had to utter high& heavenly things, in plain, easy,& familiar terms, I holding it better to speak five words to edification, 1. Cor. 14.19. thē a thousand to vain ostentation. And now right worshipful and worthy Sir, I finding myself deeply interested in your vndeserued love and favour many ways, and by many real evidences expressed both to me and mine; yea your tried good affection towards me altogether unworthy of it, having been extended and reached out in the sweet fruits of it to those that belong to my charge, for which we are never able to make requital; but our good God remember it in goodness; Nehem. 5.19. my desire hath been to take any opportunity offered to show my thankful acknowledgement of your more then ordinary favour and labour of love shewed towards me, Hebr. 6.10. and to give some real testification of my thankfulness. I therefore out of my poor measure and penury, here offer and present unto you what I am able, much better then it is I wish it were, some fruit of a thankful mind, praying your favourable acceptance of the same, and humbly craving that what I now tender unto you, may through your hands pass into the world: and if these my poor travels may find good acceptance with you, and patronage from you, I shall hold it and that justly, no small addition to your former kindness towards me: and the God of heaven, whose glory I chiefly aim at in them, be pleased to bless them for the spiritual good and saving comfort of yourself, and of all that shall vouchsafe to peruse them with care to profit by them. Now the very God of peace sanctify you throughout, 1. Thess. 5.23. and I pray also that your whole spirit, soul, and body, may be kept blameless unto the coming of our Lord Iesus Christ: to whom every where, but especially in the Church, be praise for ever and ever. Amen. Barmondsey near London: May the 10. 1623. Your Worships to be commanded in the Lord Iesus, Edward Elton. THE triumph OF A true CHRISTIAN. ROM. 8.1. Now then there is no condemnation to them that are in Christ Iesus, which walk not after the flesh but after the Spirit. IN this eight Chapter the Apostle fals again on the doctrine of justification and sanctification. The general matter of this Chapter. He concludes his doctrine touching the justification of true believers through Christ. And concerning their sanctification, setting it forth to their comfort, labouring to strengthen and to arm them with comfort against temptations and trials, that is the sum and substance of this whole Chapter: The parts of it are threee. The first is, The parts of this Chapter. a sweet and excellent comfort to all true believers, delivered partly by way of instruction, partly by way of exhortation against the relics and remainders of sin and corruption, still cleaving to them, and still abiding in them; from the first verse to the middle of the seventeenth verse. The second is a comfortable exhortation, directed to the godly, patiently to suffer affliction, urged and pressed by diverse reasons, from the middle of the seventeenth verse to the one and thirtieth verse. The third is, a declaration of the immutable state and condition of Gods elect, called and justified, and of their certainty of salvation, from the one and thirtieth verse to the end of the Chapter. The matter of the first part, with the manner of handling it. Now the first part of the Chapter contains matter of comfort to true believers, against the relics of sin still abiding in them. Therein the Apostle first deals by way of instruction, from the first verse to the twelfth: then by way of exhortation, in the verses following to the seventeenth verse, the middle of it. Touching instruction, first he propounds and lays down this ground of comfort, that there is no condemnation to the godly: though sin still dwell and abide in them in part, yet there is no condemnation to them. And then he limits that comfort by describing the persons to whom it belongs, that they be such as be in Christ, and such as walk not after the flesh, but after the spirit. In the first verse then he further amplifies those two particulars. I will refer the laying forth of his amplification till we come to the handling of the verses following. Verse 1. The first verse ( Now then there is no condemnation to them that are in Christ Iesus, which walk not after the flesh but after the spirit,) hath this respect to foregoing matter. The respect that the first verse hath to foregoing matter. Rom. 7.24. The Apostle having handled the doctrine of justification, and thereunto subjoined the doctrine of sanctification, and on occasion of that falling on the spiritual combat, giuing instance of it in himself, and having in the Chapter before cried out: O wretched man that I am who shall deliver me from the body of this death? and again raised up his heart with comfort in and through Christ Iesus, I thank God through Iesus Christ our Lord: thereupon in this verse he infers this general. That as many as are in Christ Iesus, they are free from condemnation. The particulars of the first verse. In this verse considered by itself, we haue these things offered. First a general conclusion, wherein the Apostle affirms a freedom from condemnation, making known to whom it belongs, namely to those that are in Christ Iesus: There is no condemnation to them that are in Christ Iesus. Secondly, an infallible mark, by which such persons may be known, the Apostle pointing them out by their special qualification, that they are such as walk after the Spirit, amplifying that by denial of the contrary, that they walk not after the flesh: Which walk not after the flesh, but after the spirit. These are the general things laid before us in this verse.( Now then) these words are to be understood, Interpretation. as having respect to that which the Apostle had formerly delivered; Gods elect are justified freely by Gods grace, and by faith in Iesus Christ: and that himself, howsoever he felt sin still abiding in him, yet he was able to bless God for deliverance from it through Iesus Christ. Hereupon he thus concludes: Now then there is no condemnation; the word ( condemnation) here signifies not as Bellarmine Bellarmine. expounds it, the contagion of sin that comes by concupiscence of the flesh: that were to make the Apostle to speak absurdly, but it imports two things: the guiltiness of sin, and the punishment due to sin; a binding over or standing subject to the punishment and execution of Gods sentence of death on sinners; namely, the damnatorie sentence or curse of the Law, all plagues and judgements in this world, and everlasting perdition in the world to come. Thus we find the word used, Rom. 5.16.18. Rom. 5.16.18. And in that the Apostle saith ( no condemnation) he means that there is a freedom both from the guilt of sin, and from the punishment of sin, To them that are in Christ Iesus, and that by the satisfactory death of Christ, he being made sin for them, 2. Cor. 5.21. 2. Cor. 5.21. and having born their sins in his body, 1. Pet. 2.24. 1. Pet. 2.24. ( To them that are in Christ Iesus,) that is, to them that are one with Christ, being built and joined to him as members to the head, or as branches to the vine, by the bond of his spirit, and by faith: for these similitudes the holy Ghost useth to set forth the near union and coniunction of Christ and true believers, Eph. 4.15.16. Eph. 4.15.16. Christ is the head by whom all the body being coupled, &c. joh. 15.5. joh. 15.5. I am the vine, ye are the branches,( Which walk not) the word ( walk) in the Scripture usually signifieth to hold on a course of life, or to live as Gen. 5.22, Henoch walked with God, that is, lived as in the sight of God, Gen. 17.1. walk before me, and be thou upright.( After the flesh.) By flesh we are to understand the corruption of nature, and by Spirit, the grace of regeneration and sanctification: and to walk after the flesh is to live according to the motion and guidance of the corruption of nature, and to walk after the Spirit, is to live according to the motion and guidance of the Spirit of grace and sanctification. Thus then conceive we the meaning of the Apostle in the words of this verse, as if he had said; Now then since it is so as I haue shewed before, that Gods elect are justified freely by Gods grace and faith in Iesus Christ, though I feel sin still abiding in me, yet I being able to bless God for deliverance through Iesus Christ, it followeth that all such as are one with Christ, and are knit and joined to Christ as members to the head, and as branches to the vine, by the bond of the Spirit and by faith, though they haue sin still abiding in them, yet they are freed by the satisfactory death of Christ from the guiltiness of sin, and from the punishment due to them for sin, even from the curse of the Law, from all plagues and judgements in this world, and from everlasting perdition in the world to come: they shall not come into condemnation, and they are such as live not according to the motion and guidance of the corruption of nature, but according to the motion and guidance of the Spirit of grace and sanctification. First here observe we, how the Apostle propounds this ground of comfort touching freedom from condemnation: he doth not here instance in himself and say, there is no condemnation to me, I being in Christ Iesus; but he puts it down in the general, to them whosoever they be that are in Christ Iesus. In the Chapter before speaking of the power and force of sin remaining in the regenerate, he gave instance in himself, but now coming to set forth the privilege of those that are in Christ, he makes it not his own particular case, The privilege of Gods grace and favour, and of saving comfort in Christ, is common to all& every true believer. but he sets down a general conclusion, that there is no condemnation, not onely to him, but not to any that are in Christ Iesus. Thus he orders his speech in great wisdom: and hence note we thus much. That the privilege of Gods grace and favour, of Gods mercy, and of comfort in Christ Iesus, freedom from hell; death& damnation, is not to be restrained to some particular persons, as haply such as haue a great measure of grace, such as the Apostle was, but it is common to all and every true believer, all that truly beleeue in Christ, and are one with him by his spirit and by faith: though their faith be weak, yet they truly believing in Christ, and their faith being a true faith, they haue right and title to all the saving comforts in Christ; and they are free from hell, death and damnation, as well as those that haue the greatest measure of grace and holinesse. And hence it is that the Apostle Peter, 2. Pet. 1.1. 2. Pet. 1.1. calls the faith of ordinary Christians and believers, a faith like precious to his faith: Simon Peter a seruant and an Apostle of Iesus Christ, to you which haue obtained like faith with us by the righteousness of our God and saviour Iesus Christ. He saith not, faith equal to our faith, or the same measure of faith that we haue, but faith like precious, faith of like worth and excellency in regard of the fruits of it, faith that is able to save you as truly and as certainly as our faith, 1. joh. 1.2, 3. 1. joh. 1.2.3. Saith Saint John: The life appeared, and we haue seen it, and bear witness, and show unto you the eternal life, which was with the Father, and appeared unto vs. That I say which we haue seen and heard( that is Iesus Christ) declare we unto you, that ye may also haue fellowship with us, and our fellowship also may be with the Father, and with his son Iesus Christ. By faith in Christ ordinary true believers haue fellowship with the Apostles, yea with God the Father, and with his son Iesus Christ. And therefore the privilege of Gods grace and favour, of comfort in Christ, and of freedom from hell, death and damnation, belongs to all and every true believer, as well as to the holy Apostle. 2. Tim. 4.8. The Apostle having said, Henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day: he subjoins, and not to me onely, but unto all them also that love his appearing. Plainly teaching, that the greatest mercy of God, even eternal life and salvation, is not to be appropriated to the Apostles, or to such as they were, men of the greatest measure of grace and holinesse, but it belongs to all and every true believer, and it shall be given to them. And so this is a clear truth, that the privilege of Gods grace and favour, of comfort in Christ, of freedom from hell, death and damnation, is not to be restrained to some singular persons, such as haue a great measure of grace and holinesse, but it is common to all and every true believer; the reasons of it are these. First, all that are in Christ are equally just, in respect of the iustice of Christ in Gods sight imputed to them: for he that truly believes in Christ, is as just as he that hath fulfilled the whole Law, and he hath the perfection of the Law: and there is no inequality of them that be in Christ in respect of justification and adoption. Secondly, it is not the measure of faith that gives right and title to the comforts in Christ, but the truth of it: if it be a true faith, though never so weak, it gives a man title to Gods mercy, and to all the privileges of Gods children: as among the Israelites that were stung with the fiery serpents, he that had a weak and dim sight, if he could but look up to the brazen serpent, was healed as well as he that had a stronger sight, joh. 3.14, 15. joh. 3.14.15. And therefore this is a certain truth, that the privilege of Gods grace and favour, of comfort in Christ, of freedom from hell, death and damnation, is not to be restrained to some particular persons, but it is common to all and every true believer. And this may serve as a ground of sweet and excellent comfort to poor weak Christians, Comforts to poor weak Christians truly believing in Christ. I mean such as are weak in faith, and are troubled with many doubtings in believing. Such poor tender consciences, they commonly exempt themselves from the comforts of other strong Christians, as if they did not belong to them, because they are weak, and because they haue not such a measure of grace as others haue. The doctrine delivered serves to take away this exception, it tells them, that it is not the weakness of their faith that can hinder them from right and interest in the comforts of Gods children. If then thou haue evidence in thine own soul, that thou hast true faith in Christ be it never so weak, if thou find thine heart in any measure purified by faith, that faith of thine gives thee right and title to all the comforts of Gods children, and the privileges of Gods grace and favour, of freedom from hell, death and damnation; and all the saving comforts in Christ belong to thee. Indeed the greater measure of faith thou hast, Note. the stronger thy faith is, the greater will be thy comfort, and therefore labour thou to increase in faith, and to add one measure of faith to another. But if thou hast evidence of true faith in thine own heart, it may yield thee this comfort, that thou hast as much right and title to all the comforts of Gods children, as the best of them, yea as Paul or Peter had, both in this life and in the life to come. Yea then the word of promise and reconciliation, the covenant of grace, the broad seals of Gods kingdom, the Sacraments belong to thee, and thou mayest come to the Sacrament of the body and blood of Christ with comfort;( for herein some stagger and make question) because they doubt whether they haue faith or no. Dost thou fear thou hast not faith? and dost thou desire to beleeue? surely that is an evidence that thou hast faith, and the weakness of it is not to hinder thee from coming to the Sacrament. An excellent comfort, and think on it to thy comfort. In the next place observe we, observation. that the Apostle saith not as Bellarmine infers on these words: There is no matter of condemnation, nothing deserving condemnation: but he saith, there is no condemnation to them that are in Christ Iesus; they are free from condemnation. And the point hence is this. That howsoever true believers, such as are in Christ, haue in them matter deserving condemnation, Though true believers haue in them matter deserving comdemnation, yet there is no condemnation to them. yet there is no condemnation to them, they are free from the guiltiness of sin, and from all punishments due to them for their sin. Such as truly beleeue in Christ, though they haue sin still abiding in them, and be guilty of many actual sins, yet they being in Christ, by him they are freed from all their sins both original and actual, the Lord will never charge them on them, either in respect of guiltiness, or any punishment deserved by them: Christ by his death, he being made a curse for them, when he suffered on the cross, Gal. 3.13 Galat. 3.13. hath freed them from the curse of the Law, and so from all the punishments due to them for sin, both temporal and eternal. And hence it was that Hezechiah said, Isay 38.17. Isay 38.17. The Lord hath cast all my sins behind his back, Psal. 103.3. Psal. 103 3. david stirs up his soul to praise the Lord, which forgiveth him all his iniquities, and healeth all his infirmities, and he saith verse 12. As far as the East is from the West, so far hath he removed our sins from vs. Micah 7.18. Micah 7.18. saith the Prophet, Who is a Godlike unto thee, that taketh away iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his wrath for ever, because mercy pleaseth him. And verse 19. He will subdue our iniquities, and cast all our sins into the bottom of the sea. And many like phrases we find in Scripture confirming this truth: That such as are in Christ are by him freed from all their sins, and the Lord will not charge on them the guiltiness of sin, or any punishment due to sin: and the reason and ground of it is plain, namely this. The Lord is just, and it cannot stand with his iustice to hold any true believer guilty of sin, much less to punish him for his sins, he being one with Christ, and Christ having already born his sins,& the punishment due to them,& answered his iustice,& fully satisfied for them, yea canceled the bond that did witness his guiltiness of sin, accuse him for sin,& bind him over to the punishment of sin, as it is Col. 2.14. Colos. 2.14. And therefore such as be in Christ are certainly freed by Christ both from the guiltiness of sin,& from all punishment due to thē for their sins But it will be said, true believers, even the dearest of Gods children, undergo many miseries and troubles in this world, and many times they lye under great pressures and vexations, yea they are subject to death itself, how then are they freed from all punishments due to them for sin? The miseries and troubles that true believers undergo, are not properly punishments to them, but either trials and exercises of their faith, or fatherly chastisements and corrections coming from the hand of a gracious father, and laid on them for their good, and for the correction of some sin. The Lord said to david, speaking of Salomon his son, 2. Sam. 7.14, 15. If he sin, I will chasten him with the rod of men, and with the plagues of the children of men; But my mercy shall not depart away from him. Or means to prevent evil and sin in them, and the venom& bitterness of them is taken away by Christ, yea the poison and sting of death is removed by Christ. And therefore it still remaines a truth, that such as be in Christ, they are freed from all punishment due to them for their sins both temporal and eternal. And this truth must serve as a ground of sweet comfort to all true believers, both in respect of sin, Comfort to true believers in respect of sin, and the miseries that befall them. and in regard of the miseries that befall them in this world, as first in regard of sin: on the ground of doctrine now delivered, true believers, gods children, may conclude to their comfort, that none of their sins shall ever hurt them, no not their heinous sins, not those wherein they haue lived and continued long, and haue doubled and often committed, not those they haue done with much boldness and presumption, they having truly humbled themselves and repented for them, and now believing in Christ; and now being in him, by Christ they are freed from the guiltiness and punishment of all their sins, yea though they still find sin cleaving to them, and they are troubled with many sinful infirmities, yea haue many failings, yet now they being in Christ, the Lord will never charge them on them, either the guiltiness of them, or the punishment due to them, and that is an excellent comfort. again, for the miseries that befall gods children in this world, what though they be under poverty, sickness, imprisonment, banishment, or any other misery whatsoever? yet let them remember this, that those things are not plagues, judgements, punishments and curses to them: but either trials, or fatherly chastisements, or means to prevent sin in them, and the venom, and poison, and bitterness of them is removed from them, they being in Christ. And this being duly considered, it will arm them with comfort, and strengthen them against the fear of them before they come, and against discouragement and vtter●d e●ection when they are come. For why should a child of God fear any misery before it come, or be utterly dejected when it is come, seeing the venom and bitterness of it is removed, and all miseries are sweetened to him by the death of Christ. Indeed if men be out of Christ, they haue cause to fear miseries and troubles, they are liable to all miseries in this world, and to eternal death and misery in the world to come, and their case is fearful. Note. As there is no condemnation to them that be in Christ, so there is nothing but condemnation to those that be out of Christ, even the good things and blessings of God are curses to them, and there is a secret curse cleaving to them, when apparently they seem happy and blessed. Yea the word of God, the word of comfort, is a word of terror and bitterness to them: the seals of the covenant are seals of iudgement and damnation to them, and there is but a step between them and hell, there is no difference between them and those that now lye frying in the fire of hell, but this, they who are in hell are past recovery, and these in Gods great patience are suffered for a time, how long or how short they know not, to see if they will accept grace offered to them. A thing that if it be duly considered, may shake the heart of the most debauched and profane wretch in the world: and if hell haue not taken full possession of his soul, may move him to bethink himself of speedy reformation. But if thou hast evidence to thine own soul, that thou art in Christ, comfort thyself, nothing shall hurt thee, neither sin nor any misery that befalls thee can hurt thee, no not death itself; the sting of death is removed, and taken from thee by the death of Christ: yea when thou art dead, thou shalt not come into the iudgement of condemnation: think on that to thy comfort. An anabaptistical cavil answered. Now here before we leave this point, a cavil of the Anabaptists is to be met withall: Say they, is it so, that such as are in Christ, are by Christ freed from the guiltiness of sin, then( say they) it must needs follow, that they are freed from subiection, true believers are not to be subject to any on the earth, to kings, to magistrates, and to other governors: subiection of man to man came in by sin as a punishment, Gen. 3.16. Gen. 3.16. After the fall eve was put in subiection to Adam, and therefore sin and all punishment due to sin being removed from them that are in Christ Iesus, they are not to be subject to any that live on the face of the earth. Now for answer to this, we must know, that there is a twofold subiection of man to man, one civil, and the other servile or slavish. civil subiection, is whereby one man is subject to another for the common good, even for the good of them both, as the Apostle saith, Rom. 13.4. Rom. 13.4. The magistrate is the minister of God for the wealth of the inferior. servile or slavish subiection, is that whereby a slave or vassal is in subiection onely for the good of his Lord and master. The first of these, namely civil subiection, was before the fall in the state of innocency, as appears in the Apostles manner of reasoning, 1. Tim. 2.12, 13. 1. Tim. 2.12.13. But the second servile or slavish subiection came in by sin: and for the place alleged, Gen. 3.16. it is not so to be understood, as if civil subiection simply considered in itself, had not been before the fall, but that by the fall constrained subiection joined with pain, sorrow and grief came in, which before in time of innocency was with pleasure: as before the fall, man was to labour in dressing the garden, Gen. 2.15. Gen. 2.15. yet his labour was with pleasure, but after the fall it was joined with pain, sorrow, and grief. So doubtless subiection with pleasure was before the fall, but after the fall it was joined with pain, sorrow, and grief, and therefore it is not true which the Anabaptists say, that civil subiection of man to man simply considered in itself, came in by sin as a punishment. No, I dare affirm, that civil subiection of man to man, now since the fall simply considered in itself, it is not a curse, it is not a punishment, but a necessary ordinance of God, for the good of the Church and Commonwealth: and so it is but an idle cavil of the Anabaptists to say, that such as are in Christ are freed from all punishment of sin, and therefore freed from civil subiection. observe we farther, that the Apostle makes the ground of freedom from the guiltiness of sin, and from the punishment due to sin, to be in Christ, even Gods mercy in him, and the merit of his death: and the conclusion hence is briefly this: That true believers are indeed freed from the guiltiness of sin, freedom from the curse of the Law& from Gods wrath due to sin, is grounded onely on Gods mercy and on the merit of Christ his death, without respect to any thing in true believers or done by them as the cause of it. and from all punishment due to them for their sins; and the ground of their freedom is altogether out of themselves, it is onely in Iesus Christ. freedom from the curse of the Law, and from Gods wrath due to sin, is grounded onely on Gods mercy, and on the merit of Christ his death; and it hath no respect to any thing in true believers themselves, or done by them as a cause procuring or producing the same. A true believer is not freed from the least of his sins by any thing in himself, or done by him as the cause or ground of it, but onely in and thorough Christ Iesus. Hence it is that remission of sins, which is freedom from the guiltiness of sin, and from punishment due to sin, is usually expressed in Scripture in those terms of covering of sin; and not imputing sin is merely from the Lord, Psal. 32.1.2. that is, from the mere mercy of the Lord, without respect had to any thing in sinful man, or done by him as the cause of it. Yea we shall find, that where remission of sin is expressed under these terms of speech of putting away sins, not remembering them, blotting them out, there is either an express mention or a necessary implication of Gods mere mercy, as the ground of that benefit, Rom. 3.24. the Apostle saith, We are justified freely by grace. Remission of sins is a part of justification, and therefore freely given without respect of any thing in us, or done by us as the cause of it. Where then is any place for human satisfaction, by alms deeds, humane satisfactions confuted. works of pennance and the like, which the popish sort hold able to satisfy for sin, and to procure freedom from the temporal punishment of sin? They cannot stand with this truth: that freedom from the curse of the Law and from Gods wrath due to sin, is grounded onely on Gods mercy& the merit of Christs death,& not on any thing in true believers themselves, or done by them as the cause of it. And surely those humane satisfactions do much derogate from Gods free grace, from the infinite merit of Christ his death. Admit this( which the Papists can never prove,) that some good works done by true believers are most perfect according to the exact rule of Gods Law, yet cannot those good works so done, cause or procure freedom from the least of their sins. It is no part of Gods promise annexed to the covenant of works, that any good work, done according to the exact rule of his Law, shall satisfy for any sin: the Lord saith not, do this and thou shalt live, and if thou fail and break my Law, thou shalt by some good works done according to the exact rule of my Law, make amends and satisfy for that breach. No, there is no such matter: the condition of perfect obedience propounded in the moral Law of God once broken, there can be no compensation made for that breach but by punishment, either in the person offending, or some other in his stead: and therefore no good thing in us, or done by us,( admit it be most perfect) can cause or procure freedom from the least of our sins. No, we must renounce all things in ourselves, and done by us, be they never so excellent, as insufficient to cause or procure freedom from the least of our sins: and for freedom from our sins we must cleave onely to the free grace of God, and to the infinite merit of Christ his death, as the sufficient and meritorious cause of the same. And if we would haue comfort touching freedom from the wrath of God due to our sins, we must go out of ourselves, and seek for that onely in Iesus Christ, and build our faith on him as a sure foundation and rock, against which the gates of hell cannot prevail. observe we further, as the Apostle maketh Iesus Christ the ground of freedom from condemnation, so he limits and restrains, and appropriates that benefit to those onely that are in Christ Iesus. That freedom from condemnation, from the guiltiness of sin, and all punishment due to sin, it belongs onely to those that are in Christ Iesus, to those that are one with Christ Iesus, being knit and joined to him by the bond of his Spirit, and by true faith. Whence note we thus much. That onely those that are in Christ, onely those that are one with Christ, Onely those that are in Christ haue right and title to the benefit of freedom from condemnation. being joined to him by the bond of his Spirit and true faith, haue right and title to this benefit of freedom from condemnation, of freedom from the guiltiness of sin, and from the punishment due to sin: indeed onely they may challenge right and title to all the benefits of Christ, and to all the saving comforts offered and found in him. And it is a certain truth, that we cannot come to be partakers of any benefit or comfort in and by Christ, unless we be in Christ, even one with him, and knit to him, as the members of the body are to the head. And to this purpose the Apostle speaks plainly, Ephes. 5.23. Ephes. 5.23. He there calls Christ the saviour of his body: thereby giuing us to understand, that Christ is a saviour to none but to those that are his members, and that none but they that are of the body whereof Christ is head, can look for life and salvation, or any saving comfort in and through him. joh. 6.53, 54. joh. 6.53.54. Saith Christ, Except ye eat the flesh of the son of man, and drink his blood, ye haue no life in you; whosoever eateth my flesh, and drinketh my blood, hath eternal life: As if he had said, unless ye become one with me, as your meate and drink are made one with your own bodies, which are turned into the substance of your bodies, ye cannot be partakers of the life and comfort that is found in me. And onely by being one with me, as your meate and drink are one with your own bodies, being turned into the substance of them, shall ye come to find comfort, life and salvation in and by me. And hence doubtless it was, that the Apostle, Philip. 3.9. Philip. 3.9. Counted all things loss and dung that he might be found in Christ; he knew well that unless he were in Christ, he could not be partaker of any benefit or comfort in and by Christ. And this truth is grounded on reason. For why, though Christ be the fountain of life and righteousness, and of all true happiness and comfort, yet as the members must be joined with the head, and the branches to the vine, otherwise they can draw no sap nor life from them: so certainly must we be one with Christ, and knit to him before we can derive and draw down any life or comfort from him. And therefore onely those that are in Christ, even one with him by the bond of his spirit and by faith, haue right and title to the benefit of freedom from condemnation, and to all other benefits and saving comforts in Christ. deceive not thyself then whosoever thou art, think not that this worthy privilege of freedom from condemnation, of freedom from the guiltiness of sin, A caveat for such as falsely imagine that Christ died for them. and all punishments due to sin, and other benefits and saving comforts in Christ, belong to thee, unless thou haue evidence to thine own soul that thou art one with Christ, even one with him by the bond of his Spirit, and by true faith. Herein many deceive themselves, such as are so far from being one with Christ, as they are rather limbs of Satan; even common drunkards, common swearers, filthy adulterers, covetous persons, usurers, and the like, they think that the comforts of Christ his birth, life and death belong to them; and stick not to say it, that Christ is their saviour, and Christ died for them, and they hope to be saved by Christ. poor souls, they do but dream, and feed vpon a fancy, and on their own foolish conceit, and they are deluded and blinded by the divell: onely those that are in Christ haue right and title to the benefits and saving comforts in Christ, and they alone may truly and with comfort say; that Christ died for them. object. Doth not the Apostle tell us, 1. Tim. 2.5.6. There is one God, and one mediator between God and man, which is the man Christ Iesus, who gave himself a ransom for all men. Answ. The meaning is, for all sorts of men, for men of all nations, callings, degrees, states and conditions, not for all and every man in the world. In that excellent prayer of Christ, joh. 17.9. he excludes the world by name, and prays onely for them whom his Father had given him, and those are onely Gods elect. And for whom Christ never prayed, certainly for them he never performed any work of mediation, and for them he died not. If then thou wouldest haue right and title to the merit of Christ his death, and be able to challenge the privilege of freedom from condemnation, of freedom from the guiltiness of sin and all punishment due to sin, and other benefits of Christ to belong to thee, thou must haue good evidence to thine own soul, that thou art in Christ, even one with Christ by the bond of his Spirit and by true faith; and thou must find thyself knit to Christ as a member to the head, and that thou receive from him influence of grace and spiritual life, and that now thou hast in thee the mind of Christ Iesus, Philip. 2.5. And know this for a certain truth, if thou haue not Christ thine head in this world, thou shalt haue him thy judge and condemner in the life to come. If thou live as a limb of Satan, and carry thyself as a member of that body whereof the divell is the head( as all profane persons do) think not that Christ died for thee, and that thou hast right and title to this excellent privilege of freedom from condemnation; if thou so think, it is an idle fancy, and thou dost but deceive thine own soul. observation. Now further observe we the phrase and form of speech here used by the Apostle: he saith not, there is no condemnation to them that are near to Christ Iesus, or about him, or the like; but saith, there is no condemnation to them that are in Christ Iesus. Whence we are given to understand: That there is a most near union between Christ and true believers: Christ& true believers are most nearly conjoined. Such as truly beleeue in Christ, they are most nearly knit and conjoined with him, they are in him, and he in them; yea the union and coniunction between Christ and true believers is so near, that we are not able to conceive it in our shallow brains, it it a secret and a divine mystery. Christ prays, joh. 17.21. joh. 17.21. That they that truly beleeue in him may be one in him and in his Father, as his Father is in him and he in his Father; which is a union most near, and indeed unconceivable, we are not able to conceive the pensiveness of that union. And hence it is, that we find the union between Christ and true believers set out in Scripture by such similitudes as do imply a most near union, as by the similitude of the head and the body, Ephes. 1.22.23. Eph. 1.22.23. Christ is appointed head to the Church, which is his body; by the similitude of the vine and the branches, John 15.5. joh. 15.5. I am the vine and ye are the branches; by the similitude of man and wife, that as the husband and the wife are most nearly joined into one flesh, so near or rather nearer is the union and coniunction between Christ and true believers: insomuch as the Apostle saith, Ephes. 5.30. Ephes. 5.30. that true believers are members of Christ his body, yea flesh of his flesh, and bone of his bone. Many other similitudes we find in Scripture setting forth the near union that is between Christ and true believers. Yea we find that by reason of the near union of Christ and true believers, that the word ( Christ) is sometimes put for the Church of Christ, 1. Cor. 12.12. 1. Cor. 12.12. As the body is one, and hath many members, and all the members of the body which is one, though they be many, yet are but one body: even so is Christ, that is, the Church of Christ, as the next verse makes it manifest. For by one Spirit we are all baptized into one body. This then is a clear truth, that there is a most near and strict union betwixt Christ and true believers. This truly serves in the first place to strengthen and confirm the doctrine of our Church, The doctrine of justification by Christ his righteousness imputed, confirmed. that true believers are justified in Gods sight, by the merit of Christ his death, and by his righteousness imputed unto them; for there being that near union between Chtist and true believers, as there is between the head and the members of the body, they being in Christ and Christ in them, it must needs be that the grace and benefits of Christ, do truly and really belong to them; and that as he was made sin for them, so they are made the righteousness of God in him, 2. Cor. 5.21. 2. Cor. 5.21. And what Christ did as mediator, that by the covenant of grace is truly imputed to them that truly beleeue in Christ, and is made theirs by true faith. For what is done by the head in a natural body, may be truly ascribed to the whole body. The Papists scoff at righteousness imputed, and call it a putative and fantastical iustice and righteousness; but indeed it is a true and real righteousness, grounded on that near union that is between Christ and true believers. And whereas they say, such as is our justification, such shall be our happiness in heaven: and as we haue no righteousness nor merit of our own inherent in ourselves, but by imputation, so we must look for no heaven but by imputation, no happiness real and indeed; they are easily answered. True believers haue a real imputation of Christ his righteousness, not a supposed imputation. And again, it follows not because our justification is by Christ his righteousness imputed, therefore our blessedness shall be so also, because happiness and glory is the promised reward, and righteousness the condition. Now as a man that is bound for the payment of a sum of money, may haue the condition of his bond performed by another, and yet himself may haue liberty and freedom by it: So may we haue the condition of righteousness performed for us by Christ, and yet we ourselves made partakers of happiness and glory; and haue the promised reward bestowed on our own bodies and souls. again, is it so that there is so near a union between Christ and true believers, Terror to such as wrong the poorest member of Christ. as that they are in him and he in them? then let all such as do abuse or wrong any true believer, be it man or woman, never so poor or base in the eyes of the world, let them know that the abuse and wrong resteth not onely on the person abused or wronged, but it reacheth up to Christ Iesus in heaven; and through the sides of a poor believer, they abafe and wrong the Lord Iesus. When Saul persecuted the poor members of Christ on earth, the Lord Iesus cried to him from heaven, Acts 9.4. Saul, Saul, why persecutest thou me? And this may strike a terror and amazement into all wicked persons, that load the members of Christ with injuries and wrongs, and do cast disgrace and contempt on them. Dost thou abuse or wrong a poor silly man or woman believing in Christ? thou dost it to Christ his head in heaven, and thou mightest as well spit in the face of the Lord Iesus himself. And assure thyself, the Lord Iesus to whom all power is given in heaven and earth, will not suffer any of his members, bought with no less price then his own blood, to be wronged, but he will reuenge it. Yea the wrongs done to his poor members here on earth, ring in his ears in heaven,& will cause him one day to come down in flaming fire, to render vengeance to those that abuse them. Yea know it, whosoever thou art, if thou hast but an intent and purpose of evil against any true believer, that intent& purpose of thine is known to him: for he is not onely man but God also, and thy malice and intent of mischief against any member of Christ, that lies lurking in the depth of thine heart, doth not rest in thine own bosom, but it mounts up above the clouds, even to Christ Iesus in heaven: he sees it, and he takes it as intended against himself, and without repentance he will one day plague thee for it. And this may strike amazement into those that offer, or intend, or do the least wrong to the poorest member of Christ. And this also may cheer up the hearts of poor distressed Christians, and may assure them, that the Lord Iesus is troubled in all their troubles, and that he takes part with them; and therefore he will either moderate the weight of their afflictions, or give them strength to bear them, or put an end to them, and in the end he will wipe away all tears from their eyes. Now before we leave this point, a Popish error is to be discovered, A Popish error discovered. an error which the Papists would ground on the near union that is between Christ and true believers. For thus they hold and teach, that in regard of the near union between Christ and true believers, the good works done by true believers are meritorious, and do deserve the favour of God. For( say they) true believers being so nearly united and knit to Christ, that they are one with him, the good works they do, receive virtue from him to merit. Though the good works done by them in themselves merit nothing, yet in that they are members of Christ, and one with him, they receive influence from him their head, and are raised up to an higher estimate, even to merit favour of God, and so they come to be meritorious. See the cunning of these deceivers, to blear the eyes of the simplo, and to deceive them: they are easily answered. The union that is between Christ and true believers, is no sufficient ground of merit, and from thence it cannot be concluded, that the good works of true believers are meritorious, and deserve the favour of God. For why, Note. the union between Christ and true believers, is not personal but mystical, true believers are not received into unity of person with Christ, but they are one with him by spiritual and mystical union: now personal union is the ground of merit, even in Christ himself. The manhood of Christ apart and by itself merits nothing, but as it is received into union of person with his Godhead: And therefore they must prove that true believers are received into unity of person with Christ, before they can truly conclude that their good works do merit, and deserve the favour of God: but that they are never able to do by all their skill; they can never prove that a true believer is one person with Christ: and therefore they build on the sand, and we are to renounce it as an untruth and Popish error, that by reason of the near union between Christ and true believers, their good works are meritorious. Come we now to the second general thing in this verse, the infallible mark by which the Apostle points out those that are freed from condemnation by the death of Christ, they being in Christ, namely this: That they are such as walk after the Spirit and not after the flesh, that is, such as live according to the motion and guidance of the Spirit of grace and sanctification, as they are moved and guided by the Spirit, and not according to the motion and guidance of the corruption of nature. Now this we are to take, as the Apostle here gives it, as an infallible mark of such as are freed from condemnation by Christ, that such persons are thus qualified, that they walk after the Spirit. The Papists take this as if the Apostle had put it down as the cause of freedom from condemnation, to them that are in Christ Iesus: That therefore there is no condemnation to them, because they walk not after the flesh but after the Spirit; and so they would hence ground an argument against justification in Gods sight by faith alone, and go about to prove from hence, that true believers are justified in the sight of God, not only by faith, but also by their walking after the Spirit,& by their good works, but they are much deceived. A Popish cavil answered. The Apostle here makes not walking after the Spirit the cause of freedom from condemnation, but the condition of such as are freed, and a speeciall note by which they may be known. He saith not: there is no condemnation to them that are in Christ Iesus, because they walk after the Spirit; but they do walk after the Spirit, they are thus qualified, they are such as walk not after the flesh but after the Spirit. And indeed it cannot be, that walking after the Spirit should be a cause of freedom from condemnation, because walking after the Spirit in order of nature, is after freedom from condemnation. Men are first in Christ, and by him freed from condemnation, and haue his Spirit in them, and then they walk after the Spirit. And therefore the Papists deprave and abuse this text, in that they make walking after the Spirit, the cause of freedom from condemnation. Come we to matter of instruction hence offered: first, in that the Apostle here makes walking after the Spirit an infallible mark of such as are in Christ, and by him are freed from condemnation, we may conclude. That whosoever they be that are in Christ, and by him are freed from condemnation, they haue this mark on them; Such as are in Christ they live an holy and sanctified life. that they walk after the Spirit, they are thus qualified, and they haue this certainly found in them, that they live according to the motion and guidance of the Spirit of grace and sanctification. Or briefly thus. Such as are in Christ, even one with him by the bond of his Spirit, and by him are freed from condemnation, they live an holy and a sanctified life: their life is a life of grace and holinesse, and they do evidence and testify their being in Christ, by their holy thoughts, words and works. And hence it is that the Apostle saith, 2. Cor. 5.17. If any man be in Christ, let him be a new creature, or as it is in the new translation, he is a new creature: for it may be put down positively; he that is in Christ, he is a new creature, he lives not as he was wont, but he lives a new life, even an holy and sanctified life, 1. joh. 1.6. If we say that we haue fellowship with him, and walk in darkness, we lie, and do not truly: as if he had said; he deceives himself that saith he hath fellowship with Christ, and yet walks in darkness. He that hath fellowship with him is certainly enlightened, and hath true saving knowledge, and he walks answerable to it. 1. John 3.6. whosoever abideth in him, sinneth not, that is, makes not a common trade and practise of sin, but his life is holy and sanctified. And to these we might add other testimonies of Scripture clearing and confirming this truth, that such as be in Christ, even one with him, by him are freed from condemnation they live an holy and sanctified life, their life is a life of grace and holinesse, and the reasons and grounds of it are these. First, such as are in Christ, they are one Spirit with Christ: 1. Cor. 16.17. He that is joined unto the Lord, is one Spirit: one and the same Spirit is both in Christ and in him, even the same Spirit of grace and sanctification is in Christ and in every true believer; and doubtless that Spirit works in true believers according to the measure of his being in them. again, such as are in Christ, they are partakers not onely of his death, and the virtue of his resurrection, but also of the efficacy and power of his death, and the virtue of his resurrection, Philip. 3.10. And they are partakers of his renewing grace, to sanctify them in their souls and bodies, in their hearts and lives: and therefore it must needs be, that such as are in Christ, and by him freed from condemnation, they live the life of grace, they show forth the power of Christ his Spirit, and grace in an holy and sanctified life. Now then let this in the first place be thought on to this purpose: How we may try whether we be members of Christ or no,& may be sure that we are so. Dost thou hold thyself to be a member of Christ, and that thou art one with him, and that by him thou art freed from condemnation?( without question every one is ready out of self-love to assume this to himself, every one hath this conceit of himself) but wouldest thou prove it, and wouldest thou haue good evidence for it, and make it good to the comfort of thy soul, that it is so indeed? then never rest till thou find that thou art truly sanctified both in heart and life, and that thou livest the life of grace and holinesse, that thou livest not as thou art lead by the light of nature, haply a civil honest life, but as thou art guided by the Spirit of grace and sanctification, that thine heart and life are holy, and seasoned with grace. And if it be thus with thee, then mayest thou thereupon certainly conclude, thou hast good evidence of it, that thou art in Christ, and that by him thou art feed from condemnation; yea on this ground thou shalt be able to cheer up thine own heart in the greatest trial, even when the divell lays siege to thy soul, and putteth thee to the trial, whether thou be in Christ or no. If then thou be able to show the evidence of a heart and life truly sanctified, thou shalt be able to silence the divell, and put him to a nonplus, he shall not haue a word against thee. But if so be thou think thou art in Christ, and hast part in his death, and art by him freed from condemnation, and yet wantest the evidence of an holy sanctified life, alas poor soul, whosoever thou art, thou dost but deceive thyself. And herein thousands in the world deceive themselves. Thousands there be that fancy to themselves that Christ died for them, that they shall be saved by Christ, and yet are so far from an holy and sanctified life, as that their lives are soiled with many soul sins, with drunkenness, Sabbath-breaking, and the like; and they will not be drawn to an holy course of life, no, they hate to be reformed, and hate those that are holy and religious, and truly fear God. And some content themselves with a civil honest life, and think that a sufficient ground of comfort; poor souls, they do exceedingly deceive themselves. And know it whosoever thou art, the divell will suffer thee to think, yea to say it, that thou hast part in Christ, and that Christ died for thee, so long as he finds by thy fruits, that thou art not in Christ: he will soothe thee up, and help thee forward in that conceit, and so carry thee on in a fools paradise( as we use to speak) to thine own endless perdition And know it further, that thou confessing thyself to be a Christian( as every one will be held to be) and yet living a lewd and wicked life, or contenting thyself with a formal profession, thou dost more dishonour Christ then Turkes and Pagans that utterly deny him; and without repentance thy iudgement and damnation shall be deeper in hell then theirs: for thou dost thereby as it were witness against Christ, that he is but a weak Christ, and that there is no power in his death, nor virtue in his resurrection. Oh then if thou wouldest haue good evidence to thine own soul, that thou art in Christ, and by him freed from condemnation, never rest till thou find thy heart and life truly sanctified, and that thou livest the life of grace and holinesse. again, is it so, that such as are in Christ, and by him are freed from condemnation, Gods mark on such as are in Christ. they live an holy and sanctified life? then know to thy comfort, whosoever thou art that hast thy heart and life sanctified, and livest the life of grace and holinesse, the Lord hath marked thee out for his own, and thou hast good evidence, such as cannot deceive thee, that thou art in Christ. For these are convertible terms, and may be truly and reciprocally affirmed one of the other: He that is in Christ, lives an holy, and sanctified life: And he that lives an holy and sanctified life is certainly in Christ. If then thou find the power of sin broken in thee, and that now thou dost hate and strive against all sin, yea even against the sin that heretofore was well pleasing to thee, and now thou studiest and endeuourest to please God in every good duty, and dost account it thy chiefest honour to deny thyself, to mortify the lusts of thine own heart, and to live to God; comfort thyself, thou hast good evidence of thy being in Christ, and that by him thou art freed from condemnation, yea by him set in the state of grace and salvation. Let the Papists say what they will to the contrary, A cavil of the Papists answered. that holinesse may be lost, and the fruit of Gods grace may whither and come to nothing; they directly contradict the words of Christ, John 4, 14. whosoever drinketh of the water that I shall give him, shall never be more a thirst, but the water that I shall give him, shall be in him a well of water springing up into everlasting life. Be of good comfort then, thou having evidence of an holy and sanctified life, thou hast such assurance of thy being in Christ, and of being in the state of grace and salvation, as will never fail thee: and think on it to thy comfort. In the next place, the phrase and form of speech used by the Apostle is to be observed; he saith, such as are in Christ Iesus, they walk after the Spirit, that is, they live and lead their lives according to the motion and guidance of the Spirit of grace and sanctification. The point hence is this. That the walking of the godly, true believers, such as are in Christ, Such as are in Christ are constantly holy in the course of their lives. the course of their lives is according to the motion and guidance of the Spirit of grace and sanctification; they haue not onely some good thoughts, or good desires, and haply utter some good words, and it may be sometimes make a step into a good way, and do some good duties, but the course of their life and their actions, for the tenor of them, are constantly ordered and guided by the motion of Gods Spirit, and they go on in an orderly course of holinesse, and the course of their life is holy, and good, and spiritual. Indeed( to prevent an objection) this is not so to be understood, as if Gods children did never trip or slip awry, nor at any time slide out of the way of holinesse, and did never fall into any sin, we are not so to conceive the point: for then none living on the face of the earth, should be said to walk after the Spirit, because there is none that lives and sins not, but thus understand the point. That howsoever Gods children, true believers, and such as are in Christ, do sometimes slip and slide, and against their purpose fall into some sin; yet the course of their life, and their thoughts, and words, and actions, for the tenor of them, and for the most and greatest part, are holy, and good, and spiritual; and they are ordered and guided by the motion of Gods Spirit: yea even when they do slip, and fall, and are overtaken with some sin, therein also grace hath a working in them, not to the acting of sin, but to curb and restrain the flesh, that the evil they do, is not done with full consent of will, and so for the tenor, frame and course of their lives, it is holy, good, heavenly and spiritual. Thus it is with the godly, true believers, and such as are in Christ. And to this purpose the Apostle speaks plainly, Philip. 3.20. Saith he, Our conversation is in heaven, speaking of himself and other true believers, or as the word {αβγδ} signifieth, our civil life, all our thoughts and actions are heavenly, or as Beza rendereth it, we carry ourselves as free denizens of heaven, our whole carriage is heavenly and spiritual. Psal. 119.1. Saith david, Blessed are those that are upright in their way, and walk in the Law of the Lord. And then verse 3. Surely( saith he) they work none iniquity, but walk in his ways: they hold on a course in holinesse, and in the ways of God. Galat. 5.16. we find that the Apostle exhorts and stirs up true believers thus to walk: walk ye in the Spirit, and ye shall not fulfil the lusts of the flesh. And Psal. 50.23. the Lord himself speaks of framing or disposing the conversation aright, requires it as of his children, with promise to show them his salvation: He that offereth praise shall glorify me, and to him that disposeth his way aright, or conversation aright, will I show the salvation of God. It is said of Henoch, Gen. 5.22. that he walked with God, his walking was with God. Without question Henoch sometimes faulted and failed, but the course of his life was as in the presence of God, that was holy and religious, and truly spiritual. And so doubtless is it with Gods children, and true believers, and such as are in Christ, though sometimes they slip and fail, yet their walking and course of life is holy, and good, and spiritual. And the reasons of it are these. First, Gods children, true believers, haue wisdom in their hearts, and knowledge delighting their souls, as Pro. 2.10. They are truly enlightened, and haue sound knowledge of the word of God, discovering to them the deceiptfulnesse and danger of sin, and enlightening them to decline the evil way, and to go on in the right way, even in the way of holinesse. again, Gods children, true believers, haue the true fear of God in their hearts, which makes them hate evil, yea the evil way, and course of evil, Prou. 8.13. And their hearts are possessed with a true love to God, which makes them to avoid and to abhor all and every sin, because it is sin, and displeasing to God, and makes them careful to please God in all holy duties. And on these grounds we may certainly conclude, that howsoever Gods children do sometimes slip and fall into sin, yet their walking is after the Spirit, and the course of their lives for the tenor of them, are holy, good, and spiritual, and they live as they are ordered by the motion and guidance of the Spirit of grace and sanctification. Let no man then judge of a child of God by some one or few of his actions, but by the tenor and course of his life. A child of God is to be judged by the course of his life. It is the manner of the world, and of wicked men, to watch for the halting of a child of God, as Iere. 20.10. and if they can take him tripping and failing in the least thing, presently their mouths are open against him, and they cry out against him, and charge him with hypocrisy, and stick not to say, that all his profession is but mere hypocrisy: and on the occasion of his failing they fly on all Gods children, and stick not to charge them all to be hypocrites; so rash, and so heady, and so uncharitable are ungodly men in their censure: we must take heed of this rashness, if we thus judge of a child of God we trespass, psalm 73.15. look to the bent and course of a mans life and his carriage, if that be holy and religious, and thou seest in a man an honest and careful endeavour to walk according to the will and word of God, though he fail in some particular, thou art to judge of him as a child of God, and as one that truly believes in Iesus Christ. The course of a mans life and his walking, ought to be the rule of thy iudgement in respect of others. again, is it thus with Gods children, and such as are in Christ, Some good thoughts, or words, or actions, not sufficient prove a man or woman to be a child of God. that the course of their life and their actions for the tenor of them, are holy, they are good, and they are spiritual? Then take heed thou deceive not thyself, think not that thou art a child of God, and that thou art in Christ, because haply thou hast in thee sometimes some good thoughts, and some good motions and desires, and sometimes some good words drop from thee, and sometimes thou dost a good action, and thou dost sometimes step into a good way; for this is that which deceives many in the world, they think they are the children of God, and they are truly religious, and who shall say to the contrary? onely because they haue sometimes some good motions in their mindes, and sometimes some good words fall from them, and sometimes they hit on a good action; they hear the word, they pray, they give alms, or the like, when notwithstanding the course of their life is far from being holy, and it is far from the power of religion. Such persons deceive themselves: and take heed of this deceit whosoever thou art, fancy not to thyself that thou art a child of God, onely because of some good motions in thine heart, some good words, and some good actions coming from thee; if thou build on that ground it will deceive thee, the vilest wretch may sometimes haue good motions, good words, or do good things. If thou wouldest haue good evidence and ground indeed that thou art a child of God, thou must find thy walking to be after the Spirit, and that thou art a spiritual man or woman: and think not as the blind world thinks, that onely the Ministers of the gospel must be spiritual men: No, no, if thou whosoever thou art, be not spiritual, thou hast no part in Christ. Note. And therefore look to it, and let not thy thinking, speaking, and doing of good things, be as it were accidental and happening sometimes; let thy failing and falling into sin, be as it were accidental and against thy purpose, but let thy thinking, speaking, and doing of good things, be ordinary and usual: let thy walking be after the Spirit, and let the course of thy life be holy and religious, and lead in the fear of God, according to the measure of light vouchsafed to thee: for that indeed thou art, that thou art in the course of thy life, as well in private as in public. And if thou be holy in the Church and in public, and not in thine house and in thy closet, and in thy trade and calling, and course of life thou art not holy, thou art not truly religious, and therefore look to the course of thy life; if that be holy and religious, as well in private as in public, and that thou be holy in thy particular trade and calling; then indeed thou art holy and truly religious, and that will give thee good evidence to the comfort of thy soul, that thou art the child of God. Haply here some will demand, and say: How shall I know that my walking is after the Spirit? I would willingly haue some special notes and marks given, by which I may try myself, and may be assured that my course of life is holy and religious, as well in private as in public. The marks by which thou mayest know it, are specially these: First, marks by which men may know that they walk after the Spirit. if thou haue in thee a mind and desire to know the good way, that thou mayest walk in it, and thou takest counsel of God in his word, and makest that the rule of all thy actions, as david saith, Psal. 119.24. For certainly as one saith well, the Spirit of God leads the children of God in the way of Gods commandements, he guides them not by idle dreams and revelations, neither is he a Spirit of rashness and giddiness, wherewith some are possessed. Secondly, if thou be careful to lift up thine heart to God in prayer, at all times and on all occasions, especially when thou art to set on any matter of weight, that the Lord would guide and govern thee in all thy thoughts, words, and actions. Excellent is that example of Nehemiah, Nehe. 2.4. When he was to speak to the King in a matter of weight, the text saith he prayed unto the God of heaven. Thirdly, if when thou dost slip and fall into any sin, thou art hearty grieved for it, and dost never rest till thou hast recovered thyself by speedy repentance. Fourthly and last of all, if thou carry in thee an holy resolution to please God in all things, and not to be driven from an holy course of life by any reproach, disgrace, or trouble whatsoever; though it be to the loss of thy dearest blood. By these notes thou mayest know that thy walking is after the Spirit, and that the course of thy life is holy and religious: and hereby try thyself, and never rest till thou find these things in thyself: and if thou find these things in thee, thou mayest assure thyself thy walking is after the Spirit, and that thy course of life is holy and religious; and that is a sure evidence that thou art a child of God. observe we yet further; the Apostle having set this mark on such as are in Christ, and by him are freed from condemnation, that they walk after the Spirit; he there stays not, but he adds a denial of the contrary, that they walk not after the flesh: he saith, they walk after the Spirit, not after the flesh. And hence we are given to understand thus much. That men cannot walk after the flesh and after the Spirit, Men cannot walk after the flesh and after the Spirit both at one time. it cannot be: it is not possible men should live according to the motion and guidance of the Spirit of grace and sanctification, and according to the motion and guidance of the corruption of nature, both at one time; men cannot think, speak, and do as they are acted and moved by the Spirit of grace and holinesse, and withall think, speak, and do as they are moved and lead by their own carnal reason, and their own sinful lusts and corrupt affections. A mans walking& course of life cannot be good, holy, heavenly, and spiritual, and at the same time, earthly, carnal, and merely natural and sensual: these two courses of life cannot stand together. And to this purpose mark what Christ saith, Math. 6.24. No man( saith he) can serve two maisters: Now the flesh and the Spirit are two Lords and maisters, yea they are maisters of contrary mindes and dispositions, of contrary commands, as the Apostle saith, Galat. 5.17. The flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to the other. Galat. 6.8. the Apostle speaks of sowing to the flesh, and sowing to the Spirit: so he makes an opposition between them, both in themselves, and in the fruit of them, as that the fruit of sowing to the flesh shall be corruption, and the fruit of sowing to the Spirit shall be life everlasting. Philip. 3.18.19.20. the Apostle makes a flat opposition between those that walk after the lusts of their own hearts, and make their bellies their God, and mind earthly things, and himself and others who had their conversation in heaven: Many( saith he) walk, of whom I haue told you often, and now tell you weeping, that they are the enemies of the cross of Christ, whose end is damnation, whose God is their belly, and whose glory is to their shane, which mind earthly things. But( saith he) our conversation is in heaven. And Rom. 12.1. the Apostle having exhorted the believing Romans to give up their bodies a living sacrifice, holy, and acceptable, and perfect, he presently subjoins, verse 2. Fashion not yourselves like unto the world, frame not the course of your life according to the guise, and manner, and custom of the world and worldly men: as if he had said, an holy course of life, and spiritual serving of God, and a carnal course of life lead after the manner and fashion of the world, cannot stand together. These testimonies of Scripture do plainly evince and prove the point in hand, that a man cannot possibly walk both after the flesh and after the Spirit: the course of a mans life, and his walking cannot be good, holy, heavenly, and spiritual, and at the same time earthly, carnal, and merely natural and sensual. Because of that opposition and contrariety that is between the flesh and the Spirit, they are directly contrary one to the other: they are contrary roots, and they bring forth contrary fruits, as appears Galat. 5.19. to 24. The works of the flesh are adultery, fornication, uncleanness, wantonness, idolatry, witch-craft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murders, drunkenness, gluttony, and such like: But the fruit of the Spirit is love, ioy, peace, long suffering, gentleness, goodness, faith, meekness, temperancy. The flesh and the Spirit are as contrary, as fire and water, light and darkness: they are like the ark of God and Dagon, they cannot stand together, there can be no agreement between them. 2. Cor. 6.14. What fellowship hath righteousness with unrighteousness, and what communion hath light with darkness, saith the Apostle: and therefore it is not possible for a man to walk both after the flesh and after the Spirit. again, such as walk after the flesh, and follow the motions and guidance of their own corruption, without question they do so with a love and liking of the flesh, and of the lusts of it; they are pleasing to them, and they haue no true love of God, nor of good things in them, which is found in them that walk after the Spirit. For as 1. joh. 2.15. If any man love the world, the love of the Father is not in him: if any man be carried away with the lust of the flesh, the lust of the eyes, or the pride of life, his heart is not right in the love of God; The amity of the world is the enmity of God, whosoever therefore is a friend of the world, maketh himself the enemy of God, Iam. 4.4. And therefore it must needs be, that such as walk after the flesh and not after the Spirit, they are carried contrary ways, according to their contrary affections and likings. And so it cannot be that a man should walk both after the flesh and after the Spirit, and the course of a mans life cannot be holy, good, heavenly, and spiritual, and at the same time earthly, carnal, and sensual. This serves in the first place to discover to us the blindness and folly of many in the world. The blindness and folly of many discovered. Many there be who think they may bring contrary ends together: they are of this mind, that they may walk both after the flesh and after the Spirit, that they may live as they are lead by their own corrupt reason, their sensual and corrupt affections, even comforming themselves to the course of the world, in following after the profits, pleasures, and vanities of the world, and may do as the most do, and as the time ferues: and in their speeches, their actions, their gestures, their attire, be like such as are carnal; and yet be religious, and the children of God, and seruants of God too. poor souls whosoever they are that thus think, they deceive themselves exceedingly, they are besotted with the deceit of sin, and they discern not the things that differ. Yea it is a sour fruit budding out from the bitter roote of atheism and infidelity, for men to think they may follow the course of the world, and yet be holy and religious, and the children of God. To instance in some particulars: Dost thou think that thou mayest be an earthworm, always poring and digging in the earth, minding and affecting earthly things, and hunting after the things of this life, and yet be a child of God, and a seruant of God, and walk after the Spirit? it is because thou believest not the word of the Lord Iesus, who hath told thee the contrary, Luke 16.13. Ye cannot serve God and riches. Dost thou think( as many do) that thou mayest serve God on the Sabbath as well at home as in the Church and public assembly,( being able to come to it) or as well on horseback as at a Sermon: or if thou come to the public exercise and attend on it, when that is ended thou art at liberty, and mayst then do a work of thy calling? it is because thou givest not credit to the word of God, he revealing the contrary to thee in his holy commandement. Dost thou think that thou mayst fashion thyself like to the world, in thy speech, in thy gesture, in thy attire, even attiring thyself like to a wanton, and yet be religious and a child of God? the word of God hath told thee the contrary, and it is because thou believest not the word of God, that thou art of that mind. And so I might instance in many other particulars. Note. And know it whosoever thou art, that so far as thou dost follow the guidance of thine own corrupt reason in any thing, so far dost thou serve from the guidance of Gods Spirit and grace: and it is as possible for thee to bring heaven and earth together, and to gripe them within thy fist, as it is for thee to walk both after the flesh and after the Spirit; and to live an holy, religious and spiritual life, and at the same time to live an earthly, carnal and sensual life. These two can never sort together, there is no medley, no mixture to be made of them. No, no, if the course of thy life be earthly and carnal; without all question it is not holy, and good, and heavenly, and spiritual. And take this with thee: If thou live not an heavenly life here in this world, thou shalt never live it in the world to come; thou shalt never enjoy the life of glory in heaven. It is not thine own strong conceit that will carry thee up to heaven, because thy conceit serves thee, that thou shalt be saved as well as the best, though thou be as bad as the worst. No, no, if thou walk according to the course of this world, Ephes. 2.2. after the Prince that ruleth in the air, even the spirit that now worketh in the children of disobedience: with him, unless thou repent, thou shalt one day haue thy portion: and therefore take heed of that course of life. again, is it so that a man cannot possibly walk both after the flesh and after the Spirit, Comfort to such as hold on a constant course of holinesse. and the course of a mans life cannot be holy, good, and heavenly: and at the same time, earthly, carnal and sensual? then comfort thyself whosoever thou art, that findest thy walking and course of life, to be holy, good, heavenly, and spiritual. For what though it be so, that thou dost sometimes slip and fail, and art sometimes overcarried, to the doing of some evil against thy purpose, and the best of thine actions are not done so cheerfully, and so exactly and perfectly as they ought, but they are mingled with many imperfections, and thou hast cause to be humbled for them? yet if thou be able to witness to thyself in truth, that the bent and purpose of thine heart is to please God in all things, and thy care and thy endeavour is to walk with God, and thou dost in some poor measure hold on a course in holinesse: comfort thyself, thou hast good cause to be comforted, for then thou art one, even in Gods account, that walkest after the Spirit; and the Lord esteems not of thee as one that walketh after the flesh. Though the flesh that still abides in thee, do intermeddle, and thrust in itself, and do cause thee sometimes to slip and fail, and to do good things imperfectly, yet the Lord passeth by thy failings and imperfections, he looks to thy walking and course of life, and that being holy and good, he esteems of thee as one that walks after the Spirit, and not as one that walks after the flesh, and consequently, as one that art in Christ, and by him freed from condemnation. And that is an excellent comfort, think on it to thy comfort. Note we further, the Apostle here saith, that such as are in Christ, and by him are freed from condemnation, they walk not after the flesh but after the Spirit. Hence it is clear: That the best of Gods children living on the face of the earth, even such as are in Christ, The best of Gods children haue in them both flesh and Spirit. and by him are freed from condemnation, they haue in them both flesh and Spirit, both grace and corruption, and they walk after the one, and not after the other. Satan commonly troubles and disquiets poor weak Christians, and would bear them in hand that they are none of Christs, because they haue corruption and flesh in them, and they feel in themselves many sinful infirmities. Herein he plays the subtle sophister and cunning deceiver, he would haue Christians to measure themselves by a false rule, by the rule of perfect sanctification, and he tells them, unless they be perfectly sanctified they are not in Christ. Now perfect sanctification is the rule that is to be laid to the Saints in heaven, Note. and not to those that live on the face of the earth. No, no, sin and corruption that is found in men or women, is not sufficient to prove them not to be in Christ, but their walking after it. If men walk after the flesh, they are not in Christ; but if thou having flesh and corruption in thee, thou art weary of it, and thou dost not willingly follow the motion and command of it, but dost even sigh and groan under it, as the people of Israel did under their servitude and bondage in Egypt, and grace hath wrought in thee a new disposition, such as nature never could bring forth: comfort thyself, undoubtedly thou art in Christ Iesus. Come we now to the second verse. VERSE 2. For the Law of the Spirit of life, which is in Christ Iesus, hath freed me from the Law of sin, and of death. our Apostle having in the verse foregoing laid down his general proposition, full of sweet and heavenly comfort to all that are in Christ Iesus; that to them there is no condemnation: in this verse he proves and confirms that proposition. Some would haue this verse to be a proof and confirmation of the latter part of the former verse, namely, of that which the Apostle affirms of such as are in Christ, that they walk not after the flesh, but they walk after the Spirit. Say they, the Apostle confirms that part of the verse by an argument from the efficient cause of an holy and sanctified life, namely, the Spirit of Christ given to such as are in Christ, and haue fellowship& communion with him. But indeed this verse is rather to be taken as a proof and confirmation of the former part of the verse foregoing. The Apostles proposition, there is no condemnation to such as are in Christ, that is most agreeable to the context, and to the drift& purpose of the Apostle. For having said there is no condemnation to them that are in Christ Iesus; some might haply think or say, Is there no condemnation to such as are in Christ? why, they that are in Christ Iesus haue in them a remainder of corruption, there is impureness and defilement in part in all the powers of their souls, and in all the parts of their bodies: the impureness of nature is found in the best and in the most holy that live in the world,& that is enough to condemn them; how then are they freed from condemnation? This objection the Apostle here meets withall, and prevents, and makes answer to it on this manner: howsoever the best and the most holy that live in the world haue in them impureness of nature, which in itself and of itself, is enough to condemn them; and even for that, if there were no further matter of condemnation in them, the Lord might justly throw them to hell, yet there is that in Christ Iesus that is able to free them from it: yea there is that in Christ Iesus, even the law of the Spirit of life, that doth free all that are in him from the law of sin and of death: therefore there can be no condemnation to them. So the Apostle here reasons, and that is the dependence of this verse on the former. Now in this verse, for the general matter of it, The general matter of the second verse. we haue these things laid before vs. First, what it is that sets them that are in Christ Iesus free from their guiltiness in respect of their impure nature, and from the power it hath in itself to condemn them, namely, the Spirit of life; which the Apostle delivers, together with the power of it, under the word Law; and the subject of it, in whom that Spirit of life is found, and that is in Christ Iesus: For the law of the Spirit of life which is in Christ Iesus. Then the Apostle makes known the effect and powerful work of that Spirit of life: that the effect of it is freedom; giuing instance of that effect in himself, and in his own particular, setting it down in the time past: hath freed me. And to that he adds in the third place, from what himself was freed, and from what all that are in Christ Iesus are freed, by the power of the Spirit of life in Christ Iesus, in the last words, from the law of sin and of death: and so we see the sum and substance of this verse. Come we to unfold the sense of the words of it. This verse doth much trouble Interpreters, Interpretation. and is diversly taken according to the diverse applications of it, some applying it( as I said) as a proof of the latter part of the verse foregoing, and some as a confirmation of the former part of it, which( as I haue shewed) I take to be the right application of it. And I doubt not but that this verse and the two verses following, are to be taken as intended by the Apostle, touching the matter of justification, and freedom from condemnation, and not concerning the sanctification of such as are in Christ: the context and words( as I conceive) will bear no other sound exposition. For the Law of the Spirit of life. These words ( of the Spirit of life) are diversly expounded. I will not trouble you with the variety of expositions, but give that which I conceive to be the true meaning of them, and most agreeable to the purpose of the Apostle. And the Spirit of life( as I take it) is here put for life, according to the phrase of Scripture, as Reuela. 11.11. After three dayes and an half the Spirit of life coming from God shall enter into them: that is, life itself. Now life is that whereby a thing acteth and moveth itself, and it is the cause and beginning of action and motion: and being here applied to Christ, we are to understand it of that in Christ which is the cause and beginning of all his holy actions. Now what is that? Why, surely his original holinesse and purity, the holinesse and purity of his human nature, which is here called the Spirit of life for two reasons. First, because it was infused into his manhood by the Spirit of God in his conception, proving Christ his original holiness and purity to be here meant. when he was conceived in the womb of the virgin, he being conceived by the holy Ghost. Luk. 1.35. the angel answered and said unto her, The holy Ghost shall come vpon thee, and the power of the most High shall overshadow thee: therefore also that holy thing which shall be born of thee, shall be called the son of God. Secondly, because of the perfection of it, it being most exact, and absolute, and perfect. It is usual in the Scripture to set out a thing in the perfection of it, and to the full, by adding the word Spirit unto it; as the spirit of pride, of truth, of error, and the like. So then the meaning of this phrase ( the Spirit of life) is this, the most absolute and most perfect purity and holinesse of the nature of man. And the word law here used, signifieth the power of that holinesse and purity to countermand the power of sin, to acquit and discharge from sin: and that may be easily gathered from the opposition of it to the law of sin. ( In Christ Iesus) So is the text original, {αβγδ}, the law of the Spirit of life which is in Christ Iesus. The meaning is, which is inherent in Christ Iesus himself, as the proper subject of it. Hath freed me, that is, me being in Christ Iesus, and one with him by the bond of his Spirit, and by faith: hath perfectly freed me being imputed to me. For here no doubt the Apostle had an eye to that in the verse before, ( There is no condemnation to them that are in Christ Iesus.)( From the law of sin, and of death.) The word sin, here signifieth the corruption, the blot and stain of nature: and in respect of the Apostle and true believers, the relics and remainders of that blot and stain still abiding in them: and by the law of sin, is meant that force and power it hath in itself, to make guilty in Gods sight, and to bind over to punishment. And last of all, by the law of death, we are to understand the power of death, both of body and soul, both temporal and eternal, due to that blot and stain. Thus then briefly conceive we the meaning of the Apostle in the words of this verse, as if he had said. For the power of the most absolute and most perfect holinesse and purity of the nature of man, which is found in Christ Iesus, is inherent in him as the proper subject of it, even the power and force it hath to acquit and discharge from sin, that being imputed to me, hath perfectly freed and delivered me, I being in Christ Iesus, and one with him by the bond of his Spirit and by faith, from the power which the remainder of sin, the blot and stain of my sinful nature, hath to make me guilty in Gods sight, and to bind me over to punishment, and from the power of death both of body and soul, even of death temporal, and of death eternal, due to me in respect of that blot and stain of my corrupt and sinful nature. observe we that this verse hath respect to the first part of the former verse, as a prevention of an objection: for some might object and say, There is impureness of nature in the best and most holy that live in the world, how then are they freed from condemnation? This the Apostle meets with, and answers, That the perfect holinesse and purity of Christ his manhood imputed to them, perfectly frees them from the power the defilement of their nature hath to condemn them, and it shall never condemn them; and so it is a truth that there is no condemnation to them that are in Christ Iesus. Hence then we may gather thus much. That such as are in Christ Iesus, they are partakers of the benefit of Christ his most holy conception and birth, Such as are in Christ Iesus are partakers of his most holy conception& birth, and of the perfect purity of his most holy nature. and of the perfect holinesse and purity of his most holy and sanctified nature: not onely the merit of Christ his active obedience in his life, and the merit of his suffering and death belongs to true believers, but the benefit also of his habitual righteousness, of his most holy nature belongs to them: and that is also imputed to them, to their justification in Gods sight: and by the perfect holinesse and purity of Christ his human nature imputed to them, they are accounted as holy and pure, and that in the sight of God, as if they themselves had been conceived and born without spot of sin. And to this purpose is that of the Apostle 1. Corinth. 1.30 Christ is made to us of God, wisdom, righteousness, sanctification, and redemption. Christ is made to such as truly beleeue in him, not onely righteousness in respect of his perfect fulfilling of the Law of God for them, but sanctification also, in respect of his holinesse, innocency, and most perfect purity of his holy and sanctified nature. Ezech. 16.6. Ezech. 16.6. the Lord saith, He saw jerusalem polluted in her own blood in her nativity and birth, and he covered that filthiness of hers: verse 8: And hence it is that the Lord is said not to see iniquity in jacob, Numb. 23.21. He sees no sin in his people and children, not that there is no sin in them that are justified by Christ, or that God cannot see it: for the best haue corruption still abiding in them, which God seeth and chasteneth them for it, but that in the justification of a sinner, he looks on them in and through Christ, and beholds them in his perfect holinesse and purity: and so he sees them as holy and pure, and free from all spot of sin. They are partakers of the perfect holinesse and purity of Christ his most holy and sanctified nature, and that being imputed to them, they are accounted as holy and pure in Gods sight, as if themselves had been conceived and born without sin: and the reason and ground of this truth is this. Whole Christ is given to such as are in him, even Christ with all his benefits; the benefits of his conception, birth, life, and death: he was incarnate and born not for himself, but for Gods chosen: Isai. 9.6. unto us a child is born, unto us a son is given. He was born that he might bestow himself wholly on true believers, as a mediator, and all his works of mediation, his holy incarnation, his fulfilling of the Law, his suffering for sin. And this we may resolve on as a certain truth, that such as are in Christ Iesus, they are partakers of the benefits of Christ his most holy conception and birth, and by the perfect holinesse and purititie of Christ his human nature imputed to them, they are accounted in Gods sight as holy and pure, as if themselves had been conceived and born without spot of sin. Now then, this may serve first to inform our judgements touching justification of a true believer in Gods sight: Information of iudgement touching the justification of true believers in Gods sight. by this we may easily conceive how a true believer stands perfectly just and holy in Gods sight, namely, by the birth and suffering of Christ, and by the obedience of his life, and also by the holinesse and innocency of his conception and birth. By the merit of Christ his death, a true believer is discharged from the guilt and punishment due to him for sin, both original and actual: by the obedience of his life, he is accounted actually just and righteous; and by the holinesse and purity of his conception and birth, he is accounted personally holy and pure, as if he had been conceived and born without spot of sin. again, is it so that such as be in Christ Iesus are partakers of the benefit of his most holy nature, Sweet comfort to such as are sure they are in Christ. and by the perfect holinesse of his nature imputed to them, they are accounted as holy& pure in Gods sight, as if themselves had been conceived& born without sin? then here is matter of sweet comfort for thee whosoever thou art, that hast evidence in thine own soul that thou art in Christ: thou mayest hereupon conclude to thy comfort, that thou art perfectly just and holy in Gods sight, in and through Christ: and it is neither the want of holinesse in thy life, nor the want of purity in thy nature, that can condemn thee; there is a supply of perfect holinesse both actual and original made to thee in Christ. Satan commonly seeks to brangle and trouble the conscience of a poor weak Christian on this or the like manner: he sets on him and tells him, thou art filthy, thou art unclean, and dost thou look to be saved, and to enter into Gods kingdom? thou dost but deceive thyself. Admit this that Christ hath died for the sins that thou hast done, and hath also fulfilled the Law for thee, yet thou knowest thou art filthy, and thou art privy to the uncleanness of thine own heart and soul, sin cleaves to thee, and thou feelest it, and dost aclowledge it to God, and dost thou think to be admitted into Gods kingdom of glory? No, no, I tell thee no unclean thing shall enter into that kingdom, the Lord himself hath spoken it, revel. 21.27. There shall enter into it no vncle●●e thing, neither whatsoever worketh abomination or lies. See the cunning of the old serpent. The poor Christian may easily answer, and on the ground of truth now delivered may tell him, Though I be unclean in myself, yet in Christ there is perfect holinesse and purity of nature, and I being in him, and through him, I am accounted even in Gods sight, as holy and pure as if I had been conceived and born without spot of sin, and as if I had no uncleanness in me. It seems then( will the divell say, and indeed it is the objection of the Papists) that God accounts thee, that art a sinner, to be just and holy, but that cannot be, that the Lord who is most just and holy should so do. The poor soul may answer him again, I being justified in the sight of God, in and thorough Christ, I am acquitted by Christ from all my sins: and though I haue sin still sticking in me, and I am a sinner in respect of the inherencie of sin, yet I cease to be a sinner in regard of guiltiness, I am not held guilty of sin: and having the perfect holinesse and righteousness of Christ imputed to me, I am truly just and holy by imputation; there is a supply of perfect holinesse, both actual and original made to me in Christ. Thus the poor soul may answer Satan, and cheer up itself. And herein comfort thyself whosoever thou art, that findest thyself in Christ; it is neither the want of holinesse in thy life, nor the want of purity in thy nature, that can condemn thee, thou art partaker of the benefit of Christ his most holy conception and birth, and by the perfect holinesse and purity of his human nature imputed to thee, thou art accounted as holy and pure in Gods sight, as if thou hadst been conceived and born without any spot of sin, and that is an excellent comfort. In the next place observe we, how the Apostle here sets out the holinesse and purity of Christ his human nature: he calls it not the life of the Spirit, or the life of grace, but which is more emphatical and weighty, and more sets out the excellency and perfection of it, ( The Spirit of life) which is in Christ Iesus. Hence we are given to understand thus much. That in Christ is not onely the life of the Spirit, or the life of grace, as in other of Gods children, In Christ is found absolute perfection of holinesse and purity. but the Spirit of life is in him, in him is found the absolute perfection of holinesse and purity; the holinesse of Christ infused into him and in his manhood, is not onely free from all spot of sin, but it is also enriched and filled with holinesse, in greater measure then all men and Angels: the excellency and perfection of all divine grace is found in the manhood of Christ Iesus. And to this purpose that is a clear text, John 3.34. joh. 3.34. God gave him not the Spirit by measure: the graces and gifts of the holy Ghost were bestowed on him in fullness, and without measure. Isai. 11.2. Isai. 11.2. the Prophet speaking of Christ saith, The Spirit of the Lord shall rest vpon him, even the fullness of the Spirit:& then he reckons the particular gifts and graces of the Spirit, and gives to them the title of Spirit: The Spirit of wisdom and understanding, the Spirit of counsel and strength, the Spirit of knowledge and fear of the Lord: thereby signifying the absolute perfection of those graces. Acts 10.38. Acts 10.38. the Apostle Peter saith. God hath anointed him with the holy Ghost. And Heb. 1.9. Heb. 1.9. it is said that God anointed him with the oil of gladness above his fellowes. And Luke 4.1. Luke 4.1. it is said, that he was full of the holy Ghost. joh. 1.14. John 1.14. saith the evangelist, The Word was made flesh, and dwelled among us, and we saw the glory thereof, as the glory of the onely begotten son of the Father, full of grace and truth. The Scripture is plentiful in the proof of this: That in Christ is found the absolute perfection of holinesse and purity; the holinesse and purity of Christ infused into him, and inherent in his human nature, is most absolute, and most exact, and perfect. But here a question may be moved: whether Christ in his conception and birth, had such a perfection of grace as could admit no increase, or no? To this I answer: No, he had not, in his manhood he increased in grace as he did in age and in stature: the text is clear, Luke 2.52. Iesus increased in wisdom and stature, and in favour with God and men. And this increase was not onely in respect of experience, and the manifestation of grace before God and men, as the schoolmen hold, but in respect of the habit or gift of grace. Yet so are we to understand it, as that it was an increase without all imperfection, there was not the least imperfection, the least defect in that grace that was in Christ in his infancy. In his infancy he received a full measure of grace, and even fullness of grace agreeable to that age, and fit for that age, and the works to be done of him in that age. And when he was twelve yeares old he received a further measure fit for that age: and so when he was thirty yeares old, and was baptized, and began to preach, then was accomplished the prophesy of Isaiah, Isai. 61.1. The Spirit of the Lord is on me, because he hath anointed me, that I should preach the gospel to the poor: he hath sent me that I should heal the broken hearted, that I should preach deliverance to the captives, and recovering of sight to the blind, that I should set at liberty them that are bruised. Luke 4.18. Luke 4.18. And then he had the full growth of grace; and this increase of grace, and a perfection of grace may well stand together. As it pleased Christ to take to himself the body of an infant, and to grow up in stature of body; so also it pleased him to take a fullness of grace agreeable to that age, and to grow and increase in grace: and so the holinesse and purity infused into Christ, and inherent in his manhood, was even from his conception a perfect measure of grace, and being come to the full growth it is most absolute, and most exact and perfect, and it was needful so to be. There is reason why it should so be, that the holinesse and purity infused into Christ, and inherent in his human nature, should be most absolute and perfect, and that he should be free from all spot of sin, and haue absolute fullness of grace and holinesse in him, even holinesse in the highest degree of perfection. That he might be fit for the accomplishment of his office of Mediator, and that he might in both natures, both in his Godhead and in his manhood, be a perfect saviour. In his Godhead, he was holinesse itself, and therefore called Iehoua our righteousness, Ierem. 23.6. And it was needful also that in his manhood he should be perfectly holy and pure, that he might be an absolute and perfect saviour. Now then this trurh, that in Christ is found absolute perfection of holinesse and purity, Information that Christ merited not eternal happiness and glory for himself. even the holinesse and purity inherent in Christ his human nature is most exact and perfect: this may inform us in this particular, that Christ did not fulfil the Law to merit eternal happiness and glory for himself, by the actions of his life, by his active obedience: he needed not so to do, for he was most worthy of all honour, and all glory, in respect of his original holinesse and purity, that was in him at the very first moment of his conception. again, this truth now delivered, may further inform us where perfect holinesse and purity is to be found, Further information where perfect holinesse and purity is to be found. to the comfort of true believers, namely, in the manhood of Christ. In his Godhead indeed is infinite holinesse, but that is inaccessible, we cannot attain to it, 1. Tim. 6.16. but his human nature being perfectly holy, and perfectly sanctified, that is as a pipe or conduit to convey it to all that truly beleeue in him. Now further, is it so that in Christ is found absolute perfection of holinesse, The members of Christ are holy as Christ is holy in their measure and proportion. and the purity of Christ infused into him and inherent in his human nature, is most absolute? surely then it must needs be, that there is a proportion of holinesse, a measure of holinesse in the members of Christ. Is there fullness of holinesse in Christ the head, and not a proportionable measure of holinesse in his members? it is not possible, that were to make the mystical body of Christ a monstrous body. Out of all question, there being fullness of grace and holinesse in Christ, there is a proportionable measure of holinesse and purity in all that are in Christ. For as the Apostle saith, 1. Cor. 6.17. He that is joined to the Lord is one Spirit: and joh. 1.16. Of his fullness haue we all received, and grace for grace. All that are in Christ receive of his fullness, and are partakers of that grace and holinesse that is in him, in some measure: and therefore deceive not thyself whosoever thou art. Herein many deceive themselves, they think they belong to Christ, and that he is their head and saviour, and yet they haue no dram of holinesse in them: no, their hearts are full of many foul and filthy lusts, of pride, envy, covetousness, and the like, and their lives are soiled with many foul and gross sins: yea they cannot endure a measure of holinesse and purity in others. Such persons deceive themselves exceedingly: and take heed of this deceit whosoever thou art, remember the truth now delivered, that in Christ is sound absolute and perfect holinesse, in Christ is the Spirit of life; and if thou be joined with him, thou hast the same Spirit, thou art partaker of that holinesse in some proportion. 1. joh. 3.3. every one that hath this hope in him, purgeth himself even as he is pure: he labours for holinesse, and he never rests till he find his heart and life in some measure sanctified& purified. For assuredly, as Christ hath in him the Spirit of life, so such as are in Christ haue the life of the Spirit in them in some proportion. Last of all, is it so that in Christ is found absolute perfection of holinesse and purity? Comfort to such as find in themselves the beginnings of grace. then comfort thyself whosoever thou art that hast in thee the beginnings of true grace, and true holinesse, and findest in thee the life of the Spirit: that gives thee evidence that thou art in Christ, and being in Christ, in him thou hast perfection of grace and holinesse. In thyself thou findest great want, and a scant measure of grace and holinesse, and thou many times complainest of it: comfort thyself, in Christ thou hast perfection of holinesse and purity: Note. As thy life and happiness is hide and laid up in Christ, so is thy perfection of holinesse, Colos. 3.3. thou mayest not look to find it in thyself, so long as thou livest on the face of the earth. No, no, the Lord will not trust thee with it, he knows if thou wert trusted with it, it is a thousand to nothing thou wouldest lose it; he hath laid it up in a surer hand, even in the hand of the Lord Iesus: and out of his hand all the divels in hell are not able to wring it. In him is laid up absolute perfection of holinesse, and he is able to keep it safe for thee, and thou being in Christ, in him thou shalt be sure to find it, and not miss of it: and that is an excellent comfort, and think on it to thy comfort, thou that hast the first fruits of the Spirit, even the beginnings of true grace and true holinesse in thee. Note we further, the Apostle here ascribes a power to the Spirit of life, to the absolute holinesse in Christ Iesus, under the word Law, and he makes that power able to free from the power of sin, and from the power of death. Whence note we thus much. That there is a greater power and force in the perfect holinesse of Christ to justify such as are in him, Christ his perfect holinesse is of greater force to justify true believers, then the impureness of their nature is to condemn them. Reason. then there is in their impureness and defilement of nature to condemn them. The perfect holinesse of Christ Iesus is of greater force to make them holy and pure in the fight of God, then the impureness of their nature is to make them guilty in Gods sight, and to bind them over to punishment. For why, though it be holinesse inherent in the manhood of Christ, yet it is the holinesse of the mediator, even the holinesse of that person who is both God and man. As the blood of Christ is of infinite worth and value, though it be the blood of Christ as he is man, and shed onely as man; yet being the blood of that person who is both God and man, and hence called the blood of God. Act. 20.28. and in that respect of infinite price and value: so the holinesse inherent in the manhood of Christ, being the holinesse of him who is both God and man, it is of infinite force to free from sin and death; and so of greater force to justify such as be in Christ, then the defilement of their nature is to condemn them. And this is a ground of sweet comfort and consolation to all that are in Christ: A ground of sweet comfort to all that are in Christ. hereupon they may cheer up their hearts against discouragement, in regard of that mass, and lump, and body of sin they find in themselves, which they find to be strong and powerful in them, and many times prevailing against the power of grace in them. What though it do so prevail sometimes, yet know it whosoever thou art that art in Christ, it shall never prevail to thy condemnation. No, no, there is greater force in the holinesse and purity of Christ Iesus, to make thee holy and pure, and that in the sight of God, then in that, to make thee guilty in Gods sight, and to bind thee over to punishment. The holinesse and purity of Christ Iesus imputed to thee, makes a louder cry in the ears of God for thy justification, then that doth or can do for thy condemnation, and to call for the wrath and vengeance of God on thee. mark we further, the Apostle here making known the effect and powerful work of the Spirit of life in Christ, to be freedom and deliverance from the power of sin and death, he gives instance of that effect in himself, in his own particular. He s●ith, The Law of the Spirit of life which is in Christ Iesus, hath freed me from the law of sin and of death. Now this the Apostle did not onely for his own comfort, but also for the comfort and confirmation of others, whosoever they be that are in Christ Iesus. As in the Chapter before he sets himself as an example of weakness, and of the spiritual combat; so here he sets himself before us as an example of confidence, touching his freedom from the power of sin and death, in and through Christ Iesus, to the comfort of all such as be in Christ: and his example is of excellent use, for the comfort of all true believers. But that point I pass by, having not long since shewed, what use we are to make of the examples of holy men laid before us in the Scriptures. And in that the Apostle here speaking of the freedom from the power of sin and death, through the power of the Spirit of life in Christ Iesus, he speaks of it as belonging to himself, that himself in particular was partaker of that benefit to his comfort, and saith, the law of the Spirit of life which is in Christ Iesus hath freed me from the law of sin and of death. He gives us to understand thus much. That it is not sufficient for us to know the benefit of Christ his most holy and sanctified nature, To our knowledge of the benefits and saving comforts in Christ we must ioyn particular application of them to ourselves. and to know that in Christ is freedom from the power of sin and death, and other benefits and saving comforts that are found in Christ Iesus: but we must apply them to ourselves in particular. If we would haue true comfort touching freedom from condemnation through Christ, and other benefits of Christ, we must never rest till we be able to say with the Apostle, that we in particular are freed, that the law of the Spirit of life which is in Christ Iesus hath freed us in particular. To our knowledge of the benefits of Christ and saving comforts found in him, we must join particular application of them to ourselves, if we would find true comfort in them, as Eliphaz said to job, job 5.27. job. 5.27. We must hear and know them for ourselves: we must be able to say with the Apostle, Galat. 2.20. Gal. 2.20. I live by faith in the son of God, who hath loved me, and given himself for me in particular. For why. It is onely true saving and justifying faith in Christ, that yields true comfort, in respect of Christ his benefits and saving comforts: and it is the nature and property of such a faith, to appropriate the general promises of the gospel, and to apply the benefits of Christ particularly. And these things are essential in true saving and justifying faith, and of the nature of it: knowledge of Christ, and of his benefits, and apprehension and particular application of them to the comfort of the believing soul. And hence is faith said to be a receiving of Christ, joh. 1.12. joh. 1.12. As many as received him to them he gave power to be the sons of God, even to them that beleeue in his name. again, what comfort is there in this, to know the power of the Spirit of life in Christ, and that there is freedom from condemnation to such as are in Christ, and to be able to speak and to discourse at large of the benefits and saving comforts in Christ, and not to apply them to ourselves in particular? Surely such knowledge is far from yielding true and sound comfort, Not the Law onely but the gospel is a killing letter, if we rest in the letter of it, and know it onely in the general, and find not out the sweetness of it, applying it to our own souls in particular. And therefore it is not enough for us to know the benefits and saving comforts that are found in Christ, but we must apply them to ourselves in particular: to our knowledge of them we must join particular application of them to ourselves, if we would find true sweetness and sound comfort in them. Now then this first discovers to us, that the faith which the Papists hold to be justifying faith, Popish justifying faith discovered to be comfortless. is a faith without any true comfort in it: for they disclaim particular application of Christ and of his benefits: yea, they hold it to be an impudent fiction, and an idle fancy, to apply Christ and his benefits particularly: and they cry shane on particular application of Christ and his benefits, and they will haue faith to be nothing else but a general knowledge, or at the most but a general assent to the truth of the Scriptures, and to the truth of the articles of faith, which indeed may be in reprobates, yea in the divels themselves: and therefore there is no true nor sound comfort in Popish justifying faith. I leave them. Let every one of us look that we join to our knowledge of Christ and his benefits, Exhortation to a particular application of Christ and his benefits. particular application of them to ourselves, and rest not in this knowledge of the sweet and excellent comforts that are found in Christ Iesus, that thou art able to speak of them: but if thou wouldest find true comfort in them, apply them to thine own soul in particular; the particular application of them will yield thee true comfort both in life and death. Haply thou wilt say, this is the hardest matter in the world, oh that I could beleeue and apply them to myself, I would fain apply Christ and his benefits to myself, but alas I cannot, I cannot say that Christ hath freed me from condemnation, and that Christ hath fulfilled the Law, and died for me in particular, I would willingly be able to say so, and be persuaded of it, but alas I find that I cannot. I answer: Comfort to such as vnfainedly desire to beleeue in Christ, and endeavour so to do, though as yet they cannot say they do beleeue. Thou that findest this hardness in thee to beleeue, and to apply Christ to thyself, is thy mind set on Christ? dost thou will and desire vnfainedly to beleeue in him, and to apply to thyself in particular the benefits of Christ? dost thou endeavour and use means to that purpose? art thou grieved that thou canst not beleeue as thou oughtest, and as thou desirest? Comfort thyself, assure thyself the Lord accepts of thy will to beleeue for faith, and he accepts of thee for a true believer. Thou wilt say again, Indeed sometimes I seem to haue some comfort, and I think I do apply the benefits of Christ to my comfort, but how shall I be sure that I do it in dead and truth, and that I do not deceive myself as many do? Many persons haue a strong faith in Christ, and out of their blindness and presumption say they doubt not, but that if they should die at this present, they are sure they should go to heaven: but alas, it is but out of their blindness and ignorance; they consider not how hard a thing it is to beleeue in Christ. How shall I be sure that I beleeue? I answer. Thou mayest be sure of it by two things. First, if thou find in thee the proper fruits of a true justifying faith, such fruits as can come from no other roote, How we may know and be sure that we beleeue in Christ. Notes of it. as namely, an inward love of God in his word of promise, a standing in awe of God in his word of threatening, a willing subiection of thy heart and life to the will of God revealed, in all things, a continual lifting up of thy soul to God in prayer, and thanksgiving on all occasions. Secondly, if thou find in thee the power of faith, and grace in time of temptation, enabling thee to withstand the lusts of thine own heart, and the corruptions that are in the world, and the temptations of Satan, and to overcome them, 1. joh. 5.4. Or if thou be overcome by violence of any temptation, yet it is with much striving and reluctation. If thou find these things in thyself, thou mayest conclude to the comfort of thine own soul, that thou hast true justifying faith, even a faith applying the benefits of Christ to thine own soul particularly: and hereby try thyself, and never rest till thou find in thee these things. If thou find these things in thyself, certainly thou dost join to thy knowledge of the benefits of Christ particular application of them, and that will yield thee sound comfort both at the hour of death, and at the great day of the Lord. The Papists go about to prove from this verse, that the grace of regeneration, inherent holinesse, doth free from sin, and justify in the sight of God, A Popish error. and is the cause of justification in Gods sight. And thus they reason. Say they, the law of the Spirit of life doth free from sin and from death, and that law of the Spirit of life is the grace of regeneration, inherent holinesse wrought in us by the spirit of grace and sanctification. For this they allege the authority and interpretation of some of their writers: And therefore, say they, the grace of regeneration, inherent holinesse, doth justify in the sight of God, and is the cause of justification: and it is not righteousness imputed that doth justify in the sight of God: that is their doctrine. They are easily answered. For first grant this, that the law of the Spirit of life doth free from sin, taking the law of the Spirit of life for the grace of regeneration,( which indeed is not the meaning of that phrase in this place, as we shewed in opening the text,) yet grant that to be the meaning, they gain nothing by it: it follows not thereupon, that the grace of regeneration doth free from sin: but how? Quoad materiale, non quoad formale: in that it doth purge out and bridle the evil motions and sinful lusts of the heart in such as are justified, but it doth not free any that is not justified from the guilt of his sin, and acquit and discharge from it in the sight of God: no, there is no such matter. again, the Apostle saith not, the law of the Spirit of life in me, or the law in us, but the law of the Spirit of life in Christ Iesus. He makes the subject of that law of the Spirit of life he speaks of, to be Christ Iesus, and not ourselves; and therefore it cannot be understood of holinesse inherent in vs. And further, he saith not, the law of the Spirit of life hath freed me from sin, but from the law of sin. So that still admit that interpretation to be good, that by the Law of the Spirit of life, is meant the grace of regeneration; yet that will not follow which the Papists do infer on it, that the grace of regeneration doth justify in the sight of God: but onely this will follow on it, that the grace of regeneration doth free from the power and dominion of sin. And therefore this text makes nothing for that the Papists would fasten on it, and which they would conclude from it. observe we further, the Apostle here ascribes a power to sin: and understanding by sin,( as I shewed) the impureness and defilement of nature, even a power to make guilty in Gods sight, and to bind over to death, to death of body and death of soul, death temporal, and death eternal, he puts them together, and conioynes them: and the point hence is this. That the impureness and defilement of nature, if no other sin were added to it, The impureness of nature is enough to make men liable to death of body and death of soul is enough to make men liable to death of body, and death of soul, even the filthiness and pollution in which men are conceived and born, is enough of itself to condemn them without any other sin added to it. And it was needful that the son of God should come down and take our nature vpon him, and be conceived and born pure and holy, that he might free Gods elect from the impurity and filthiness of nature. And this doubtless david knew well, when making confession of his sins, Psal. 51. he broken out and said, verse 5. that he was conceived in sin, and born in iniquity: as if he had said, Lord I aclowledge my filthiness and pollution of nature, and that in regard of the impureness of my nature, if I had no other sin, I deserve thy wrath and everlasting perdition. Ephes. 2.3. the Apostle acknowledgeth, that himself and other true believers were by nature the children of wrath as well as others; plainly teaching us, that all by nature, in regard of the filthiness and pollution in which they were conceived and born, if they had no other sin added to it, yet in regard of that, they are liable to the wrath of God and everlasting perdition: For why, the reasons of it are plain. As, First, the impureness and defilement of nature is contrary to the perfection, purity, and holinesse that is required in the Law of God, and is in itself truly and properly sin: and therefore of itself it is enough to make men liable to death of body and death of soul, death temporal and death eternal, For the wages of sin is death, Rom. 6.23. again, Secondly, men are not bound to yield obedience to the Law of God onely in the actions of their lives, but they are also bound to keep it constantly from their very conception to their death: and if they fail in any thing, and yield not perfect conformity to the Law of God from the moment of their conception to their death, they are liable to the curse of the Law, unless they be freed from it by Christ. And therfore it must needs be, that the impureness and defilement of nature, if no other sin were added to it, is enough to make men liable to death of body and death of soul. And it was needful that the son of God should descend from heaven, and be conceived and born pure and holy, that he might free Gods elect from the impurity and defilement of nature. And this discovers to us the error of the Papists, who magnify nature, A papish error confuted. and dream of pure naturals; and howsoever they do not altogether her deny original sin, yet they much extenuate and lessen it, and they hold and teach that the inclinations and proneness to sin or natural concupiscence in such as are baptized, is not an evil repugnant and contrary to the Law of God, or( as they speak) an evil that hath the form of sin in it: but( say they) it is a matter left in them, wherein the godly may exercise their power and strength in striving against it; and if they fight and strive against it manfully, they shall thereby obtain eternal life. Thus they hold and teach, which is indeed a foul and gross error, it cannot stand with the truth now delivered. If so be the impureness and defilement of nature, without any other sin added to it, be enough to make men liable to death of body and death of soul, as we haue cleared and proved, certainly then it must needs be, that it is an evil repugnant and contrary to the Law of God, and an evil that hath the form of sin: for nothing but sin deserves death of body and death of soul; therefore the Papists err grossly, that deny it. I leave them, and for the use of the point to ourselves, the truth now delivered may teach us not to marvell at it, Why infants die in their infancy. that infants do die and are taken away by death in their infancy. Though they may be truly said to be innocents in regard of actual sin, yet they are not innocents in respect of original corruption, they haue that impureness in them, even from their conception and birth: that is enough without any other sin added, to make them liable to death of body, yea without Gods mercy to death of soul. Indeed infants within the covenant are freed from the sting and curse of death, but they are subject to it as the true believing members of Christ are, and death to them is sanctified and sweetened, and made a passage to heaven. again, is it so that the impureness and defilement of nature without any other sin added to it, We are to be humbled for the impureness of our nature, and in that respect to magnify Gods mercy and long patience towards vs. is enough to make men liable to death of body and death of soul? Take we then notice of this, and let us seriously think on it, to stir us up to the magnifying of the great mercy of God towards vs. If we duly consider it, and think on it as we ought, we shall find, that on this ground we haue just cause to admire, and to magnify the wonderful mercy, patience, and goodness of God towards every one of vs. For why, even the filthiness and pollution in which every one of us was conceived and born, did afford matter enough for the Lords wrath to seize on to our everlasting confusion, and even for that without any other sin added to it, might the Lord haue justly thrown us to hell. Now the Lord hath spared us, some twenty, some thirty, some forty yeares and more: and herein appeareth the wonderful and unspeakable mercy, and patience, and goodness of God towards us; and we are to magnify his mercy, patience, and goodness, and to make use of it. We are to be humbled for the impureness of our nature,& to make our peace with the Lord: for to that end he spares us, that besides the acknowledgement of his goodness and mercy, we should be humbled before him, and make our peace with him, not onely in respect of our actual sins, but even for the impureness of our nature: we haue cause to be humbled for that, as well as for our actual sins, for even for that if we had no other sin, might the Lord justly power out his full wrath vpon us in this life, and for ever in the life to come. Alas, many consider not what an evil their corrupt nature is, and they are never troubled in respect of those evil motions and lusts that arise from their own corruption: and many full little consider that the son of God must come down from heaven, and humble himself, and become a man, that he might free Gods chosen from the impureness and defilement of their nature. They think not on this, alas, their eyes are shut up, they see it not: no, they bless themselves in respect of their civil, honest, orderly carriage, and think all is well with them, if they live in civil fashion in the world, and be free from foul and gross sins, such as the world takes notice of. poor souls, they see not the impureness of their hearts, and that in respect of that they are liable to death of body and death of soul. Let us then learn to take notice of it, that our own clothes will make us filthy, and plonge us in the pit. job 9.31. that the impureness of our nature is enough to condemn us, if no other sin were added to it: and let us bewail that, and be humbled for that, as well as for our actual sins, and aclowledge Gods mercy in sparing us, and that he did not throw us to hell so soon as we were conceived in the womb; he might justly haue done it, but he hath hitherto spared vs. Oh then let us aclowledge and magnify his goodness, patience, and mercy: and in respect of the impureness of our nature, even the best of us haue still a remainder of it still abiding in us; and in respect of that, we haue cause to hang down our heads: let us I say, even the best of us, in respect of the impureness of our nature, learn to walk humbly before the Lord all the dayes of our lives. Come we now to the third verse. 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 for sin, condemned sin in the flesh. THis verse hath respect to the verse foregoing, as yielding a proof and confirmation of that, that the most absolute and perfect holinesse and purity of Christ his human nature, called the Spirit of life, imputed to such as are in Christ, doth free them from the impureness and defilement of their nature still abiding in them, both from the guiltiness of it, and from the punishment due to it, and doth make them holy in the sight of God. The Apostle here confirms that, from the effect of God his sending his son into the world. And of the son of God his taking flesh and the nature of man on him, that the effect was the condemnation of sin in that flesh: and in that human nature of the son of God, being sent of his Father into the world, and taking the nature of man on him, he in that nature condemned sin, and so freed all true believers from the impureness and defilement of nature: that is the main drift of the Apostle in this verse, and the respect it hath to the foregoing matter. In this verse we haue these things offered. First, that the Law could not do that which Christ did, The general matter of the third verse. there was an impossibility in the Law to do it. Why? because it was weak, and wanted power to that purpose. That which was impossible to the Law, in as much as it was weak, saith the Apostle. And lest he should seem to wrong the Law, he explains himself and saith, the weakness of it was in regard of the flesh, it was weak because of the flesh. And then: Secondly, we haue here laid before us what Christ did, namely this, that he condemned sin, and wherein it was that he condemned sin, that it was in the flesh. And this effect and working of Christ, the condemning of sin in the flesh, the Apostle doth not barely deliver, but he sets it down together with another special work of God going before it, and that was the sending of Christ into the world; that God sent his own son into the world, to be incarnate, and to take the nature of man on him, which is further amplified by a particular end of his sending in the flesh, that it was for sin. God sending his own son, in the similitude of sinful flesh, and for sin: and then follows the effect: That he being so sent, he condemned sin in the flesh. The drift of it Touching this verse in general, as I said, it is to be taken as intended by the Apostle, touching the matter of justification, and not concerning sanctification. The whole matter of it, if we duly observe it, tends to set forth justification: for here the Apostle shows that the Law cannot justify, that the Law cannot bring to Gods chosen perfect holinesse and purity. Though the Law command and require perfect righteousness, both of nature and actions, yet it brings not perfect holinesse and purity to Gods chosen: it is onely Christ Iesus being sent of his Father, and taking flesh on him, that condemns sin in his flesh, and brings such a perfection of holinesse and purity to Gods chosen, as being imputed to them, makes them perfectly holy and pure in Gods sight: that is the very purpose of the Apostle in this verse. And this verse being a proof or an explication of that which is delivered in the second verse, it proves strongly against all that gainsay it, that we haue rightly expounded that verse; and that by the Law of the Spirit of life in Christ Iesus, is meant the perfect holinesse and purity of Christ his human nature. And they that cavil and except against that exposition, do it without ground. Interpretation. That that was impossible to the Law, or as it is in the new translation, what the Law could not do: By the Law, we are to understand the moral Law of God: and what is the thing the moral Law could not do, we may gather from the last clause of the verse, ( condemned sin in the flesh.) God sending his own son in the similitude of sinful flesh, condemned sin in the flesh, and that was the thing the Law could not do, it could not condemn sin in the flesh, it could not free from sin in the sight of God, and bestow on men perfect holinesse and righteousness, in as much as it was weak, that is, of no force, of no power nor strength to that purpose, because of the flesh, or by reason of the flesh. By flesh, is here meant the corruption of nature, that which is in men by natural generation, as joh. 3.6. That which is born of the flesh is flesh.( God sending his own son) the word God here standing in relation to Christ, is to be taken personally, for God the Father the first person in trinity. Sending, that is, in his eternal counsel having designed to the office of a Mediator, as joh. 10.36. Say ye of him whom the Father hath sanctified, and sent into the world, did in the fullness of time exhibit him. Galat. 4.4. When the fullness of time was come, God sent forth his son, that is, his eternal son, begotten of him from all eternity, and of the same eternal essence with the Father, and so his onely begotten son, as he is called, joh. 3.16. In the similitude of sinful flesh. The word similitude, must not be here simply referred to the flesh, but to sinful flesh. And the meaning is, endowed with human flesh, and a having a true body and a true soul, like to our sinful bodies and souls, but yet free from all spot of sin in his body and soul, as Heb. 4.15. He was in all things tempted in like sort, yet without sin.( And for sin.) Some expound these words to be a sacrifice for sin, but they are mistaken, the Apostle here speaks not of Christ his sacrifice or death, but of his incarnation and coming in the flesh, that he was sent, and became man for sin, namely, to take away and to drive sin out of our nature, which he took on him. For( as Beza well observes) the Apostle saith not for sins, but for sin, meaning the blot and stain of nature, which did stick in our flesh, before Christ did assume and take our flesh on him, and did fully sanctify that assumed flesh. ( Condemned sin in the flesh.) The word condemned, is here put by a metaphoricall metonymy, for that which followeth condemnation, namely, for the abolishing and taking away of sin. As condemned persons use to be cut off, and to be taken out of the world, that they may be no more: so the Apostle saying that Christ condemned sin, he means, he abolished and took sin at once quiter out of the way: so the word is used, 1. Pet. 4.6. In the flesh, that is, in the nature of man, even in that flesh and human nature that he assumed, he abolished sin altogether: and that flesh of his being perfectly holy and pure, and the holinesse of it being imputed to such as are in Christ, it takes away the guiltiness from them in respect of the impureness of their nature, and they thereby are made perfectly holy and pure in Gods sight. So( as I take it) we are to understand these words, condemned sin in the flesh. Thus then conceive we the meaning of this verse, as if the Apostle had said. For that which the moral Law of God could not do, which was not possible for the Law to do, namely, to free men from sin in the sight of God, and to bestow on them perfect holinesse and righteousness, in as much as it had no force, nor power to that purpose, The meaning of the words. by reason of their natural corruption: God the Father exhibiting and sending into the world his eternal and onely begotten son, whom in his eternal counsel he had designed to the office of a Mediator, I say, sending him into the world endowed with human flesh, even with a true body and a true soul, like to our sinful bodies and souls, yet free from all spot of sin, and that to take away and to drive sin, even the blot and stain of nature out of our nature which he took on him, he did indeed in that flesh and human nature that he assumed, abolish sin altogether, and took it quiter out of the way. That flesh of his being perfectly holy and pure, and the holinesse of it being imputed to such as are in Christ, it frees them from guiltiness in respect of the impureness of their nature, and they are thereby made perfectly holy and pure in Gods sight. The Apostle here saith: that which was impossible for the Law to do, God sent his son to do for his chosen, and the thing as I said, the Law could not do, was this, it could not free men from sin in the sight of God, it could not bring them perfect holinesse and righteousness. Hence then it is clear. That the moral Law of God doth indeed teach perfect righteousness, both of nature& actions: Though the moral Law teach perfect righteousness both of nature and actions, yet can it not justify any in the sight of God. but it cannot justify any in the sight of God, it cannot possibly bring to men perfect holinesse and righteousness, by which they may stand perfectly holy and just in Gods sight, that is a thing impossible for the moral Law to do. For why, the moral Law of God offers no pardon, nor forgiveness of any the least sin, that is proper to the gospel: the Law hath in it no promise of remission of any sin: no, it threatens the curse for the least breach and transgression of it. Galat. 3.10. Galat. 3.10. Cursed is every man that continueth not in all things which are written in the book of the Law to do them. Deut. 27.26. And as the Apostle saith, james 2.10: Iam. 2.10. If a man fail but in one point, he is guilty of all, he is a transgressor of the Law, and he is liable to the curse of the Law. And hence is the Law called, A killing letter, the ministration of death, the ministry of condemnation. 2. Cor. 3.6, 7.9. 2. Cor. 3.6.7.9 again, the Law is not able to work faith in men, by which they may lay hold of remission of sins offered to them in the word of promise. For the Law reveals not justifying faith; and what it reveals not to us, it works not in vs. And further, the Law onely teacheth what we ought to do, and what to avoid, but it ministereth no strength to us to do that it commands; that is also proper to the gospel, the gospel onely ministereth the Spirit, Gal. 3.2. Gal. 3.2. received ye the Spirit by the works of the Law, or by the hearing of faith preached? So that on these grounds, we may resolve on this as a certain truth, that the moral Law of God cannot justify any in the sight of God: it is not possible that the Law of God should bring men to perfect holinesse and righteousness, by which they may stand perfectly just in the sight of God. Now then, first this meets with that erroneous conceit of the Papists, justification in Gods sight by the works of the Law confuted. who hold and teach justification in Gods sight by the works of the Law, directly contrary to this truth, that the Law cannot possibly justify any in the sight of God: yea directly contrary to the plain evidence of the Scripture. Rom. 3.20. saith the Apostle, By the works of the Law, shall no flesh be justified in his sight. It is but a shift to expound that place, either of the works of the ceremonial Law, or of the works done by the strength of nature: for the Apostle there subjoins, By the Law comes the knowledge of sin: Now the knowledge of sin comes not by the ceremonial Law, that brings not men to a sight of sin, but the moral Law is that by which men come to the knowledge of sin. again, all men haue sinned, and good works done by them, being in the state of grace, and by the strength of grace,( admit them to be most exact and perfect, and done according to the strict rule of the moral Law,) yet can they not procure pardon of the least sin: and therefore they cannot possibly justify any in the sight of God. again, Is it so, that the moral Law of God cannot justify any in the sight of God, An error engrafted in nature confuted that it cannot possibly bring to men perfect holinesse and righteousness, by which they may stand just and righteous in Gods sight? then take we heed that we seek not justification in Gods sight in and by the Law, and that we seek not life and salvation in our own observance and fulfilling of the Law of God. It is an error engrafted in nature, it is natural for men to seek for life and salvation by some thing in themselves, and by their own deeds. The blind ignorant multitude make this plain to be a natural error. The common plea of the multitude met withall. ask them how they look to be saved, and they commonly answer; By their good meaning, by their good dealing, and good serving of God; they do no body harm, they serve God duly and truly, and they hope they shall go to heaven. poor souls, they deceive themselves, this is out of their blind ignorance, this is to seek for life and salvation where it is not to be found. The Law onely shows us our sins, and the curse due to us for the same, without remedy, and so it drives us from itself, and out of ourselves, to seek remedy elsewhere: it is a schoolmaster to bring us to Christ, Galat. 3.24. Indeed it is an abuse of the Law, to seek for life and salvation by it: we are to make another use of it, to make the Law a schoolmaster to drive us to Christ, by showing us our sins, and what we haue deserved by them; and so whipping and scourging our naked consciences, with the smart of it, yielding us no remedy by which we may be freed from the curse of it, and so driving us to Christ, in whom we shall find full remission of all our sins, and full and perfect holinesse, both of nature and life, and an acceptation of our imperfect obedience; which benefits the Law cannot afford vs. learn therfore for thy justification and salvation, to go out of thyself, and seek for those things onely in Christ. Cast thyself wholly on him, rest on him, and build thy faith on him; and thou then buildest on a sure rock, against which all the gates of hell shall never be able to prevail. In the next place observe we: The Apostle saith, the moral Law of God could not bring to men perfect holinesse and righteousness, that was a thing impossible to the Law: and why? Because it was weak, it was unable and insufficient to that purpose; and yet not in itself, but because of the flesh, because of the corruption of nature. Hence we may easily conclude and gather thus much. That no man living in this world, having flesh and the corruption of sin in him, as the best haue in part, No man living in this world can possibly keep and fulfil the the moral Law of God. so long as they live on the face of the earth: no man living in the world, can possibly keep and fulfil the moral Law of God: it is not possible for any mere man, in his own person, in the the time of this life, to keep and fulfil the Law of God in perfection: he cannot perfectly and fully keep the Law of God, and not fail in any thing the Law requires, that is not possible. A man that is in his natural state and condition, is absolutely and altogether unable to yield obedience to any part of Gods Law: yea, such as are regenerate in the highest degree of regeneration, living on the face of the earth, they are unable to yield obedience to the Law of God, in that manner and measure as it ought to be obeied; even they fail in many things, and diverse and sundry ways. james 3.2. Iam. 3.2. saith the Apostle: In many things we offend all. even the best of Gods children sin in many things. Eccles. 7.22. Eccles. 7.22. Surely( saith the Preacher) there is no just man in the earth, that doth good and sinneth not: there is not such a man to be found on the earth. Psal. 130.3. Psal. 130.3. saith the Psalmist, If thou O Lord straightly markest iniquity, O Lord who shall stand? job 9.3. job 9.3. job saith, He could not answer the Lord one thing of a thousand. Mat. 6.12. Mat. 6.12. Christ hath taught such as are able to call God Father, to pray, forgive us our debts. And many like evidences of Scripture might be brought to clear and confirm this truth: that it is not possible for any mere man, though he be regenerate and haue attained a great measure of holinesse, in his own person, in the time of this life, to keep and fulfil the Law of God. The most holy, and the most regenerate that lives on the face of the earth, cannot perfectly and fully without failing, observe and keep the Law of God. And the reason and ground of it is, in regard of that disproportion that is between the Law of God and our nature: for the Law of God is perfectly holy, and pure, answerable and proportionable to the lawgiver God himself, and our nature is in itself extremely impure, and filthy, and there is no proportion between them; yea there is a remainder of that defilement and filthiness of nature in the best, in the most holy, and most regenerate, that live on the face of the earth; they are carnal, Rom. 7.14. Rom. 7.14. if they be compared to the perfect holinesse and purity of the Law of God: and therefore they cannot possibly answer the exact holinesse and purity of Gods Law, they cannot reach to it. And on this ground we may set this down as a certain truth, that it is not possible for any mere man, though he be regenerate, and haue a great measure of grace and holinesse in his own person, in time of this life, perfectly without any failing at all, to keep and fulfil the Law of God. And this truth, first ouerturnes that gross error of the Papists, A gross error of the Papists discovered and overturned. who blasphemously teach, that such as are regenerate may perfectly fulfil the Law of God in the time of this life, and may do whatsoever the Law requires of them without any failing at all: yea they hold that men in the state of grace, may do works of supererogation, even more then the Law requireth: which is a foul and gross error, and cannot stand with the truth now delivered. Yet this error they stiffly hold, and for the upholding of it they haue devised this shift: say they, There is a double degree of fulfilling the Law of God, one, an higher, and most absolute, and belonging to the life to come; and another lower, belonging to this life, which the Lord requires according to our frailty, even a perfect fulfilling of the Law of God according to our estate and condition in this life. This is a most wicked and foolish distinction, A Popish distinction met withall. yea manifestly false: for there is onely one rule of righteousness and not two, and there is onely one general and unchangeable sentence of the Law, namely this, he that continueth not in all things written in the book of the Law to do them, and that in this life, is cursed. And it is absurd to say that the Lord requires not an absolute fulfilling of his Law in time of this life, but onely in the life to come: for what man could do in the state of innocency, that the Law requires of him in the state of corruption. Oh, but( say they) if the Lord give us a Law that is impossible for us to keep, you make him more cruel then any tyrant, and that is a monstrous wrong to the Lord. I answer again. It is no wrong to the Lord, to say that he now gives us a Law that we cannot possibly keep and fulfil, because when he first gave us his Law, he then gave power and strength to fulfil it. Adam in his innocency had power to keep it, and that power and strength we lost through our own default; we disabled ourselves by the fall of our first parents. We know that amongst men he is not to be blamed who requires his due debt of another, who sometimes was able to pay him, and now hath disabled himself through his own unthriftiness and prodigality; and much less is the Lord to be blamed, who requires of us the debt of perfect obedience to his Law, seeing we were once able to yield him that debt, and through our own default haue disabled ourselves: and therefore it still remaines a foul and gross error to say as the Papists do, that the regenerate may perfectly fulfil the Law of God in the time of this life. And for further use of this point. Is it so, that it is not possible for any man, though he be regenerate, in his own person in time of this life, Swelling conceits of our own holiness and goodness di covered to be abominable. perfectly to keep and fulfil the Law of God. Oh then let no man swell and be lift up with a conceit of his own holinesse and goodness, and good things done by him. It is monstrous and abominable pride in the Familists, in their idle brains to dream of absolute perfection of holinesse and sanctification in the time of this life. Some foolish spirits there be, who think they can aspire to the perfection of the moral Law of God: this is monstrous and fearful pride, and we are to take heed of it; we are to be humbled in this respect: and though we be regenerate, yet we cannot in our own persons in the time of this life, perfectly keep and fulfil the Law of God. And we are to aclowledge this our weakness and disability, and to seek to the Lord for strength, that we maybe able in some measure to yield obedience to his Law, yea to entreat the Lord to accept of that measure of obedience we are enabled by his grace to yield to him. And for perfect holinesse and righteousness, we are to go out of ourselves, and to seek for that where it is to be found, namely, in Christ Iesus, who is the end of the Law for righteousness to every one that believeth. Rom. 10.4. Rom. 10.4. observe we further. The Apostle here saith, the Law was weak and insufficient to bring Gods chosen perfect holinesse. And why? not through any imperfection in the Law itself, but because of the flesh. The weakness and insufficiency of the Law, was by reason of their own inbred corruption: the Apostle lays the fault on the flesh, on the corruption of nature, and not on the Law itself, that it brings not perfect holinesse to Gods chosen. Whence note we: That we are to blame ourselves, even our own corruption, Our own corruption makes the holy things of God unfruitful& unprofitable to us, and unable to do us good. and not the Law of God, that it brings not to us perfect holinesse and righteousness: our own corruption makes that weak& unable to do us good, which in itself is strong to that purpose. Yea it is true in the general of the whole word of God, of the Sacraments, and of all the holy things of God; it is our own flesh and corruption that makes the holy things of God unfruitful and unprofitable to us, and unable to do us good, they being in themselves, and in their own nature powerful means of good. The word preached becomes a dead letter to many, they find no benefit nor comfort by it. Yea as the Apostle saith, 2. Corinth. 2.16. 2. Cor. 2.16. it becomes to them the savour of death: And why? Surely through their own corruption: because their own vile and sinful hearts are not fit to receive benefit and comfort by it. So the Sacraments which are seals of Gods covenant, and are full of sweet and heavenly comfort in themselves, they seal up nothing to some but iudgement, 1. Corinth. 11.29. 1. Cor. 11.29. And why? Surely because of their vnpreparednesse: they come to the receiving of them in their blindness of mind, and onely of form and fashion, and they will not be turned back: and so the Sacraments become dangerous and hurtful to them. Well take notice of it whosoever thou art, A caveat to fruitless hearers of the word of God. that art a fruitless and unprofitable hearer of the word of God, it may be thou hast lived under the means a long time, and thou hast been a hearer of the word of God many yeares together, and yet thou art ignorant and blind, and thou art still unreformed in thine heart and life. Where is then the fault? in the word? No, that is profitable to teach, to improve, to correct, and to instruct in righteousness, 2. Tim. 3.16. 2. Tim. 3.16. but the fault is in the crookedness and corruption of thine own heart; the word of God, the holy things of God are not empty shows and shadows, void of all benefit and comfort: no, no, it is thine own corruption that sets a bar between thee and the comfort and good that is to be found in them: it is that that makes them weak and unable to yield comfort and good to thee; and therefore if thou wouldst find good, and comfort, and benefit by the holy things of God, thou must purge out the corruption of thine own heart, and come to the hearing of the word with an honest and good heart, an heart hungering and thirsting after the holy instructions and comforts of it. mix thine hearing with faith, and bring with thee an heart willing to yield to the word of God, even with fear and trembling, hearing it and submitting thyself to it, when thine own sins are met withall, and thou art justly reproved. And then doubtless thou shalt find the word to be to thee, as it is in itself, a word of power, of life, and saving comfort to thy soul. Come we now to the general thing laid before us in this verse, and that is, what Christ did which the Law could not do, as namely this, that he condemned sin in the flesh; which is set forth together with another special work of God going before it, the sending of Christ into the world to take flesh, the nature of man on him; and that is further amplified by one patticular end of his sending, that it was for sin. God sending his own son in the similitude of sinful flesh& for sin, condemned sin in the flesh. And here observe we in general, that that which was impossible to the Law, that which the Law could not do, God found out a way, and he found out a means to effect and bring to pass. The Law could not bring to Gods chosen perfect holinesse and purity, that was impossible to the Law: yet the Lord did effect and work it by sending his son into the world, to be incarnate, and to take flesh on him. Whence note we thus much. That our impossibility cannot hinder the Lord his working. Impossiblity in mans iudgment cannot hinder Gods working. The Lord is able to overcome impossibilities, he can work, and many times doth work and effect, and bring things to pass that in the iudgement of man are impossible: yea commonly the Lord doth work, and bring things to pass when they seem to be desperate and past hope, and altogether impossible in the eyes and iudgement of men. witness that wonderful and miraculous deliverance of the people of Israel, Exod. 14.21.22. when they had the sea before them, high mountaines on each side of them, the Egyptians behind them with a purpose to destroy them, and it was impossible for them in the iudgement of man to escape, then the Lord removed that impossibility, and opened a way for them through the midst of the sea. witness also that deliverance of david out of the hands of Saul: the text saith 1. Sam. 23.26. That Saul and his men compassed david and his men round about to take them: and in mans iudgement it was impossible for david to escape; then the Lord caused a messenger to come to Saul, and to tell him, That the Philistines had invaded the land: 1. Sam. 23.26.27.28. and so Saul left pursuing david and went against the Philistines, and he escaped: verse 27.28. And what possibility was there for Daniel to escape the teeth of the hungry Lions when he was cast into the den? Surely none in mans iudgement; yet then did the Lord work his safety, and stopped the mouths of the Lions, Dan. 6.22. Dan. 6.22. And indeed as Christ saith, Matth. 19.26. With God all things are possible. And Mark. 14.36. saith he, Abba Father, all things are possible to thee. Zach. 8.6. saith the Lord touching the return of the people from captivity, Though it be unpossible in the eyes of the remnant of this people in these daies, should it therfore be unpossible in my sight, saith the Lord of hosts? no, no, it is possible to me. All things are possible to the Lord, and no impossibility can hinder his working: and why? His power is unlimited, it is infinite like to his glorious majesty, he is able to do all things that are works of power, and are not things against his own nature, or things that imply contradiction. And again, when things are impossible in mans sight, then is the Lords fittest time to work, as the common saying is, mans extremity is Gods opportunity; for then Gods power most of all appears, and then the work makes most for his glory, and for the praise of his power: and therefore an impossibility cannot hinder the Lords working, he is able to overcome and to remove all impossibilities. And the Lord commonly works and brings things to pass, when they seem desperate, and altogether impossible in mans iudgement. Let this then be thought on to this purpose. Let it serve as a prop and stay to us, A prop to up hold Gods children in their deepest distresses. to hold up our fainting hearts in the time of our greatest troubles and distresses. For what though it be so, that thou art in extreme trouble, and in deep distress of body or mind, inward or outward, and all means fail thee, and thou seest no way nor means in the world how thou canst possibly come out of that trouble and distress, and in mans iudgement it is impossible for thee ever to come out of it? yet remember and think on this to thy comfort, and to the upholding of thy fainting heart; that no impossibility can hinder the Lords working, he is able to overcome and to remove all impossibilities: and if he haue a purpose to do thee good, as doubtless he hath if thou be a child of God, his purpose shall stand, it is unchangeable, he will do thee good, he will deliver thee out of thy deepest distress. If thy case be hopeless in mans iudgement, and thou art even as dead as the dry bones spoken of Ezech. 37.3. Ezech. 37.3. yet the Lord can and will put life into thee, nothing is impossible to him, if it be a work of power, or not against his nature, or not implying contradiction. And therefore learn thou on this ground, in the time of thy greatest distress to possess thy soul in patience, and to wait on the Lord with comfort: and learn thou with Abraham to beleeue above hope, knowing that the Lord is able to perform what he hath promised, as Romans 4.21. Rom. 4.21. Yea on the ground of doctrine delivered, that the Lord is able to remove all impossibilities, learn thou to wait on the Lord, and to rest on his truth, goodness and power for the time to come. Some poor weak Christians many times cast doubts and fears touching impossibilities as yet to come: needless doubts and fears to be avoided. and they think thus with themselves: Oh, I find such weakness of faith, and such weakness of grace in myself, as I doubt it will be impossible for me to stand and to hold out in the time of trial, if the Lord should bring me into any hard trial, or to the hour of death: alas, I find such weakness in myself, as I fear it would be impossible for me to bear the trial. Take heed of these needless doubts and fears, whosoever thou art, remember the doctrine now delivered, that the Lord is able to overcome and remove all impossibilities: and though thy faith and the grace that is in thee be weak and changeable in itself, and indeed if thou stoodst by thine own strength, it were impossible for thee to stand in the time of trial, yet the Lord can, and he will remove that impossibility, He is able to do exceeding abundantly above that thou thinkest, Ephes 3, 20. and he will do above that thou thinkest. Though thy thoughts fail thee, and thou thinkest if thou shouldst be brought into a trial, it were impossible for thee to stand, yet comfort thyself, the Lord can make thee stand, and thou shalt find that the Lord will give thee strength above and beyond thy thoughts, above and beyond thy expectation. Therefore take heed of needless doubts and fears, rest on the goodness, truth, and power of God, both in thy present distress, and for strength to stand and to hold out in time of trial that hereafter thou shalt come into. Assure thyself the Lord will not fail thee, but will supply strength to thee beyond thy thoughts: and having begun this work of grace in thee, he will preserve thee to his heavenly kingdom, and keep thee by his power through faith to salvation: as 1. Pet. 1.5. 1. Pet. 1.5. think on that to thy comfort. Come we now to stand on these words more particularly, ( God sending his own son in the similitude of sinful flesh.) And first from these words ( God sending his own son) we may note the distinction of persons in the Trinity. That God the Father is the person sending. The distinction of the persons in the Trinity proved. And God the son the person sent: and being sent from the Father, he must needs be a person distinct from the Father. Indeed the three persons in the Trinity, as they are one in nature, and so one in will, haue a hand in this sending: yet for order the Father is said to sand, because he is the first in order: and so the Father as the first person in the Trinity, he sent the son: and as the son is the second person in the Trinity, he was sent of the Father. And this confutes the error of Sabellius and Patripassians, who held the persons of the Godhead not to be really distinct one from another, but to be onely several names or titles given to God. I pass from that. observe we further, that the Apostle saith, God sending his son. God sent his son, his son was not sought after or required, but the Lord of his own accord sent him; and having from all eternity designed his son to the office of mediator, did in time exhibit and sand him into the world. And what moved him so to do? Surely nothing out of himself, and it was onely his free grace, goodness, and mercy; nothing in us moved God to sand his son, but the cause of his sending was onely in God himself, Gods unspeakable and vndeserued love manife●ted in sending his Son into the world even his own goodness, and his own free and vndeserued love to his chosen, as we haue it joh. 3.16. joh. 3.16. God so loved the world, that he hath given his onely begotten son, that whosoever believeth in him, should not perish but haue everlasting life, 1. joh. 4.9. In this( saith Saint John) appeared the love of God towards us, because God sent his onely begotten son into the world, that we might live through him. Herein appeared the wonderful and unspeakable,& indeed infinite love of God to his chosen, the breadth, length, depth and height of Gods love, as the Apostle speaketh Ephes. 3.18. If the Lord had sent millions of Angels to do that which Christ did if it had been possible, yet had it not been so much as to sand his own eternal and onely begotten son, the son of his love, his son equal to himself in majesty and glory: herein he manifested the riches of his love and bountifulness exceedingly. And therefore abominable and monstrous is that error of foreseen faith and works held by the Papists; foreseen faith& works do obscure the glory of Gods infinite love to his chosen. it doth much obscure and darken the glory of Gods infinite love to his chosen: and we for our parts are to aclowledge the infinite love of God towards us, in sending his son into the world. He sent his son to redeem us if we belong to him, when we sought not after him; and it was onely his own free grace, and goodness, and mercy, and not any thing in us that moved him so to do. thankfulness required for Gods infinite love, appearing in the sending of his son into the world. How then are we bound to magnify the goodness and mercy of God, and how are we bound to be thankful for his infinite love towards us, manifested in sending his son into the world? We are to be thankful to God for common benefits, for meate, drink, and the like: much more for so great and so inestimable a benefit, as the sending of his son into the world. That the Lord of heaven and earth, of his own free grace, goodness and mercy, should sand his own dear son, out of his own bosom, to be incarnate and to take flesh on him unsought for of us, we cannot sufficiently prise this benefit, and we cannot be sufficiently thankful. Certainly such as haue a right and feeling apprehension of this benefit, they endeavour to be thankful, How it ought to be expressed. and in way of thankfulness, they give up themselves to the Lord, to be guided, and governed, and disposed of at his own will and pleasure. And they endeavour to answer the Lords love, by loving him again; and they testify their love unto him, by loving his word, his ordinances, his children. And if thou say, thou dost aclowledge Gods love in sending his son into the world, and yet thou lovest thy sins, and thou hast no love to his word, to his ordinances, to his children, thou deceivest thyself. Note. Assuredly Gods election begets another election in us, it makes us choose God to be our God, and to resign ourselves wholly to be guided and governed by him, even by his word and Spirit. Gods love to us, breeds in us a love to God again, 1. joh. 4.19. Gods love felt warm in our hearts, kindles in us a love to God again, and a love to all that bear his image, for his sake. And if we find this in ourselves, we then indeed aclowledge Gods love to us in sending his son into the world. Here further note we, that the son of God was sent of his Father, he was called and sent forth of his Father: God in his eternal counsel having designed his son to the office of a Mediator, did in time exhibit and sand him into the world. He took not on him the office of a Mediator without a calling from God his Father, he was called and sent forth of his Father, and he had his office and calling from God his Father; and this himself often witnesseth, as joh. 10.36. joh. 10.36. Say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest, because I said I am the son of God? John 16.5. joh. 16.5. Now I go my way to him that sent me. joh. 17.3. joh. 17.3. This is life eternal, that they know thee to be the onely very God, and whom thou hast sent Iesus Christ: and so in many other places. Now that we learn hence, is this. That we are by the example of Christ, to look that the office and calling we hold, and enjoy, and use, and exercise, The office& calling we hold& enjoy, and use, and exercise, must be from God. we haue it from the Lord; that we be designed and sent of God to be employed in that office and calling that we hold, use, and exercise: especially the office being of an high nature, and an office of great weight, and of special use and consequence, as the office of the ministery or magistracy. The Lord often complains, that some Prophets were not of his sending, they run and he sent them not. Iere. 14.14. jer. 14.14. The Phophets prophesy lies in my name, I haue not sent them. Ierem. 23.21. jer. 23.21. I haue not sent these Prophets saith the Lord, yet they run. Rom. 10.15. Rom. 10.15. saith the Apostle, How shall they preach except they be sent? Such as exercise the office of the ministery, must look to their sending, that they be sent of the Lord. And there is reason for it. They are employed in the Lords special business, in his message, and in his ambassage, and therefore they must haue their power, and authority, and commission from him; the Lord must sand them, and give them power and authority to exercise that office, they must be called and sent of God. If any ask how he shall know that he is called and sent of God to this or that office, especially to the office and function of the ministery? I answer, by three things. How a man may know that he is called of God to the office and function of the ministry Three things by which it may be known. 1. Sam. 10.9. First, if the Lord haue bestowed on him a competent measure of gifts, fit for the discharge of that office: for the Lord never sends any to execute an office, but he qualifies him with gifts fit for it. Saul was was anointed King by Samuel. 1. Sam. 10. The text saith, verse 9. God gave him another heart, God gave him an heart fit for his office. Ephes. 4.8. Ephes. 4.8. the Apostle saith, Christ ascending gave gifts unto men: and then he subjoins, verse 11. He gave some to be Apostles, and some Prophets, and some evangelists, and some Pastors and teachers. Secondly, if he haue been rightly designed to that office, by such as be in place of authority and government: for God calleth ordinarily by the voice of his Church. Ephes. 4.11. And thirdly, if the Lord haue given him an heart to be faithful, and in truth of heart to use the talent given to him to the best advantage of gaining glory to God, and of bringing good to others, and he finds that the Lord gives a blessing to his labours: for thereby the Lord, as it were, sets his hand and seal to his calling, that he is called and sent of him; as the Apostle saith the Corinthians were the seal of his Apostleship, in that the Lord had blessed his labours amongst them. 1. Cor. 9.2. 1 Cor. 9.2. First, this for the use of it, besides that it discovers many not to be called and sent of God, An anabaptistical fancy met withall. it meets with that fancy of the Anabaptists, and of such fantastic spirits, who think that any man on a private motion, may step forth and take on him the office of a Minister of the word,& may expound and preach the word. That is an idle fancy, and howsoever they pretend such motions are from Gods Spirit, indeed they are from a spirit of vanity and pride, and from the spirit of error and lies, even from the divell. If a man would haue sound comfort touching his office and function, he must look that he be called and sent of God, that God hath fitted him with gifts for that office, and that he hath been designed to his office in a right manner, and that the Lord hath given him an heart to be faithful, and to use his gifts for the best good. If he finds himself so called and sent, he may assure himself of the Lords assistance in the execution of his office: yea of the Lords special protection over him, that the Lord will shield and protect him against injuries and wrongs, so far as shall be for his own glory and his good, and that such as do wrong him, shall be sure to feel the revenging hand of God on them or theirs: and howsoever he be little regarded amongst men, yet his work is with the Lord, Isai. 40.4. Isa. 40.4. and the Lord will one day of his mercy reward him. This may be a comfort to him that finds himself called and sent of God, and this may cheer up his heart in the time of his greatest troubles and opposition. observe we further, the Apostle here calls Christ, Gods own son: God sending his son in the similitude of sinful flesh: thereby he puts a difference between Christ and all other sons of God, How Christ is Gods own son. as that Christ is the son of God his Father in a peculiar manner, not by creation, as the Angels and Adam were, nor by adoption, as all true believers are, but by nature, even by eternal generation, being begotten of the substance of his Father from all eternity, his Father fully communicating to him his whole essence after an unspeakable manner, as the Prophet saith, Isai. 53.8. Who can declare his generation? And thus is Christ Gods own son, even his eternal, and his onely begotten son, of the same essence and substance, and coequal with the Father. And this is an high and heavenly mystery, far beyond the reach of natural understanding. The Arians searching into it by the strength of natural reason, stumbled and fell into a foul and gross error: they deny the eternal Godhead of the son, and they make him an inferior God, and so indeed no God at all. Now the point hence in that the Apostle calls Christ, Gods own son, is this. That Christ is true and very God, begotten of his Father from all eternity: Christ is true and very God begotten of his Father from everlasting. he was with the Father before all times, as joh. 1.1. joh. 1.1. In the beginning was the Word, and the Word was with God, and that Word was God. He is of the same eternal essence and substance with the Father, and he is true and very God. And for this we haue further plain and plentiful evidence of Scripture. Phil. 2.6. Philip. 2.6. He being in the form of God, thought it no robbery to be equal with God. Act. 20.28. Acts 20.28. Take heed therefore unto yourselves, and to all the flock whereof the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. And who hath purchased the Church of God with his own blood, but Iesus Christ? Rom. 9.5. Rom. 9.5. The Apostle affirms in plain terms, that Christ is God over all, 1. Tim. 3.13. blessed for ever, Amen. 1. Tim. 3.16. Without controversy, great is the mystery of godliness, which is God manifested in the flesh. And to these we might add many other testimonies of Scripture confirming this, that Christ is true and very God. Yea to this purpose serve the prophetical predictions of the Prophets, spoken onely of the Lord of hosts, and applied by the Apostles to Christ. And works proper to God are truly ascribed to Christ, as to make the world, to forgive sins, to know the hearts of men, and such like, and the miracles of Christ. All these do plainly evince and prove the eternal Godhead of Christ, that he is true and very God. object. But will some say, Christ was sent of his Father, and so is inferior to the Father, and being inferior to God, how then is he God? Answ. Two equals by mutual consent, may sand one the other, and sending doth not always imply inequality. again, one may be inferior to another two ways; by nature, or by condition. How Christ is inferior to his Father. Now Christ is not inferior to his Father by nature, for by nature he is one and the famed with the Father; but by condition, as he is the Mediator, as he did voluntarily of his own accord abase himself, and take on him the shape of man, Philip. 2.7. He made himself of no reputation, and took on him the form of a seruant, and was made like unto men, and was found in the shape as a man. object. God hath his beginning of none, and therefore Christ is not God, because he hath his beginning of his Father. Answ. Christ is the son of the Father, not in respect of his Godhead, but in respect of his person: How Christ is the son of the Father. for the Godhead of the son is the same with the Godhead of the Father; the Godhead of the Father doth not beget, neither is the Godhead of the son begotten. And so it still remaines a truth, that Christ is true and very God, yea he is true God of himself, equal to his Father in respect of his Godhead. And it was needful that Christ the Mediator should be true and very God, because the infinite majesty of God was offended by our sins, and God is both infinitely just, and infinitely merciful, and there must needs be presented to him such an one as might reconcile both these, even one of the same nature with God himself, and equal with him in majesty, in power, and in purity, that might satisfy his infinite iustice, and join him again to his chosen in infinite mercy: and therefore needful and necessary it was that Christ the Mediator should be true and very God. Now for the use of this, it serves to discover to us the infinite worth of Christ his blood, Whence it is that Christ his blood is of infinite worth and value. that his blood is a most precious blood, even of infinite worth and value: for why, it is the blood of that person, who is not onely man, but true and very God also, and therefore of infinite price and value, and able to answer the iustice of God to the full, and to appease his infinite wrath against sin. Let then Satan lay before thee the grievousness of thy sins, and lay out to the uttermost the greatness of Gods wrath against thee for the same, that the least of thy sins deserve the infinite wrath of God, as indeed it doth: yet if thou be able to hold out against him the blood of Iesus Christ, apprehended by a true faith, thou shalt put him to flight, that is the blood of Gods own son, of his beloved son, in whom he is well pleased, Math. 3.17. and that is of infinite worth, able to answer the iustice of God to the full, and able to appease his infinite wrath against sin. again, is it so that Christ is true and very God? then comfort thyself whosoever thou art that truly believest in Christ, Comfort to true believers. here is a ground of sweet comfort for thee: for why, thou art one with him by faith, who is able to save and deliver thee from death and damnation, from the divell and all the enemies of thy salvation, which is a marvelous comfort: yea thou art one with him, who is both willing to save thee, and will be sure to bestow on thee righteousness and life everlasting. For why, thou art one with him who is true and very God, in whom is all fullness and perfection, not onely of power, but of mercy, and goodness, favour, and loving kindness, who is not onely most powerful, but most gracious also, and most ready to do thee good, and will never suffer thee to perish. It is Christ his own argument of comfort, and of assurance, that none that are given to him shall perish. joh. 10.30. he saith in the two verses foregoing, I give to my sheep eternal life,& they shall never perish, neither shall any pluck them out of my hand. My Father which gave them me is greater then all, and none is able to take them out of my Fathers hand: and then he subjoins, I and my Father are one. As if he had said, I and my Father are one in substance, in will, and power: and therefore none that are given to me, shall ever perish, none can pluck them out of my hand, all the power of hell shall never be able to prevail against any soul given to me. In the similitude of sinful flesh: that is,( as we shewed) endowed with human flesh, even with a true body and a true soul, like to our sinful bodies and souls, yet free from all spot of sin: for the word similitude is not simply to be referred to the word Flesh, but to sinful flesh; the son of God was sent into the world, and took flesh on him like to our sinful flesh: yet altogether free from sin. Now from these words, In the similitude of sinful flesh, we may in the first place easily gather and conclude the truth of Christ his humanity, and the abasement of the son of God, to put them both together. That Christ was true and very man, consisting of a body and of a soul, as we do, in all things like to us, Christ was true and very man, in all things like to us, sin onely excepted. sin onely excepted. For it is not here said, that God sent his son in sinful flesh, but in the similitude of sinful flesh, like to sinful flesh. The son of God taking flesh on him, did so far abase himself, as he appeared like a sinful man. And though our nature as Christ took it, was free from all spot and contagion of sin, yet was it not free from the effects and fruits of sin, it was subject to those common infirmities which sin brought on us, even to those infirmities that appertain to the whole nature of man, as to hunger, thirst, could, nakedness, weariness, to mortality, and death itself: insomuch as those that looked on Christ with a mortal eye, they could see nothing in him but that which appertains to man, and they thought him to be nothing else but a mere man. joh. 6.52. The Iewes say, how can this man give us his flesh to eat? Yea those that looked on him with the eye of the body, they saw neither form nor beauty in him to be desired, Isai. 53.2. Yea as the Prophet further adds, He was despised and rejected of men, he was full of sorrows, and had experience of infirmities. Phil. 2.7. the Apostle saith, He took on him the form of a seruant, and was made like to men, and was found in the shape as a man. The meaning is, that Christ had the like natural properties of a true body and soul, the like affections and infirmities, without sin, that other men haue, and was in sense and behaviour as other men are; yea he abased himself, and was content to be made inferior, not onely to the Angels, but to men of the meanest sort and condition: he was sold for thirty pieces of silver, he was thought not so worthy to live as Barrabas the murderer, he was ranked among theeues, when he hanged on the cross he was accounted of and handled as a most vile sinner and wicked malefactor. All which prove, both the truth of his manhood, and also his exceeding great abasement. And the truth of his manhood may be further proved by many evidences of Scripture. Rom. 1.3. the Apostle saith, He was made of the seed of david according to the flesh. Gal. 4.4. When the fullness of time was come, God sent forth his son made of a woman: which proves that he was truly man. And many like testimonies of Scripture might be brought to this purpose, if it were needful. Now the reasons why the son of God was incarnate, and became truly man like to us in all things, sin onely excepted, are these. First, it was needful that the Redeemer of Gods chosen should suffer and die, and should shed his blood for their sins: for without shedding of blood is no remission. Hebrewes 9.22. And again, the iustice of God required that sin should be satisfied for in the same nature wherein God was offended; and it was the nature of man wherein sin was committed, and wherein God was offended: and therefore needful it was, that the son of God being appointed to the office of a Mediator and Redeemer, should be incarnate, and become truly man like to us in all things, sin onely excepted. And we may resolve on this, as a certain truth, that Christ was true and very man, like to us in all things, excepting sin, and that the son of God did so far abase himself, as that he took on him our nature, together with the infirmities of it, common to the nature of man, and that he appeared like to a sinful man, and he was so thought of, and so reputed, and so dealt withall in the world, though he was free from all spot of sin. Now this truth first meets with all those opinions that are against the truth of Christ his manhood, Opinions that are against the truth of Christ his manhood confuted. whether ancient or of latter times, and whether directly against the truth of it, or by consequent: as that of the Papists, that the body of Christ may be in many places at once, and may be and is, under the form of bread in the Sacrament, and yet not seen nor felt: these be mere fancies, overturning the truth of Christ his humanity: I will not stand on the particular confutation of them. We for our parts are to aclowledge and beleeue the truth of Christ his manhood: that Christ became truly man, like to us in all things sin onely excepted: and know we, Christ his manhood the ground of all our comfort. that Christ his manhood is the ground of all our comfort. Indeed the Godhead of Christ is the fountain of all good things, but to us it is as a fountain scaled up, and the flesh and manhood of Christ is the pipe or conduit to convey all good things to vs. By the flesh and manhood of Christ we come to be joined to God, and to haue fellowship with God, and to be partakers of life, and of grace, and of all good things, 1. joh. 4.3. He that confesseth not Iesus Christ to be come in the flesh, to be truly incarnate, is not of God, but is the spirit of error and of Antichrist. And indeed whosoever they be that deny the truth of Christ his manhood, either directly or by consequent, they can look for no true comfort in and by Christ, or from him: their faith is but vain, and they are yet in their sins. Therefore learn we to know and to aclowledge the truth of Christ his manhood. Many poor souls in the world, scarce know what Christ is. Now for further use of this; Is it so, that the son of God did abase himself, and took our human nature, The infiniteness of Christ his love to his chosen, manifested in the incarnation of Christ. yea the common infirmities of our nature, and in that nature of ours became subject to those infirmities that sin brought on us, to hunger, thirst, could, nakedness, and such like? oh then the greatness and infiniteness of his love to Gods chosen! In this he manifested his wonderful, unspeakable, and infinite love to them; we are not able to comprehend the gratnesse of it. And surely whosoever they be that haue a true feeling of that love of his, in some measure shed abroad in their hearts, may assure themselves, that that love of his is an endless love, and shall never fail them, but will undoubtedly bring them to eternal happiness and bliss. And they are bound to love him again, who hath so dearly loved them: Hath the son of God out of his mere love, left his throne of majesty and glory, and as it were suspended and laid aside his glory, and appeared in the form of a sinful, weak and mortal man for thy sake, and art not thou bound to endeavour to answer his love, How our love to Christ ought to be testified. by loving him again? Yes doubtless, thou art, and in testimony of thy love to him again, thou art to lay aside thy honour, thy credit, thy wealth, thy profit, thy pleasure, and the dearest things thou hast, yea thy life itself( if thou be called) for his sake. And thou art daily called of him by the ministery of his word, to lay aside thy pride, thy covetousness, thy usury, thy drunkenness, thy garishness, thy carnal pleasures, and vain delights: and dost thou persuade thyself thou lovest the Lord Iesus, and yet will not lay aside any unlawful gain, or any needless pleasure, at his call and commandement? dost thou think that thou couldst be content to haue thy flesh fry in the fire, to lay down thy life for his sake if hereafter thou be called to it, and yet now when he calls thee to it by his word, thou wilt not lay aside thy peddling gain, gotten by that damnable trade of usury, nor a needless and vain pleasure, no not so much as a cup of wine or bear, which thou knowest will distemper thee, nor an idle and vain toy in thy apparel, and the like? poor soul, thou dost but deceive thyself, thou hast no dram of true love to the Lord Iesus: and having no true love to him, thou canst haue no assurance of his love to thee. No, no, if thou love not the Lord Iesus Christ, thou art in a miserable state; and if thou persist and go on in that state, thou art to be had in execration: these are the words of the Apostle, 1. Cor. 16.22. Last of all, did the son of God abase himself so low as to take flesh on him, Exhortation to humillation from the example of Christ. yea the similitude of sinful flesh? was he content though he were free from all spot of sin, yet to be thought and reputed as a vile sinner, and to be dealt withall as a malefactor? How then ought we to humble and to abase ourselves, and to become as nothing in our selu●s, as indeed we are? If we haue any goodness in us, it is of grace, it hath been given us, and we haue received it, 1. Cor. 4.7. How I say ought we to abase ourselves, and to be brought to nothing in ourselves, that so we may be like to the Lord Iesus? His example is for our imitation, and it is an example without all exception: yea by his example we must learn the best of us all, willingly and with contentment to undergo contempt and disgrace in the world, And to be patient under injuries and wrongs. and with patience to endure injuries and wrongs, and many indignities which the Lord suffers wicked men to throw vpon vs. Such is ourself love, and such is the pride of our hearts, that we commonly swell, and our hearts rise up in us when we are disgraced, and when we are accounted base and vile, and haue reproaches and indignities cast vpon us: but let us consider with ourselves, are we better then the Lord Iesus? was not he content to be thought a vile sinner? did not he endure the speaking against of wicked sinners? Hebr. 12.3. was not he dealt withall as a wicked malefactor? and yet was dumb, and as a sheep before the shearer, so opened he not his mouth, Isay 53.7. and dost thou think much when such things befall thee, when thou hast disgrace and contempt and indignities cast on thee? But thou wilt say, I haue not deserved this or that disgrace at the hands of men. What did the Lord Iesus deserve? In him was nothing at all deserving the least disgrace or indignity, but in thee there is. Though it may be thou art wronged in that particular disgrace and indignity that is thrown vpon thee, yet the Lord sees just cause and matter enough in thee why he should suffer men to wrong thee, to disgrace thee, and cast contempt and indignities on thee. Oh then whosoever thou art, think on the example of the son of God, that he abased himself, and took flesh on him, and was content to appear in the similitude of sinful flesh, even to be thought and accounted a vile sinner, and to be dealt withall as a wicked malefactor. And if thou duly consider this, it will be a notable means to frame thee to quietness, patience, and contentment, when thou art most disgraced, and hast many wrongs and indignities cast on thee. God sending his own son in the similitude of sinful flesh. As from these words we may gather the truth of Christ his Godhead, and the truth of his manhood, that he was true and very God, and true and very man, which points we haue already stood on: so from hence we may easily gather the personal union of Christ his two natures: And the point hence further offered is this. That Christ is both God and man in one person: in Christ the Godhead and the manhood are personally united, Christ is both God and man in one person. and make but one person and one subsistence. Gods own son the second person in trinity, was sent into the world, and took flesh on him, and did assume the human nature into unity of person with his Godhead. So as we are to conceive the manhood of Christ, not to be a person in itself, but onely a nature, and that it is received into unity of person with the son of God the second person in Trinity, and doth wholly and onely subsist in the same person; so that Christ is that immanuel God with us, {αβγδ} spoken of Isay 4.17. And to this purpose that is a plain text, joh. 1.14. And the Word was made flesh, and dwelled among us, and we saw the glory thereof, as the glory of the onely begotten son of the Father, full of grace and truth. And that also 1. Tim. 3.16. God manifested in the flesh. Which places are thus to be understood. That the second person in the trinity the son of God, took to himself the nature of man into unity of person, and became incarnate, and so in Christ God and man were united into one person. It was needful that Christ the mediator should be God and man in one person. Because he undertook both to suffer and to satisfy for the sins of Gods chosen: and if he had been onely God, he could not haue suffered; and if onely man, he could not haue satisfied. Therefore needful it was, that he should be both God and man in one person: man that he might suffer, and God that he might satisfy. And this serves to discover the aduancement of our nature, that our nature in Christ is highly advanced, The aduancement of our nature in Christ discovered. even above the Angels, and doth excel all creatures, in wisdom, in goodness, and in holinesse, in power, in majesty, and in glory. God is in all creatures both good and bad by his essence, and by his presence and power, and he sustains them in their being, life, actions, and motions; and he is in his Saints on the earth, by his grace and work of his Spirit: in his Angels and Spirits in heaven, by fullness of glory: but in Christ alone is the fullness of the Godhead by personal union. So that our nature in Christ is exalted far above all creatures: Yea, the manhood of Christ, Note. because it is personally united to his Godhead, is to be adored and worshipped with religious and divine worship: and when we pray to Christ, we are to pray to him as God and man. Indeed the manhood of Christ for itself and of itself is not to be worshipped with religious worship, because it is a creature, but as it is received into unity of person with the son of God, it is to be worshipped with the same worship that the Godhead is. again, is it so that Christ is both God and man in one person? Comfort for all true believers. then here is a ground of sweet comfort for all that truly beleeue in Christ. Hereupon they may assure themselves, that Christ hath made perfect reconciliation between God and them, that he hath perfectly reconciled them to God his Father: for as the Prophet saith, Amos 3.3. Can two walk together except they be agreed? So, can God and man come so near together as to be made one person, unless there be a perfect reconciliation and agreement between them? No, no, it cannot be: Christ being God and man in one person, he is a perfect Mediator; for he is a Mediator, both as he is God and as he is man. In his human nature he performed the chief duties of a Mediator; and therefore the Apostle calls him, The Mediator between God and man, the man Christ Iesus. 1. Tim. 2.5. And his works of mediation are of infinite worth, and value, and sufficiency, because his manhood is personally united to his Godhead, and so he is a perfect Mediator, a perfect reconciler of God and his chosen, and he hath made a perfect reconciliation between them: so that such as truly beleeue in Christ, may assure themselves, that he hath fully and perfectly reconciled them to God his Father, and they haue perfect peace towards God through Iesus Christ, as Romans 5.1. And that is an excellent comfort. Now the Apostle here adds a particular end of Christ his taking flesh on him, that it was for sin: and saith, God sending his own son in the similitude of sinful flesh, and for sin, condemned sin in the flesh. That is,( as we shewed in opening the text) to take away, and to drive sin out of our nature, even to expel the blot and stain of nature, which did stick in our flesh before Christ did assume and take our flesh on him, to expel that blot and stain utterly out of that nature of ours which he took on him. Now here observe we, that for the abolishing of sin out of our nature, the son of God must descend from heaven, and take flesh on him, and become man, so hard a thing was it to expel and to drive sin out of our nature. The point hence offered is this. That it is an exceeding hard thing to expel and to drive sin out of our nature. It is a most hard thing to expel and drive sin out of our nature but in part. The taking of sin and corruption quiter out of our nature, was no less then the work of the son of God taking flesh on him, and that not after the ordinary course of nature, by natural generation; but after an extraordinary manner, even by an extraordinary work of the holy Ghost above nature: for so he was conceived in the womb of the virgin Mary, and so the taking of sin out of our nature is a marvelous hard thing: yea the expelling and driving of sin out of our nature but in part, as it is in them that are truly regenerate, is a most hard work, and it is wrought onely by the mighty and powerful hand of God. The abolishing of sin but in part, is so hard a work, as it requires no less then the powerful hand of God to effect it. And hence it is that regeneration is said To be a new birth, and the renewing of the holy Ghost. Tit. 3.5. And such as are regenerate, are said to be born of the Spirit, joh. 3.5.6. joh. 1.13. they are said not to be born of blood, nor of the will of the flesh, nor of the will of man, but of God. And the weakening of the power and strength of natural corruption, and the abolishing of it in part, is said to be onely by the virtue of Christ his death; it requires no less a power, then the power of his death. Rom. 6.6. the Apostle saith, Our old man is crucified with him, that the body of sin might be destroyed, or might be weakened, and the strength of it broken, and made idle, fruitless, and vneffectuall; {αβγδ}. for so the word {αβγδ} signifies. Hence it is that the purging of the heart from corruption in some measure, and the sanctifying of it, is said to be even a new creation. Psal. 51.10. david prays, Lord create in me a clean heart: and creating( we know) is a work of Gods own hand, and a work of his hand alone. And so it must needs be granted, that the expelling and driving of sin out of our nature but in part, is a most hard work, and such a work, as it requires no less then the mighty and powerful hand of God to effect it: And why? the reasons of it are these. First, it is the altering and changing of nature: for sin is bread in the bone, it is rooted in nature, and is as natural to us as any thing we brought with us into the world. A man begets his child in his own image, and conveys to it that corruption that he hath in his own nature: yea holy and sanctified parents cannot derive their holinesse to their children, but they convey onely that to them which is natural in themselves. And therefore the expelling and driving of sin out of our nature but in part, must be effected by a power above nature. again, the rebellion of nature doth oppose and withstand the work of grace, and in regard of that opposition, it is a greater work of God to make a man or woman a new creature, by purging out the corruption of the soul, and by sanctifying of it, then it was at the first to create and make their souls and bodies. And therefore on these grounds we may set down this as a certain truth: That the expelling and driving of sin out of our nature but in part is a most hard work, and is wrought onely by the mighty and powerful hand of God. Let no man then deceive himself, let no man think it an easy matter, A deceiving conceit to be avoyded. and a thing that he may do at pleasure, even to shake off the vile lusts of his own heart, and to break off the corruption of it. It is a thing wherein many please themselves, they fancy to themselves, that they are yet young, lusty, and strong, and they haue yet many yeares to live, and they may yet follow the lusts of their own hearts, and the vanities of the world, and may yet enjoy the pleasures and delights of sin, even their carnal and sensual pleasures; and hereafter when old age shall come vpon them, Eccles. 12.1. and the dayes wherein they shall haue no pleasure, then they will lay aside the vile lusts of their hearts, and break them off, and they will then follow them no longer. poor souls, they do deceive themselves exceedingly. Consider with thyself whosoever thou art that dost thus fancy to thyself; dost thou know whether thou shalt come to old age or no? the Lord may stop thy breath this day before to morrow, and darest thou be so bold and so presumptuous, as thus to indent with the Lord, and to appoint him a time when thou wilt break off the lusts of thy heart, and turn from evil to good, which he hath appointed to be an act of all the dayes of thy life? And if thou live to old age, dost thou think that then it will be an easy thing to offer violence to thine own nature, to shake off the lusts of thine own heart, and to break off thine old sweet familiar sins, sins thou hast a long time accustomend thyself to? Why custom in sin hardens the heart, and adds strength to sin, and by continuance in sin, the corruption of nature gathers strength and grows stronger. The Prophet makes it as hard a matter to break off a custom of doing evil, as to make the black Moore white, or the Leopard to change his spots, Iere. 13.23. Ierem. 13.23. Yea woeful experience shows it, that custom in sin brings men to a habit in sin, and makes them senseless of sin. Tell a common swearer of his swearing, and will he not sometimes deny it, and say he did not swear? custom of swearing hath taken away the sense of that sin, and he knows not when he swears, and therefore take heed of thus deceiving thyself: remember the truth now delivered, that the expelling of sin out of our nature but in part, is a most hard work, Gods children find it so in themselves, they find they haue much ado to get the mastery of some one sinful infirmity. And therefore let not the divell so blind thee, and thine own deceiving heart so mislead thee, as to make thee think, that thou mayest at thine own time and leisure lay aside thy corruption, and break off thy course of sin, and so neglect the timely and careful use of the means. No, no, learn thou betimes to use the means, even the means the Lord hath sanctified to that purpose; be diligent in hearing, reading, and meditation in the word of God. And seeing the driving of sin out of our nature, is a work of Gods own powerful hand, seek and sue to him, that he would vouchsafe to put his hand into thy bosom, and pluck off the foreskin of thine heart, and purge out the corruption of it, and expel and drive out the vileness and rebellion of it. again, is it so that the expelling of sin out of our nature but in part, is a most hard work, The whole praise& glory of expelling sin out of our nature is to be given to God. and wrought onely by the mighty and powerful hand of God? then if thou find that work wrought in thee, and sin and corruption in any measure expelled out of thine heart, and the power of sin broken, and the lusts of thine heart weakened, give the whole praise and glory of that work to the Lord, gaze not too much on the outward instrument, or on the excellency of gifts of any that hath been a means to do thee good, lest so thou give part of the glory to the instrument; but haue an eye to the Lord, whose onely work it hath been, and remember that the best Ministers of God are but instruments, by whom the Lord hath wrought good on thee; bless God for them, but give him alone all the praise,& all the glory, for the good that hath been wrought in thee. There is yet further matter of instruction offered from this second part of the verse. The Apostle saith, God sending his own son in the similitude of sinful flesh, and for sin, condemned sin in the flesh. In these last words( as I shewed) the Apostle makes known what it was that Christ did which the Law could not do, namely this, that he condemned sin, and wherein it was that he condemned sin, that it was in the flesh, and his meaning in these words is this. That the son of God being sent into the world, and taking flesh on him, did indeed in that flesh and human nature that he assumed, abolish sin altogether, and took it quiter out of the way, that flesh of his being perfectly holy and pure, and free from all spot of sin. Now here in the first place we might easily take up this truth: That the son of God taking flesh on him, and being incarnate, did utterly abolish sin and corruption out of that flesh and human nature that he took: and his flesh, his human nature, In Christ our nature& the corruption of nature were severed one from the other. was conceived and born without all spot of sin: the son of God took mans nature on him, without any spot or stain of sin at all: in Christ our nature, and the corruption of nature, were severed one from the other. And to this purpose is that of the angel to the virgin mary, Luke 1.35. That holy thing( saith he) which shall be born of thee, shall be called the son of God. He calls Christ holy, or an holy thing, both because as God he was most holy, and because also as man, he was conceived and born free from all spot of sin, and was sanctified in the womb of his mother. 1. Pet. 1.19. the Apostle describing Christ, thus speaks of him, that He was a lamb undefiled, and without spot: and this was prefigured in the paschal lamb, which was to be without blemish, as the Lord commanded, Exod. 12.5. and in the lambs of the daily sacrifice, Num. 28.3. The Lord commanded that those lambs should be without spot. Heb. 9.14. it is said, Christ offered himself without spot to God: he offered himself as man,( for so indeed did Christ offer himself) without any spot or stain of sin at all, so that in him our nature and the corruption of nature were severed one from the other. And the reasons of it are these: first, in Christ our nature was received into unity of person with the son of God the second person in trinity, which it could not haue been if it had been defiled with the least spot of sin. again, secondly, Christ was a saviour, as he is both God and man: and if as man he had been stained with the least spot of sin, he could not haue been a saviour to Gods chosen, he could neither haue been made a sacrifice for them, nor righteousness to them: no then himself had stood in need of a saviour. And therefore doubtless this is a certain truth, that the son of God taking flesh and our nature on him, he did utterly abolish sin and corruption out of that flesh and human nature that he took, and his flesh and his human nature was conceived and born without all spot of sin. And if it be demanded, how Christ could take flesh and mans nature on him, and be conceived and born without all spot of sin? I answer, it was by reason of his miraculous and extraordinary conception, How Christ took mans nature on him without sin that he was conceived in the womb of his mother after an extraordinary manner, even by the power of the holy Ghost overshadowing her, as Luke 1.35. and not by natural generation: thence it was that Christ was conceived and born without, all spot of sin. And that was a privilege proper to Christ alone, to be so conceived and born, because of his extraordinary conception; for all that come of Adam by natural generation, are stained with original sin and corruption of nature: onely Christ was free from that stain, and that blot of natural corruption, because, though he came of Adam, and took the seed of man, yet not after the ordinary course of nature, but after an extraordinary manner. And therefore by the way, A Popish conceit met withall. that is an idle and an erroneous conceit of the Papists, in that they hold that the virgin mary was conceived without spot of sin, that is proper to Christ alone, in regard of his extraordinary conception by the holy Ghost. But haply some will say, We read Iere. 1.5. The Lord saith, He sanctified jeremiah before he came out of the womb, he was sanctified before he was born; and therefore it is not proper to Christ alone to be sanctified in the womb. I answer, the meaning of that place is, that the Lord set apart the Prophet in his eternal counsel to that office, and that is the sanctification there intended:& that appears plainly in the words following, I ordained thee to be a Prophet unto the nations: and so it makes not against that privilege of Christ, it doth not infringe it, that he alone was conceived and born without spot of sin. This therefore we are to hold as a certain truth, that the son of God taking flesh, our nature on him, he did utterly abolish sin and corruption out of that flesh and human nature that he took: and his flesh, his human nature, was conceived and born without all spot of sin, he being conceived in the womb of his mother after an extraordinary manner by the power of the holy Ghost. Let this truth for the use of it in the first place be thought on to this purpose. Christ is powerful to abolish sin out of all his members. Did the son of God taking flesh, our nature on him, utterly abolish sin out of that flesh he took? surely then it must needs be, it holds by proportion, that Christ doth in some measure abolish sin out of all those that are one with him. Did the son of God utterly and altogether abolish sin out of that nature of ours that he received into unity of person, and joined to himself by personal union? and doth not Christ Iesus abolish sin and corruption in some proportion out of all those whom he takes near to himself, and makes one with himself by mystical union, and joins to himself by the bond of his Spirit? without question he doth. And therefore deceive not thyself whosoever thou art, think not that thou art one with Christ, and that thou hast right and title to the saving comforts in Christ, unless thou find it thus with thee: that sin and corruption is in some measure abolished and taken out of thy heart. Surely the son of God took sin quiter out of that nature of ours that he took on himself, and the same son of God now incarnate, is as strong and as powefull as ever he was; he is able, and doubtless he doth abolish sin out of the hearts and souls of them that he makes one with himself by mystical union. And therefore deceive not thyself, do not imagine as many foolishly do, that thou art one with Christ, and that thou hast part in the sweet comforts in Christ, and yet the corruption of thy heart is as strong and as powerful in thee as ever it was, and it breaks out on every occasion: and if thou be but a little moved, thou pourest out the bitterness of thy soul, in cursing, in swearing, in railing, and the like: if thou so think, then dost thou but deceive thyself. Dost thou think that thou art one with the son of God incarnate, and yet thou carriest thyself as a divell incarnate, and as a limb of the divell, thou art a drunkard, a swearer, a railer, and such like? No, no, if thou wouldest haue sound assurance that thou art one with the son of God incarnate, even one with Christ Iesus, never rest till thou find that he hath in some measure abolished sin and corruption out of thy heart, and out of thy soul, and that thou dost not rest in an external form of piety, or in repressing onely the outward act of sin,( for that may be and is many times in reprobates) but that the very roote of sin is weakened and wounded in thee: thereupon thou mayest conclude to thy comfort, that thou art one with the son of God incarnate, even with Christ Iesus, and that thou hast right and title to the sweet comforts that are found in him. again, is it so that the son of God taking our nature on him, Comfort to all true believers. did utterly abolish sin and corruption out of that flesh that he took? here is then a ground of sweet comfort to all that truly beleeue in Christ. For certainly this Christ did, that he might be a fit saviour of Gods chosen:& hereupon all that truly beleeue in Christ, may assure themselves that he is a most absolute, and a most perfect saviour to them; he saves them, and he frees them, not onely from their actual sins, but also from their defilement of nature, and from that remainder of sin and corruption that abides in them, and sticks so fast to them, which so much troubles them, and which they many times complain of. For why, he is a saviour, holy, harmless, undefiled, separate from sin and sinners, Heb. 7.26. not onely in his life, but in his conception and birth also, he abolished sin and corruption out of that flesh of ours that he took, and he was conceived and born without all spot of sin: and that most perfect holinesse and innocency of his human nature, is imputed to them that truly beleeue in him: and no less reckoned to them for healing and curing of their defiled nature, then his suffering for the remission of their actual sins: and that is a ground of excellent comfort to them, it might be further pressed, but I pass from it. One thing further I will note. The Apostle saith, the son of God being sent in the similitude of sinful flesh, and for sin, condemned sin in the flesh. He took flesh on him, and he did utterly abolish sin and corruption out of that flesh. Hence then it is clear. That sin and corruption may be removed, taken away, and abolished, sin may be removed from the soul, and yet the soul remain entire in all the powers and faculties of it. and yet the flesh and nature of man still abide. sin may be removed from the soul, and yet the soul still remain entire in all the powers and faculties of it. For indeed natural corruption is not a corruption of the substance of the soul: for then could not the soul be immortal, neither could the son of God haue taken mans nature on him without sin; but it is a corruption that cleaves to the soul, and to the faculties of it, and it may be severed from the soul, and yet the soul still remain without any diminution in the substance of it. And hence it is that corruption of nature, is said to be an evil that doth easily compass about. Heb. 12.1. — {αβγδ}. Heb. 12.1. Cast away every thing that presseth down, and the sin that hangeth so fast on. And to this purpose it is, that we are exhorted to cast off the old man, the corruption of nature, Ephes. 4.22. And to put on the new man, verse 24. And to put off the old man, Coloss. 3.8.9. Which places and many other do evidence this truth, that sin may be removed from the soul, and yet the soul still remain entire in all the faculties of it. Comfort to such as groan under the burden of their natural corruption. And this serves for the comfort of those that groan under the weight of their natural corruption, and are weary of their sinful infirmities, and would willingly shake them off. Know to thy comfort whosoever thou art, sin is such a thing as may be severed from the soul; the Lord is able to sever it, and he will one day utterly abolish it, and take it quiter out of thy soul. He that severed sin and our nature in Adam in his creation, and likewise severed sin and our nature in Christ Iesus in his incarnation, he is able, and he will at length sever sin and thy nature at thy glorification. And as Moses said to the Israelites concerning the egyptians, Exod. 14.13. Saith he, The egyptians whom ye haue seen this day, ye shall never see them again: so it may be said to thee that art a child of God, and dost sigh and groan under the burden of thy corruptions and sinful infirmities; the sins which now thou seest with grief, and do much vex and trouble thee, and are enemies to thy peace and comfort, the time shall come wherein the Lord will remove them, and utterly abolish them, and take them quiter out of thy soul, and thou shalt never see them more, and they shall never trouble thee any more. think on that to thy comfort. Come we now to the fourth verse. VERSE 4. That the righteousness of the Law might be fulfilled in us, which walk not after the flesh, but after the Spirit. IN this verse our Apostle first makes known to us, to what end it was that God sent his own son in the similitude of sinful flesh,& for sin condemned sin in the flesh, that is, to what end it was that the son of God taking flesh on him, did utterly abolish sin and corruption out of that flesh, and out of that human nature that he took on him: as namely, that it was to this end and purpose, That the righteousness of the Law might be fulfilled in us: And so he concludes and shuts up that ground of comfort, laid down verse the first, That there is a freedom from condemnation to them that are in Christ. Then secondly, he here falls again on the qualification of the persons to whom that freedom belongs, repeating it again word for word, as he delivered it verse 1. That they are such as walk not after the flesh, but after the Spirit. Interpretation. I will now as briefly as I can, clear the words of this verse touching the sense of them. That the righteousness of the Law, or even that righteousness of the Law, or that which the Law of right requires( for so the word signifies) The meaning is, that righteousness which the moral Law of God requires of men, that they may be found perfectly just, holy, and pure in Gods sight, being thoroughly conformed to the will of God revealed in his Law, in their souls, in their bodies, inwardly and outwardly, in their minds, wills, and affections: that is the righteousness of the Law here meant and intended by the Apostle. For as reverend Beza saith well, when to remission of sins, and perfect actual obedience to the Law of God, there is added and adjoined perfect purity and holinesse of our nature, then are men perfectly just and holy in Gods sight, according to the most absolute and exact rule of the Law of God. Might be fulfilled: That is, might be fully accomplished, or might be performed to the full, without leaving any thing unperformed that it requires. In vs. These words haue some difficulty in them, they much trouble Interpreters: for indeed it is somewhat hard to conceive, how the righteousness of the Law is fulfilled in us, who are, not onely sinful by nature and before our regeneration, but haue sin still abiding in us in part, though we be regenerate, even after regeneration and new birth, and when we are truly sanctified. Therefore it may seem strange that the Apostle should thus speak, That the righteousness of the Law might be fulfilled in us: but for the right understanding of these words, we are to mark the context, and to consider them together with that which goes before them, and that which follows after them. The Apostle saith, God sent his own son in the similitude of sinful flesh, and for sin condemned sin in the flesh: that is, utterly abolished sin out of that flesh and nature of ours that he took, that the righteousness of the Law might be fulfilled in us, we being one with him by faith, and by the bond of his Spirit, evidenced and testified by this( as the Apostle subjoins) that we walk not after the flesh but after the Spirit: so that these words, in us, are thus to be conceived; in us that are one with Christ by faith, and members of Christ. Yea but there remaines a doubt: Is the righteousness of the Law fulfilled in us that are one with Christ? we are imperfectly holy, though we be members of Christ. I answer, We being one with Christ by faith, and members of Christ, the righteousness of the Law is fulfilled in us, not by inherency, but by imputation and application, not by sanctification inherent in our own persons, but by imputation of Christ his most perfect holinesse to vs. For we being one with him and he with us, that which is his is ours, and that which is in him as the Mediator, it is in us, he being made to us of God, wisdom, and righteousness, and sanctification, and redemption, 1. Cor. 1.30. So the meaning of the Apostle, in saying, That the righteousness of the Law might be fulfilled in us, is this, that the righteousness of the Law might be fulfilled in the Son of God incarnate, in Christ, as inherent in him, and in his person, and in us that are one with him by faith, by imputation and by application. It is to be observed( as reverend Beza well observes,) that the Apostle saith not, that the righteousness of the Law might be fulfilled by us, or of us, or by any righteousness inherent in our own persons, but in us, because it is to be found in Christ whose members we are, we truly believing in Christ: Which walk not after the flesh, but after the Spirit. These words we had in the first verse, where I shewed the meaning to be this; which live not according to the motion and guidance of the corruption of our own hearts, as we are acted and moved by the lusts of our corrupt hearts, but according to the motion and guidance of the Spirit of grace and sanctification. Thus then conceive we the meaning of the Apostle in the words of this verse, as if he had said: That the righteousness which the moral Law of God requires of men, that they may be found perfectly just, holy, and pure in Gods sight, being every way conformable to the will of God revealed in his Law, might be fully accomplished, and so the full performed in the son of God incarnate, in Christ, as inherent in him, and in his own person: and so in us by imputation and by application, we being his members and truly believing in him, that being evidenced and testified by this, that we live not according to the motion and guidance of the corruption of nature, but according to the motion and guidance of the Spirit grace and sanctification. Here first observe we, that the Apostle expressing the end of Christ his taking flesh, saith: the end of it was, That the righteousness of the Law might be fulfilled in vs. The son of God taking flesh, our nature on him, did utterly abolish sin and corruption out of that nature, to this end, that thereby the perfect righteousness which the moral Law of God requires, might be fulfilled. Hence then it is clear, the context plainly yields it, That the righteousness required in the moral Law of God, The moral Law of God requires purity of heart& soul, and conformity to it, as well in mans nature as in his thoughts, words, and actions. is not onely outward conformity and outward obedience, but it is also inward holinesse and purity: and the conformity to the Law of God, which the moral Law of God requires, is a perfect conformity to it, not onely in the outward man, but in the very heart, and soul, and spirit, and as well in mans nature, as in his actions: it requires that the very nature of man be conformed to it in holinesse and purity, as well as his thoughts, words and actions. And to this purpose is that Deut. 6.5, 6. Deut. 6.5.6. Thou shalt love the Lord thy God, with all thine heart, and with all thy soul, and with all thy might. And these words which I command thee this day, shall be in thine heart. Which words are remembered by the expounder of the Law, Luke 10.27. Luke 10.27. Thou shalt love the Lord thy God, with all thine heart, and with all thy soul, and with all thy strength, and with all thy thought. 1. Thess. 5.23. 1. Thes. 5.23. the Apostle prays that the Thessalonians may be holy, not onely in body and soul, but also in spirit; there ought to be holinesse and purity in their very spirits. 1. Tim. 1.5. the Apostle saith, The end of the commandement is love out of a pure heart. The Law of God requires the purity of heart and soul, and that the very nature of man be conformed to it in holinesse and purity, as well as his thoughts, words, and actions: and this is grounded on reason. The reasons of it are these. First the Law of God, as breathed out from the Spirit of God, is of perfect purity and holinesse, and it expresseth the mind and will of God touching all moral matters; and his will is most holy, pure, and heavenly, like to his most holy majesty, and it must needs require a proportionable purity. And again, the moral Law of God, for the nature of it, is all one with that original purity and holinesse that was placed in man in his first creation, even with the image of God standing in perfect holinesse and righteousness, and therefore doubtless it requires purity of heart and soul, and that the very nature of man be conformed to it in holinesse and purity, as well as his thoughts, intentions, words and actions. Now then, this truth serves to discover to us the absolute perfection of Gods Law; A discovery of the absolute perfection of Gods Law. and we may on this ground justly say with david, Psal. 119.96. There is an end of all perfection, but the Law of God is exceeding large: it meets with all sins, both actual and original, both the sins of mens hearts and the sins of their lives, yea with the very corruption of nature, and want of original holinesse and purity. even the want of that holinesse and purity that ought to be in the nature of man, is against the Law of God, that requires holinesse and purity of heart, and soul, and in the very nature of man. An anabaptistical conceit met withall. And it is a gross and erroneous conceit which some anabaptistical spirits hold, that the corruption of nature is neither against Gods Law, nor in itself sin; and that God giveth us not any Law in our conception and birth. That is the assertion of some idle brains, and that is utterly false, it cannot stand with the truth now delivered. The want of conformity to the Law of God in a mans conception and birth, and the want of original holinesse& purity, is against Gods Law: the Law of God requires conformity to it, not onely in mens actions, but in their nature, and the want of such conformity is deadly and damnable in itself, and makes a man subject and liable to the curse of the Law. again, is it so that the Law of God requires purity of heart and soul, The Popish opinion that men may fulfil the Law of God in this life, confuted. and that the very nature of man be conformed to it in holinesse and purity, as well as his thoughts, words, and actions? who then is able in the time of this life, in his own person, perfectly to fulfil the Law of God? who is able to reach to that perfect purity the Law of God requireth? Surely none living, being but a mere man; for alas there is impurity and defilement of nature cleaving to the best and most holy, so long as they live on the face of the earth. And it is a dotage of the Papists to say as they do, that men may fulfil the Law of God in this life: and they are ignorant of the righteousness of the Law, they know it not, or they are wilfully blind and will not see it and take notice of it. And it is gross ignorance in blind people to say, they can keep the Commandements of God as well as God will give them leave, therein they show themselves grossly ignorant. Lastly, on this ground of truth, that the Law of God requires purity of heart and soul, An unjust imputation commonly cast on Gods children removed. and that the very nature of man be conformed to it in holinesse and purity, take we notice of a wrong and unjust imputation that is commonly cast on Gods children, and such as truly fear God; the world commonly thinks, that they are too strict, and too precise, and too curious, and that they make more ado then they need. Yea worldly minded men stick not sometimes to charge it on them as a foul fault, that they are too strict, and too precise, and that they are singular. Why say they, cannot they content themselves to be neighbour-like, and to live a civil, honest, and orderly life, what need they make such ado in keeping the Sabbath, and in doing holy duties, and what need they be so precise in their speeches, gestures, and apparel? they are more nice then wise, they make more ado then they need. poor souls, they that thus think or speak, they consider not the righteousness of Gods Law, what that requires at the hands of men. Can men be too strict in yielding obedience to the Commandements of God? can men go too far in following after holinesse and purity? is it possible? No, no, it is not possible, the Law of God requires purity and holinesse of heart and soul, and that the very nature of man be conformed to it in holinesse and purity, as well as his thoughts, words, and actions; and that is the thing we are to labour for and to breath after, if we would haue true and sound comfort in our obedience to the will of God revealed in his word. It is not thy outward conformity to the Law of God, thy civil, honest, and orderly life, that will yield thee true comfort in time of trial, in the hour of death, or day of iudgement: no, no, if thou trust to that, it will deceive thee when thou standest in most need of comfort. If we would haue true and sound comfort in our obedience to the will of God revealed in his word, we must labour in truth,( though not in perfection) yet in truth to yield obedience to the Law of God, not onely in our bodies, but but also in our hearts, souls and spirits, and that our very nature may be conformed to the Law of God in holinesse and purity, and that we may be transformed and changed in our nature into the blessed image of God in true holinesse and righteousness: and that will yield us true and sound comfort both in life and death. The Papists conclude from these words, The Popish opinion that Gods Commandements may be kept, further confuted. That the righteousness of the Law might be fulfilled in us: that Gods Commandements may be kept, and that men may fulfil the Law of God by the grace of Christ. Yea Bellarmine saith, that if the Law of God cannot be fulfilled, then Christ hath not compassed or attained that which he intended; for therefore saith he, Christ died, that the iustice or righteousness of the Law might be fulfilled: and he would ground it on this context, because it is here said, that God sent his own son in the similitude of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in vs. But they are easily answered: they mistake and misconstrue the text; the Apostle saith not, that the iustice or righteousness of the Law might be fulfilled by us, or of us, as by any righteousness inherent in our persons; but in us, namely by Christ as inherent in him, and so in us by imputation, he being made righteousness to us who are one with him by faith, and by the bond of his Spirit. And whereas they say, that by the grace of Christ men may fulfil the Law of God, A proposition not found in Gods book. we find not that proposition in all the book of God, neither can it be gathered from thence: indeed by the grace of Christ men are enabled to yield obedience to the Law of God in some measure, but not perfectly to fulfil it in the time of this life. The best and most holy that live on the face of the earth, haue a corruption still abiding in them, and they are not able in the time of this life in their own persons perfectly to keep and fulfil the Law of God. And though true believers cannot perfectly fulfil the Law of God in their own persons, in the time of this life, yet that will not follow that Bellarmine infers on it, that Christ obtained not that which he intended: for he can never prove that Christ intended any such thing. When Christ satisfied the Law for the faithful, his intent and purpose in fulfilling the righteousness of the Law was, that true believers might haue that righteousness of his imputed to them to their justification. So that the Papists cannot fasten it on this text rightly understood, that men may fulfil the Law of God in their own persons in the time of this life. In the next place observe we, that the Apostle here saith, that the righteousness of the Law might be fulfilled in us, meaning that the righteousness of the Law might be fully accomplished in Christ as inherent in him, and in his person, and so in us by imputation and application, we being members of Christ, and one with him by faith, by the bond of his Spirit. Now from hence we may easily take up this conclusion. That the righteousness of the Law fulfilled and fully accomplished in the person of Christ, The perfect fulfilling of the Law of God performed in the person of Christ, is truly and really theirs who beleeue in Christ, by imputation& by application. is as truly and as really ours, we believing in Christ, as if it were in ourselves. The perfect fulfilling of the Law of God performed and done in the person of Christ Iesus, is as truly and as really ours by imputation and by application, we being members of Christ, as if we ourselves had done it in our own persons. And this truth is not only grounded on this text, but in other places of Scripture. We haue further evidence and testimony of Scripture for the confirming of it. Rom. 5.19. Rom. 5.19. the Apostle saith, that by the obedience of one, meaning of Christ, many are made righteous. even by the obedience of Christ, the obedience of his life and death, his perfect fulfilling of the Law of God, and by his suffering of death, as many as truly beleeue in him, are made as just and righteous, as if they themselves had done& suffered the things that he did and suffered. Rom. 16.14. the Apostle saith, Rom. 10.4. that Christ is the end of the Law for righteousness to every one that believeth: as if he had said, Christ hath not onely determined and put an end to the ceremonial Law of God, both for signification and promise, but he is also the end and perfection of the moral Law of God: he hath perfectly in his own person accomplished the moral Law, and that not for himself, but for righteousness to every one that truly believes in him. His fulfilling of the moral Law of God for righteousness of every one that truly believes in him: 1. Cor. 1.30. 1. Cor. 1.30. the Apostle speaking of himself and other true believers, he saith, Christ is made to us of God righteousness, and sanctification, and redemption. And again, 2. Cor. 5.21. 2. Cor. 5.21. he saith, God made him( that is Christ) to be sin for us who knew no sin, that we truly believing in him, might be made the righteousness of God in him. And to these we might add other evidences of Scripture if it were needful, clearing and confirming this truth, that the righteousness of the Law of God fulfilled and fully accomplished in the person of Christ, is as truly ours, we truly believing in Christ, as if it were in ourselves, and as if we ourselves had done it and fulfilled it in our own persons. And the reason and ground of this is, that near union and coniunction that is between Christ and true believers. Christ and true believers are most nearly united and knit together; true believers are flesh of his flesh and bone of his bones. Ephes. 5.30. Ephes. 5.30. that by virtue of that near union true believers haue fellowship and communion with Christ in all his benefits, and in all things done by him as the Mediator of the new covenant: and that which is his is theirs, they partake in it; and that he hath done as Mediator is accounted as done by them. And therefore doubtless this is a certain truth, that the righteousness of the Law of God fulfilled and fully accomplished in the person of Christ, is as truly and as really ours, we believing in Christ, as if it were in us, in ourselves, and as if we had fulfilled it in our own persons. Now then this being a truth, in the first place it discovers to us, A scornful term given by the Papists to the righteousness of Christ imputed to true believers, met withall. that the Papists are deceived, and that they are blinded in their own conceit, in that they think, and stick not to utter it, that the righteousness of Christ imputed to true believers, is but a putative iustice, an imaginary and a fantastical righteousness, for so they speak of it scornfully and disgracefully: They say, it is but an idle thing, and a mere fancy that we hold; that true believers are justified by Christ his righteousness imputed to them. They are deceived, the doctrine now delivered shows plainly, that the righteousness of Christ imputed to true believers, is a true real righteousness, even the righteousness of the Law of God fulfilled in the person of Christ, which is as truly and as really theirs that truly beleeue in him, as if it were in themselves, and as if they themselves had fulfilled it in their own persons. object. Why then say they, you make true believers as just and as righteous as Christ himself, if the righteousness of the Law of God fulfilled in the person of Christ be as truly and as really theirs, as if it were in themselves, and as if they themselves had fulfilled it in their own persons, then it seems that they are as just and as righteous as Christ himself? Answ. We answer them: It follows not, that because the righteousness of the Law of God fulfilled in the person of Christ, is as truly theirs as if they themselves had fulfilled it, therefore they are as just and as righteous as Christ himself: for though the same righteousness that is in Christ be theirs that truly beleeue in him, yet it is not theirs in the same measure, or in the same manner. It is in Christ by inherency, it is inherent in him, and in him as a roote and fountain: but it is theirs onely by imputation and by application. And again, it is in the person of Christ in that measure, as it is sufficient and able to justify many, even many thousands, but it is theirs being imputed to them, onely so far as it serves to justify their particular persons in the sight of God; and therefore this makes nothing against the truth of the doctrine now delivered. again, is it so that the righteousness of the Law of God fulfilled in the person of Christ, is as truly and really ours, How we may truly say, that we fulfil the Law of God, and do merit life and salvation. we truly believing in Christ, as if it were in us, in ourselves, and as if we ourselves had fulfilled it? surely then we may be bold to say, that in Christ( we believing in him) we fulfil the Law of God, and we merit life and salvation, though in ourselves, and as of ourselves, there is nothing but matter deserving the wrath of God, and our best actions, if the Lord should examine them by the strict rule of the Law, deserve the curse of the Law, and our justification and salvation is merely of grace; yet in Christ his righteousness being imputed to us, we are accounted worthy of eternal life and salvation. Note. And the doctrine of free justification by the righteousness of Christ, and by his perfect holinesse and purity imputed, doth not overturn the Law of God, they may well stand together, true believers are justified by the righteousness of the Law, not inherent in themselves, or done and performed by them in their own persons, but by the righteousness of the Law fulfilled in the person of Christ, and inherent in him, and made theirs, of the mere mercy, and of the free grace and favour of God, by imputation and by application. And so the truth now delivered may further serve as a ground of sweet and excellent comfort to all and every one that truly believes in Christ: for why. Is it so, that the righteousness of the Law of God fulfilled in the person of Christ, is as truly and as really ours, Comfort to true believers. ( we truly believing in Christ) as if it were in us, even in our own persons, and as if we ourselves had fulfilled it. Then take notice of this to thy comfort whosoever thou art; thou truly believing in Christ, thou art as just and as righteous in the sight of God, as the Law of God can make thee, or as the holy Law of God can require at thine hand: thou hast absolute and perfect holinesse and righteousness to thy justification in Gods sight; thou hast such holinesse and righteousness as will abide the trial, and will bear thee out before the iudgement seat of the Lord, and against which the Lord himself cannot take exception. For why, the righteousness of the Law fulfilled in the person of Christ, is most absolute and perfect, and free from all exception. Now that is as truly and as really thine, thou truly believing in Christ, as if it were in thyself in thine own person, and as if thou thyself hadst fulfilled it: and that may be a ground of sweet comfort to thee. If the righteousness serving to thy justification in Gods sight, were that which is inherent in thyself, or the good works done by thyself, as the Papists teach, thou mightest justly doubt of the sufficiency of it, and fear whether thou hadst done enough to that purpose or no, but being the righteousness of the Law fulfilled in the person of Christ, and inherent in him, thou hast no cause of any such doubtings or fear. No, no, thou hast most absolute holinesse, and purity, and righteousness, thou wantest no righteousness to thy justification in the sight of God, nor any merit to thy eternal salvation: yea know it to thy comfort, that the righteousness of the Law of God fulfilled in the person of Christ, being as truly thine as if thou hadst fulfilled it, thy righteousness to thy justification in Gods sight can never be lost, it is laid up in Christ Iesus, it is in a safe and sure hand, where thou shalt be sure to find it, and to haue it when thou hast most need of it. The holinesse and righteousness that is inherent in thine own person may decay, and may be weakened, and may be lost in part, but the righteousness of the Law fulfilled in the person of Christ, imputed to thee for thy justification in Gods sight, that can never decay nor be lost in any measure, but that remaines whole and entire to thee for ever: and that is a ground of unspeakable comfort to every child of God, even to every one that that truly believes in Christ. Now the words the Apostle here subjoins, Which walk not after the flesh, but after the Spirit, we had verse 1. I will not therefore stand on the particular doctrines they afford to us, onely note we thus much. The Apostle here saith, God sent his own son in the similitude of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us, that is, in the son of God incarnate, as inherent in him, and in us by imputation and application, we being one with Christ: and for evidence of that he subjoins. Which walk not after the flesh, but after the Spirit. Whence we may gather. That onely they that walk after the Spirit, Who they be for whom the righteousness of the Law was fulfilled in the person of Christ. onely they that live according to the motion and guidance of the Spirit of grace and sanctification, haue the righteousness of the Law fulfilled for them in the person of Christ: and on the contrary, they that walk after the flesh, they that live as they are acted and moved by the lusts of their own hearts, they haue no righteousness performed for them, Christ was not conceived holy and pure for them, nor fulfilled the Law of God for them, nor died foot them, they haue no assurance of it. Come we now to the fift verse. VERSE 5. For they that are after the flesh, savour the things of the flesh: but they that are after the Spirit, the things of the Spirit. our Apostle having in the verse foregoing fallen again on the qualification of the persons to whom freedom from condemnation belongs, as that they are thus qualified: They walk not after the flesh but after the Spirit, and made an opposition between those two, to walk after the flesh and to walk after the Spirit, that true believers walk not after the flesh but after the Spirit; in these two verses, 5.6. he further lays forth that contrariety. And first he shows that there is a contrariety between those that walk after the flesh and those that walk after the Spirit, in respect of their natures and dispositions, that they are of contrary dispositions and affections; and that is in the 5. verse, as namely, they that walk after the flesh, or they that are after the flesh, for so speaks the Apostle, they are thus disposed, they savour the things of the flesh: but on the other side, they that are after the Spirit, they are minded and disposed to the contrary, they savour the things of the Spirit: and by this contrariety of dispositions he proves, that true believing justified persons walk not after the flesh but after the Spirit. For( saith he) they that are after the flesh, savour the things of the flesh, but they that are after the Spirit the things of the Spirit. Then secondly, the Apostle shows that there is a contrariety between those that walk after the flesh& those that walk after the Spirit, in respect of their ends, that their ends are contrary, verse 6. I will lay forth that contrariety when we come to the handling of that verse. Now to keep within the compass of the 5. verse, setting forth the contrariety that is between them that are after the flesh, and after the Spirit, in respect of their natures and dispositions, the words of this verse are first to be opened. Interpretation. They that are after the flesh: That phrase, after the flesh, the Apostle makes all one with that to be in the flesh, verse 8. and to be in the flesh or after the flesh, is to be carnal, unregenerate, and to be nothing but flesh and corruption, as Christ saith, joh. 3.6. joh. 3 6. That which is born of the flesh is flesh: it is nothing but a lump of sin and corruption, and so the Apostle, meaning is this: they that are carnal, unregenerate, as yet in their natural state and condition, they that haue the flesh ruling in them and over them, and are acted and guided by the evil motions and lusts of it, they savour the things of the flesh. The word here rendered savour, comprehends the actions and operations both of the understanding and will: we find it in Scripture applied to both, but most commonly to the actions of the will, and to the affections which are particular motions of the will, as Col. 3.2. Colos. 3.2. Set your affections on things that are above: the same original word is there used, {αβγδ}. that here we haue. And so the Apostles meaning in these words is this, they mind and affect the things of the flesh, they muse and meditate, and think of those things, they affect them, and love and like them, they care for them, and desire them, and seek after them, and those things are sweet, and savoury,& pleasing to them, and they well relish them. So much is comprised under that word, they savour. The things of the flesh. By things of the flesh, we are to understand not onely such things as are simply evil in themselves, even such evil works of the flesh as sinful corruption moves men to, as namely, such as are reckoned up, Galat. 5.19.20.21. Adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, debate, emulation, wrath, contentions, seditions, heresies, envy, murders, drunkenness, gluttony, and such like; but such things also as pertain to this life, and are things of this world, and not evil in themselves and of their own nature, but become evil to the wicked, they affecting and seeking after them with wicked mindes and after a wrong manner, and abusing them; even these also are things of the flesh, as knowledge of arts and sciences, meate, drink, apparel, riches, honour, and the like. But they that are after the Spirit: that is, on the contrary, they that are truly regenerate, and haue true sanctifying grace in their hearts, and are ordered and guided by the Spirit of grace, and haue that ruling in their hearts, keeping under the corruption that in part abides in them, and stirring them up to good things pleasing to God. They savour: that is, they mind and affect the things of the Spirit, they muse and meditate on those things, they love and like them, and seek after them, and they are savoury, and sweet, and pleasing to them. even the things of the Spirit. By things of the Spirit, we are to understand the contrary to the things of the flesh, namely, such things as are the works of the Spirit, holy works, as those spoken of, Galat. 5.22.23. love, ioy, long suffering, gentleness, goodness, faith, meekness, temperance, and all such things as are heavenly and spiritual, and pertain to Gods kingdom, and to life and godliness, 2. Pet. 1.3.4. Thus then briefly conceive we the meaning of the Apostle in the words of this verse, as if he had said: For they that are carnal, unregenerate, and as yet in their natural state and condition, and haue the flesh ruling and reigning in them, and are acted and guided by the flesh, they mind and affect, they love and like, and they desire and seek after such things as are simply evil in themselves, or things that pertain onely to this life, and things of this world, which being not evil in themselves, yet become evil to the wicked, they affecting and seeking after them with wicked minds and after a wrong manner, and abusing them; those things are sweet, and savoury, and pleasing to them, they will relish them: But they that are truly regenerate, and haue true sanctifying grace in their hearts, they mind, and they affect, they muse and meditate on the works of the Spirit, holy things, things that are heavenly and spiritual, and pertain to life and goodness, those are the things they love and like, and those things are savoury and sweet, and pleasing to them. First observe we, that the Apostle here ranging and dividing men into two sorts, that they are either after the flesh or after the Spirit, they are either carnal or spiritual, either regenerate or unregenerate: he saith, the one sort, they savour, they mind, and they affect the things of the flesh; and the other, they savour, they mind, and they affect the things of the Spirit. Hence then note we thus much: That there is an opposition between the regenerate and unregenerate, The regenerate and unregenerate are of contrary mindes and affections. between the godly and the wicked, in their minds and in their affections; they are of contrary minds, and of contrary wils and affections. The godly they mind and affect, they love and like good things, things heavenly and spiritual: But the wicked and unregenerate, they mind and affect, they love and like things earthly and carnal, those are the things that are sweet and pleasing to them: and so they are carried contrary ways in their mindes and dispositions. Philip. 3.19. Philip. 3 19. the Apostle describing Epicures and carnal persons, he saith of them in plain terms, They mind earthly things: their mindes and their affections are set on those things. But saith he,( speaking of himself and others truly regenerate, verse 20.) Our conversation is in heaven; our minds are lift up above the things of the earth, we mind things heavenly and spiritual, our whole disposition and carriage is in heaven. Psal. 4.6.7. Psal. 4.6.7. saith david, Many say, who will show us any good? That is the speech of many in the world, they mind and they affect the things of the world, those are the things they seek after, and the things they inquire after, and they say, who will show us any good in respect of worldly things? But Lord lift thou up the light of thy countenance vpon us, thou hast given me more ioy of heart, then they haue had when their wheat and their wine did abound. That was Dauids mind, and that was his affection: and to this purpose it were easy to bring further evidence clearing this truth, that there is a contrariety between the regenerate and the unregenerate, between the godly and the wicked, in their mindes and in their affections, and that they are of contrary mindes, and of contrary dispositions. And no marvell though it be so: for why, They are of contrary natures, and they are under contrary regiments and powers: the godly and regenerate, they are under the power of grace; the wicked and unregenerate under the power of sinful and corrupt nature: and therefore no marvel though they be carried contrary ways in their minds and dispositions. Now then in the first place this must teach us, not to stand amazed, It is no strange thing that there is so little agreement between the godly and the wicked. and to wonder that there is so little agreement between the godly and the wicked, and that they are many times at jar, and discord, and difference one with another: we are not to think it strange, as Prou. 29.27. that a wicked man is an abomination to the just, and he that is upright in his way, is abomination to the wicked. That a godly man cannot away with a wicked man, and that a wicked man cannot abide a godly man, here is one special cause of it, they are of contrary minds, and of contrary dispositions. We know it is similitude and likeness of mindes, and affections, and dispositions, that draws men together, and combines them, and makes them love and like one another, and to agree together; and where there is discrepancy and difference of minds and affections, there can be no good agreement of any long continuance, and therfore it is that the godly and the wicked are commonly at such odds and difference, because they are of contrary mindes and dispositions; the godly cannot away with the wicked, because they are not of their minds and dispositions; the wicked cannot endure the godly, they hate them, because they well perceive they are not of their minds, and they are not disposed as they are; yea the wicked speak evil of the godly, because the godly like not those things that they like, and because they run not with them to the same excess of riot. 1. Pet. 4.4. 1. Pet. 4.4. The works of the godly are good, the works of the wicked are evil, and therefore they hate them, and cannot away with them, as Cain hated Abel. 1. joh. 3.12. 1. joh. 3.12. Wicked men though they pretend other causes why they cannot abide the godly, as that( forsooth) they are hypocrites, yet in dead and truth here is the very cause, they are not of the same mind and disposition with them, and therefore it is. Thus it was between Cain and Abel, Isaac and ishmael, david and Saul, Christ and the Iewes, and thus it will be to the end of the world. There is enmity between the seed of the woman and between the seed of the serpent, and there is dislike and disagreement between the godly and the wicked, because they are of contrary mindes, and of contrary dispositions: and therefore we are not to marvell at it, when we see that the one cannot abide the other. again, is it so that the godly and the wicked are of contrary mindes, The reason why the godly and religious cannot join in fellowship and society with the wicked. and of contrary dispositions, and they savour contrary thing? surely then it cannot be, that the godly and such as are truly religious, should join society and fellowship with the wicked, and consort with them unnecessarily, and take delight and comfort in their company: they that haue sound and true grace in their hearts, they cannot endure to be familiar with the wicked and ungodly unnecessarily: it is a grief to Gods children to be in the company of the wicked accidentally. david cried out, Psal. 120.5. Wo is me that I remain in Meshech, and dwell in the tents of Kedar: the good man was grieved that he was forced to live among the wicked but for a time. And doubtless thus it is with such as are truly religious, it is even irksome and tedious to them to remain among the wicked but for a time. And know it whosoever thou art, that it is a shrewd sign thou hast no soundness of grace in thine heart, if so be thou canst familiarly consort and converse with the wicked, and that unnecessarily, as it is the maner of some. Canst thou be familiar, and that unnecessarily, with wicked and graceless persons, such as are enemies to God and all goodness, and blaspheme the truth of God, and speak evil of the ways of God, and open their mouths wide against the professors of the truth? Canst thou sit with them, walk and talk with them familiarly? It is more then probable that thou hast no true nor sound grace in thee. For either thou dost humour them, and soothe them up in their vileness, which is a soul fault and sin in thee; or else if thou haue soundness of grace in thine heart, thou hearest and seest that which is a grief to thy soul, and makes thine heart bleed within thee. The godly and the wicked cannot consort and company together with comfort and delight to them both: they are of contrary mindes, and of contrary dispositions, and that which is savoury to the one is unsavoury to the other; good things are sweet and pleasing to the godly, and they delight to be speaking of them, but to the wicked they are harsh and unpleasant, and they sit as on thorns when they hear them spoken of; and so carnal things are sweet, savoury, and pleasing to the wicked, and they commonly foam out filthiness, ribaldry, and rotten speeches with delight, which if the godly hear, they hear with grief and vexation to their souls: and with what comfort then can they consort together? Can two persons feed on the same dish of meate with delight to them both, if that meate be savoury, and pleasant, and tastfull to the one, and unsavoury, and unpleasant, and bitter to the other? surely no, they cannot. No more can the godly and the wicked delight in the same things, and as it were feed on the same things with delight, they savour contrary things; that which is savoury to the one, is unpleasant and unsavoury to the other, therefore they cannot consort together with comfort. And think not that thou canst so handle the matter, as that thou mayst be soundly religious, and yet be a familiar companion with wicked and profane persons, and that unnecessarily; no no, thou being familiar with the wicked, besides this that thou dost thereby provoke God to anger against thee, as jehoshaphat did by joining with Ahaziah, 2. Chron. 20.35. and dost harden the wicked in their evil courses, thou dost thereby show that thou hast no soundness of grace in thine heart. In the next place, in that the Apostle saith here, They that are after the flesh, It is the property of carnal persons to savour carnal things. savour the things of the flesh, he points out to us the nature and property of carnal persons: and the point hence is this. That it is the property of carnal persons to savour carnal things: unregenerate persons and such as are in their natural state, they love, and they affect the things of the flesh, the pleasures of sin, the profits and preferments of the world, ease, idleness, softness, daintiness, and the like: those are the things that are most sweet, and savoury, and pleasing to them, and the things which they most desire and seek after. Haply a carnal person hath sometimes some little ioy and delight in spiritual things, and doth sometimes taste the good word of God, Heb. 6.5. Heb. 6.5. but indeed it is but a taste, he doth but taste it as it were with the tip of his tongue, and his delight in spiritual things is but a vanishing delight, the things of the Spirit are for the most part harsh and unsavoury to him; but the things of the flesh, carnal pleasures, riches, honours, ease, idleness, and the like, these are the things that he finds most sweetness and most savour in; and these are the things that best please his taste, and are best liking to his mind: And to this purpose Zophar speaks plainly, job 20.12.13. job 20.12.13. Saith he, wickedness was sweet in the mouth of the wicked, he hides it under his tongue as a sweet morsel, he savours it& keeps it close in his mouth: he delights as it were to be chawing on it continually. Prou. 4.17. Prou. 4.17. saith Salomon, The wicked eat the bread of wickedness, and drink the wine of violence: it is even as meate and drink to them to do evil. Isay 32.7. Isay. 32.7. the Prophet saith, The churl deviseth wicked counsels, to undo the poor with lying words, and to speak against the poor in iudgement. And Micha 2.1. Micha. 2.1. the Prophet denounceth a wo against the wicked, in that they imagined iniquity and wrought wickedness vpon their beds: it was so sweet and so savoury to them, as they were willing to lose their sleep to muse and think on it, and to devise it. And to these we might add many other testimonies of Scripture, showing this to be a truth, that the things of the flesh, the pleasures of sin, riches, honours, and such like, are most sweet, and savoury, and pleasing to carnal persons, and that these are the things they most mind and affect, and that they desire and seek after, and take most delight and pleasure in: and the reasons of it are plain. First this, carnal things, the pleasures of sin, and the like, are most profitable and most agreeable to the nature of carnal and unregenerate persons, those things do most of all feed their natural humour. And it is in this case as it is in the natural humours of the body, every humour desires that which will most of all feed and maintain it: where choler aboundes, it desires such things as increase choler: where fleame or melancholy do abound, there is a desire and a liking best of those things that do nourish and increase those humours, and are most agreeable to them. So is it with carnal persons, carnal things are best pleasing to them, and they find most sweetness and savour in them, because they are most agreeable to corrupt nature, and do most of all feed and nourish their natural humour. again secondly, carnal persons out of the blindness of their mindes, place their happiness and their felicity in enjoying of carnal things: the sensual person thinks it his chief ioy, to enjoy his sensual pleasures; and the covetous person holds it his greatest felicity to abound in wealth, and the like. And hence it is that carnal persons think you do them the greatest wrong in the world, if you go about to dissuade and draw them from following after the things of the flesh. The Sodomites were exceedingly enraged against Lot, when he laboured to dissuade them from their filthiness, Gen. 19.9. they said, Away hence: he is come alone as a stranger, and shall he judge and rule? they were mad against him. carnal persons out of their corrupt iudgement, think and esteem carnal things most excellent, and place their happiness in the fruition of them: and therefore no marvell though they mind and affect them, and desire them above all other things, and even prefer them before things heavenly, and as the Gadarens did their swine before Christ Iesus, Mat. 8.34. This then we may resolve on as a certain truth, that the things of the flesh, the pleasures of sin, riches, and the like, being most agreeable to the nature of carnal persons, and they out of their blindness of mind, placing their happiness in the fruition of them, that those things are most sweet and savoury, and pleasing to them, and that those are the things they most mind and affect, they care for, and desire, and seek after, and take most delight and pleasure in. Now then this being a truth: first, it serves to discover whence it is that most men in the world give themselves over to the vanities of the world, The cause why most men in the world do so eagerly follow after the pleasures of sin and the profits of the world, discovered. to the pleasures of sin, or to the profits of the world, even to follow the pleasures and vanities of the world, or profits of it with eagerness, and with greediness, and that they are insatiable in their pursuit and following after these things; they even swallow up iniquity, as Prou, 19.28. they make no bones of sin, they commit sin with as great delight and pleasure, as drunkards power down strong drink, or as gluttons carry down delicious meats. Whence is this? Surely from hence, they are carnal, and the things of the flesh are most sweet, and savoury, and pleasing to them; carnal persons give themselves to ease and idleness, and to pampering of the flesh, to softness and daintiness, to pride and vanity, and garishness in apparel. And why? Because indeed they are carnal, and those things are most sweet, and savoury, and best pleasing to them: and so worldlings and earth-wormes, they give themselves to carking and caring for earthly commodities, and to raking and scraping together of wealth: and why? because they are worldlings, and they are after the flesh, and the things that pertain to the flesh; the things of this world are the things that they find most sweetness and savour in: as for things heavenly and spiritual, alas, sensual persons and worldlings they find no sweetness nor savour in them at all. Tell a carnal person, one either given over to the vanities of the world and the pleasures of sin, or one given over to the pelf and profits of this world, one that will be rich, as 1. Tim. 6.9. Note. one that hath resolved with himself so to be; tell such persons of the joys of the life to come, of the comforts in Christ, of the comfort and peace of a good conscience, of the sweetness of the word of God, and the holy ordinances of God, and alas they find no more sweetness and savour in these things, then in a dry chip, or the white of an egg, as job 6.6. These things are too fresh and too vnsauourie for their taste, they cannot relish them: no, when things heavenly, and things pertaining to life and godliness are spoken of in the public ministery of the word, carnal persons savour them not, unless it be to death and damnation. They are no more moved with them then the seats they sit on, they give themselves to gazing about, or to sleep: and this is the very cause why men give themselves to sleeping at Sermons, and some vain women give themselves to gazing about, to toying and playing with their fingers, or to talking, and such like: and people are weary of holy exercises: and why? they savour not things heavenly and spiritual, they find no sweetness in them. If it were at a stage play, at a feast or banquet, or at a merry meeting, they could sit many houres together without weariness, yea some can spend whole dayes and nights in such exercises. Oh these things are most sweet and savoury, and pleasing unto them: yea when sensual persons are exercised in the works of carnal pleasure, and worldlings exercised in and about the things of the world, they are as fishes in the sea, in their proper element, and these things are most suitable and agreeable to their nature, and best please their humour, and therefore no marvell though they follow them with eargernesse and with greediness. again, is it the property of carnal persons to savour carnal things? Who may be justly accounted carnal persons, and justly taxed so to be. are the things of the flesh most sweet, and savoury, and pleasing to carnal persons? and are those the things they mind and affect, and take most delight and pleasure in? Surely then, if we discern a man or a woman to be earthly minded, if we well perceive that they savour the things of the flesh, and that those things are most sweet, and savoury, and best pleasing to them, and do best fit their humour, we may be bold to say, that that man or woman is a carnal person; we may so judge of them, and so esteem, and so account of them. carnal persons cannot endure to be thought and to be accounted that which they are, and they cannot endure to haue their proper name and title given to them, and to be called carnal: but do we see that a man gives himself to ease, to idleness, and to drunkenness; is a man a gather to taverns, to stage-plays, a gamester, or the like? doth he give himself over to sensual pleasures? certainly that is a carnal person, and we may so esteem and so account of him. again, do we see a man drowned in the cares of this life, and that he gives himself over to the seeking of the things of the world, he is a greedy and a grinding usurer? Surely, let his name be never so great in the world, his proper name is this, a carnal person: he is so, and we may so call him, and so account of him. And hereby learn to discern of thyself whether thou be a carnal man or a carnal woman or no. Doth thy mind run on the world? Is thine heart set on the things of the world? Is thy mind on thy halfpenny, as we use to speak, especially when thou art performing of holy duties? Doth thy mind then run after thy covetousness, as Ezech. 33.31? No doubt the best and most holy haue distractions in performing of holy duties, but they like them not: but is it so with thee, that in performing holy duties thou hast commonly thoughts of the world running in thy mind, and then givest way to such thoughts, they are pleasing to thee, and thou delightest in them; yea thou givest way to them so far, as they carry thy mind altogether from the word taught, and when thou comest home, thou canst remember nothing that was delivered, and thou art nothing grieved for it? If it be thus with thee, surely thou savourest the things of the flesh, thou art carnal. Quest. Some may say, may not a man desire and seek after the things of this life? is that altogether unlawful? Answer. No, it is not, a man may desire and seek after the things of this life, necessary both for nature and person, so as he do it seasonably, and with moderation, and by good and lawful means. But if the things of this life be most sweet, and savoury, and best pleasing to thee, thou art after the flesh, thou art carnal. Quest. How shall I discern that the things of this life are most sweet, and savoury, and best pleasing to me? Answer. Thou mayest easily discern it by these things: if so be the cares of this life do break thy sleep in the night, and thoughts of the world and worldly things come first to thy mind when thou awakest, and thy mind runs most on those things all the day long, and about those things thou canst take the greatest pains, with most delight, and least weariness. If it be thus with thee, then the things of this life are most sweet, and savoury, and best pleasing to thee, and thou art after the flesh, thou art carnal, and thou savourest the things of the flesh; and do not think thy state is good so long as it is thus with thee; no, no, thou walkest after the flesh, thou art under the curse and wrath of God, thou art not freed from condemnation, and therefore labour to come out of that miserable and fearful condition. Come we now to the other part of the opposition here made by the Apostle, wherein he makes known the nature and property of such as are after the Spirit; as namely, that they that are after the Spirit, they savour the things of the Spirit; they that are after the flesh, savour the things of the flesh: but( saith he) they that are after the Spirit, savour the things of the Spirit. Now hence we are given to understand thus much, the point hence is this. That it is the property of such as are after the Spirit, to savour the things of the Spirit; It is the property of regenerate persons to mind and affect heavenly things. regenerate persons such as haue true sanctifying grace in their hearts, they mind and they affect things heavenly, and spiritual things, pertaining to Gods kingdom, to life and godliness, as the works and gifts of the Spirit, love, ioy, peace, long suffering, the means of grace and salvation, the word and the Sacraments, and other holy ordinances, and the peace and comfort of a good conscience, the joys of the world to come, and the like: those are things that are most sweet, and savoury, and best pleasing to them, and the things they most desire, care for, and seek after, the things they take most delight and pleasure in; and these are the things they best relish, and find most sweetness and savour in. And that thus it is with such as are truly regenerate, such as haue true sanctifying grace in their hearts, they are thus minded and thus affencted, we find it confirmed by many evidences of Scripture. 1. joh. 5.3. 1. joh. 5.3. saith Saint John, The commandements of God are not grievous: his meaning is to them that are born of God, as he subjoins in the next verse, For all that is born of God overcometh the world. To them that are truly regenerate, to them the commandements of God are not grievous, but they are easy, sweet, and pleasant. job 23.12. job 23.12. job saith, He esteemed the word of the Lords mouth, more then his appointed food. The words of the mouth of God were more sweet and savoury, and better pleasing to him, then his ordinary food. And david in many of the psalms makes known a marvelous great affection that he had to the word of God, and to heavenly and spiritual things, that he took more delight in those things, then in all the things in the world besides. Psal. 19.10. Psal. 19.10. he puts it down positively, that the judgements of the Lord are more to be desired then gold, yea then much fine gold, that they are sweeter then the hony and the hony comb. Psal. 119.97. Psal. 119.97. he breaks out and saith, Oh how love I thy Law! As if he had said, I am not able to express the greatness of my love and affection to it. And in that psalm we find, that he prefers the word and commandements of God, before the most excellent and precious things in the world, and before the greatest store and abundance of them. Verse 14. Psal. 119.14.72.127. I haue had as great delight in the way of thy testimonies, as in all riches. Verse 72. The Law of thy mouth is better unto me then thousands of gold and silver. Verse 127. I love thy commandements above gold, yea above most fine gold. And hence it was that he broken out so pathetically, Psal. 84.1.2. Psal. 84.1.2.4.10. O Lord of hosts how amiable are thy tabernacles! my soul longeth, yea and fainteth for the courts of the Lord: for mine heart and my flesh rejoice in the living God. And verse 4. he pronounceth them blessed that may dwell in the house of the Lord. And in his estimation one day in the courts of the Lord, was better then a thousand elsewhere, yea though it were in the kings Palace, verse 10. Psal. 42.1.2. Psal. 42.1.2. he saith, That as the Hart brayeth for the riuers of water; so his soul panted after God. And that his soul thirsted for the Lord, and cried, Oh when shall I come and appear before the presence of God. Such was the affection and longing of this holy man after the house of God, and after heavenly and spiritual things: and this doubtless is the affection of Gods children in their measure; such as are truly regenerate, and haue true sanctifying grace in their hearts, they mind and they affect things heavenly and spiritual, things pertaining to Gods kingdom, to life and godliness, these are the things that are most sweet, and savoury, and best pleasing to them, and the things they best relish and find most sweetness and savour in. And the reasons of it are these. First, things heavenly and spiritual, are most agreeable to the renewed nature of such as are regenerate. Nature renewed, and so far forth as it is renewed by the Spirit and grace of God, it likes best of those things that are like to itself, even things holy and good, and those things are most suitable, and most agreeable to it. An holy and sanctified heart likes well of holy things, and it cannot endure things unholy, so far forth as it is sanctified. again, they that are regenerate, and haue true sanctifying grace in their hearts, they haue their eysight cleared, and they look on spiritual things with a spiritual eye, they see the beauty, excellency, and worth of them, they are able to see and discern, and do indeed see and discern the sweetness and comfort of heavenly things, that they are as milk and hony, as marrow and fatness, as the Lord speaks, Isay 55.1.2. and that there is such true and sound comfort to be found in heavenly and spiritual things, as all the wealth in the world cannot yield, yea that they are more precious, and all things that men can desire are not to be compared to them. Prou. 3.15. This Gods children see and discern, and take notice of, in things heavenly and spiritual; and that beauty, excellency,& worth,& sweetness, that is found in heavenly& spiritual things, is most amiable and lovely. And therefore it must needs be, we may set it down as a certain truth, that things heavenly and spiritual, things pertaining to Gods kingdom, to life and godliness, the works and gifts of the Spirit, the means of grace, and the like, are most sweet, and savoury, and best pleasing to regenerate persons, and to such as haue true sanctifying grace in their hearts; and those are the things they most desire and seek after, and take most delight and pleasure in, and things they best relish and find most sweetness and savour in. Now then this being a truth, it serves to make known to us whence it is that the godly and such as haue true sanctifying grace in their hearts, Whence it is that the godly do so earnestly follow after holy exercises. do so earnestly follow after holy exercises, and that they do so willingly and cheerfully come to the exercise of the word, to the Sacraments, and to the holy ordinances of God, as Psal. 110.3. and think it their chief ioy and delight to be exercised in holy duties, and are content many times even to break their sleep, and to abridge themselves of the pleasures and profits of the world, that they may be exereised in holy duties: and that they then hold it their greatest misery, when either they want the public means of salvation, or they ate hindered and kept from them, and cannot come to them. It was Dauids case, Psal. 27.4. One thing( saith he) haue I desired of the Lord, and that I will require, even that I may dwell in the house of the Lord all the dayes of my life, to behold the beauty of the Lord, and to visit his holy Temple. david was then in banishment, and deprived of all outward comforts, yet he makes as though h● wanted nothing but this: that he might come into the house of God, and behold the beauty of the Lord in his holy ordinances: and thus it is wirh Gods children. And whence is this? Surely from hence; they are after the Spirit, and the things of the Spirit, things heavenly and spiritual, are most sweet, and savoury, and best pleasing to them, and they find an excellent relish and sweetness in them. The world thinks Gods people foolish and mad, and stick not sometimes so to say, that they are foolish and mad people, in that they so run after Sermons, and are so eager in following after holy exercises; they judge of Gods children by themselves, and think that others find as little sweetness in holy things as they do: but alas they are deceived, Gods children find an excellent taste and sweetness in holy things, yea Gods children relishing and savouring the word of God and holy things to their comfort, they find such sweetness and comfort in them, as they would not part withall for all the world. And holy things being savoured of Gods children, in their sweetness they give to them a taste and a beginning of that ioy that eye hath not seen, ear hath not heard, nor the heart of man conceived: and therefore no marvell though they follow after them with such earnestness& eagerness as they do. Things heavenly and spiritual are most agreeable to the renewed nature of Gods children, they see and discern the beauty and excellency of them, and they savour the sweetness of them to their comfort; and therefore they cannot but follow after them with all willingness and cheerfulness. again, is it so that things heavenly and spiritual, things pertaining to Gods kingdom, to life and godliness, How a man or woman may easily discern whether they be in the state of regeneration or no. are most sweet, and savoury, and best pleasing to regenerate persons, and to such as haue true sanctifying grace in their hearts? are those the things they most desire and seek after, and take most delight and pleasure in, and the things they best relish, and find most sweetness and savour in? Surely then it is no hard matter for a man or woman to discern whether they be in the state of regeneration or no: whether they be truly regenerate or no; a man or a woman may easily discern it, by the affection and savour they haue in respect of good things, as a man may easily discern the state of his body whether it be in health or distempered by his taste. If his mouth be in good taste, and do well relish good and wholesome meate and drink, he knows that his body is in good temper: but if a mans mouth be out of taste, and good and wholesome meate and drink is bitter and distasteful to him, and he cannot well relish them, he knows by that, that some peccant and hurtful humour troubles his stomach, and that his body is distempered: So in this case, if a man find good things sweet and savoury to him, and he doth well relish them, he may thereby know, that there is some grace in his heart; but if good things be distasteful to him, and he finds not that sweetness that is to be found in them, he may thereby know that his heart is not seasoned with sanctifying grace, but hath a corrupt humour, even the corruption of natute still abounding in it. And hereby try thyself whosoever thou art: Dost thou find things heavenly and spiritual sweet, and savoury, and best pleasing to thee? Is the Sabbath a delight to thee? Dost thou long for it before it come? rejoice in it when it is come? Dost thou consecrate it as glorious to the Lord? Isai. 58.13. Dost thou come to the house of God, and to the public exercises of religion, with ioy and with much delight, and with cheerfulness as to a feast, as it is said, Psal. 42.4? Is it the ioy of thine heart to be exercised in hearing the word, in prayer, in singing of psalms? And dost thou think thyself never so well as when thou art exercised in holy duties? Certainly then thou art regenetate, thou mayest thereby discern that there is sanctifying grace in thine heart. But if so be things heavenly and spiritual be harsh and unpleasant to thee, the Sabbath is a burden to thee, holy exercises are irksome and tedious to thee, thou comest( indeed) to public holy exercises, but it is slackly, for form and fashion, and in some sinister and by respect, and in attending on the word thou art heavy and drowsy, thou hast no heart to good things, thou findest no sweetness in them, thou fauourest earthly things above things heavenly and spiritual. deceive not thyself, thou hast no good evidence to thine own soul that thou hast any dram of sanctifying grace in thine own heart, thou canst take no comfort in thy state. I deny not but that Gods children and such as are regenerate may savour the lawful delights of this life, and may taste the sweetness that the Lord hath put into his good creatures, as Isaac said to his son Esau, Gen. 27.4. Make me savoury meate, such as I love. The Lord gives to his children liberty to savour the sweetness of the good things of this life, so as it be with moderation, and with thanksgiving: but if thou wouldest haue good evidence to thy soul, that thou hast true sanctifying grace in thine heart, thou must look to this, that thou savour things heavenly and spiritual, above earthly things, and above the good things of this life, though they be never so sweet and comfortable: and especially look to thy affection when thou hast plenty and abundance of outward good things, for then thou art in danger to haue thine heart ensnared with a love and liking, and a delight in those things above things heavenly and spiritual, and to haue thine heart to settle on the sweetness and comfort of those things, and to say with the rich fool, Luke 12.19. soul, thou hast much goods laid up for many yeares, live at ease, eat, drink, and take thy pastime. Thou wilt say: How shall I know that I savour things heavenly and spiritual above earthly things, I having abundance of outward things? I answer: By this thou mayst know it: if notwithstanding thy plenty and store of outward things, thy thoughts are ever running on the comforts in Christ, and on the comforts of the word of God, and that is thy continual meditation, as david said, Psal. 119.97. and though thou canst not be always hearing, reading, or talking of the gospel, and the sweet promises of it, yet thou dost continually meditate and think of them, and thy thoughts run vpon them; then thou dost savour things heavenly and spiritual above earthly things, though thou haue abundance of them; and hereby try thyself, and by this thou mayst discern thyself to be in the state of regeneration: thou savouring things heavenly and spiritual, and those things being most sweet and best pleasing to thee, surely then thou art after the Spirit, thou art regenerate, and hast true sanctifying grace in thine heart, and then thou mayest take comfort in thy state and condition, thou art in the state of grace, and in the way of life and salvation. Come we now to the sixth verse. VERSE 6. For the wisdom of the flesh is death: but the wisdom of the Spirit is life and peace. IN this Verse our Apostle further shows, that there is a contrariety between those that walk after the flesh and those that walk after the Spirit, in respect of their ends; that their ends are contrary one to the other, that the fruit and end of those that are after the flesh, and savour the things of the flesh, and walk after the flesh, is death: yea that the fruit and end of their wisdom is death; for so the Apostle delivers it, For the wisdom of the flesh is death: but on the other side, that the fruit or end of those that are after the Spirit, and savour the things of the Spirit, and walk after the Spirit, is twofold, and both comfortable, namely, life and peace. The wisdom of the flesh is death, but( saith he) the wisdom of the Spirit is life and peace. And so we haue the general matter of this verse. I will stand a while to clear the sense and meaning of the words of it. For the wisdom of the flesh is death. The particle ( for) is not here to be taken as a note of a reason proving that which goes before, Interpretation. but as implying an exhortation, as if the Apostle had subjoined, Let us not savour the things of the flesh, for the wisdom of it is death; and so it is a note of an argument dissuading from savouring the things of the flesh. wisdom of the flesh. By flesh we are to understand the corruption of nature, or corrupt nature, even the same which the Apostle means, Galat. 5.24. where he saith, They that are Christs haue crucified the flesh: that is, the corruption of nature, or their corrupt nature. And the word here rendered wisdom, comes from that word that is used verse before translated savour: which word( as I shewed) signifies to mind, or to affect, comprehending under it the actions and operations of the mind, and of the will and affections: and so the original word here used, signifies the act of the understanding and will, minding, willing or affecting, and may be indifferently translated, wisdom, sense, affection, desire: the new translators render it, to be minded. And verse 27. the Apostle saith, He that searcheth the hearts, knoweth the mind or meaning of the spirit, or what the spirit willeth: and the original word is there the very same that here is used, {αβγδ}. So that thus much is comprehended under the word here used, as if the Apostle had said, The minding, meaning, the thoughts, discourses, purposes, and counsels, the love and liking, the care, the desire and delight, the study and best exercise of corrupt nature, the wisdom of it is death, that is, is deadly, or causeth death, or brings unto death, the fruit or end of it is death. Now death being here put metonymically, by death we are to understand death of body and death of soul, death temporal and death eternal, even the wrath of God and everlasting destruction. But the wisdom of the Spirit. These words stand in opposition to the wisdom of the flesh, and the meaning of them is briefly this, The minding, meaning, the thoughts, purposes, discourses, and counsels, the wisdom, the love and liking, the care and desire of renewed nature, of nature renewed and sanctified by the Spirit of grace, is life and peace: that is, it brings to life and peace, the fruits or ends of it are life and peace. And by life, we are to understand eternal life and salvation: and by peace, true peace and comfort of conscience in this life, and eternal peace and comfort in the life to come. But the wisdom of the Spirit. The minding and affecting of renewed and sanctified nature, brings to eternal life and happiness: not as a meritorious, but as causa sine qua non; as a means or a way which God hath ordained for his chosen to walk in to life and salvation, as Ephes. 2.10. God hath ordained good works, that we should walk in them, as in a way leading to eternal life and happiness. Thus then briefly conceive we the meaning of the Apostle in the words of this verse, as if he had said. The minding, the meaning, the thoughts, discourses, purposes, counsels, and in a word, the study, and the best act and exercise of corrupt nature, the wisdom of it is deadly and brings to death; the fruit and end of it is death of body and death of soul, death temporal and death eternal, even the wrath of God and everlasting perdition. And on the other side, the minding, willing, and affecting, the study and exercise of renewed nature that as a way, brings to eternal life and happiness, to true peace and comfort of conscience in this life, and to eternal peace and everlasting comfort in the life to come. Now thus understanding the words, observe we, that as the Apostle in the verse before made an opposition and contrariety between such as be after the flesh and such as be after the Spirit, in respect of their nature and dispositions; here in this verse he makes an opposition between them in regard of their ends, that their ends are contrary one to the other: that the end of those that are after the flesh, and savour the things of the flesh, and follow the guidance of the flesh, in the wisdom of the flesh, is death: and the fruit and end of those that are after the Spirit, and follow the guidance of the Spirit, in the wisdom of the Spirit, is life and peace. Hence note we thus much. The regenerate and unregenerate can not possibly meet together in their ends. That the regenerate and unregenerate cannot possibly meet together in their ends; such as are after the flesh, and savour the things of the flesh, and live as they are lead by the guidance and wisdom of the flesh, cannot look to come to the same end with those that are after the Spirit, and savour the things of the Spirit, and follow the guidance and wisdom of the Spirit, it is not possible; the wisdom of the flesh brings to death, and the wisdom of the Spirit that brings to life and peace. Rom. 8.13. And as the Apostle saith verse 13. If ye live after the flesh ye shall die, but if ye mortify the deeds of the body by the Spirit ye shall live. And Galat. 6.8. Galat. 6.8. he saith, He that soweth to the flesh, shall of the flesh reap corruption: but he that soweth to the Spirit, shall of the Spirit reap life everlasting. The Apostle here useth an excellent comparison, he compares a carnal life to seed sown, that as he that sows nothing but cockle, or darnel, or tares, cannot look for a crop of wheat; so he that sows nothing but the seeds of a carnal and wicked life, cannot look to reap the harvest of eternal life: as a man soweth so shall he reap, and as he breweth, so shall he drink, and every one shall eat the fruit of his own way, and be filled with his own devices. Prou. 1.31. Prou. 1.31. Now this I note in a word, A deceiving conceit of carnal persons discovered. we shall hereafter speak of it more at large, to show that they deceive themselves whosoever they be, that think though they be after the flesh, and savour the things of the flesh, and live as they are lead by the guidance of their own carnal nature, yet they shall jump and meet and concur with the godly, and with the children of God in their end, and shall come to the same end with them. Many there be in the world who soothe themselves in this conceit, that though they follow the flesh, and live according to the lusts of their own hearts, and be as vile and as bad as the worst, yet they shall be saved as well as the best: and though they be most opposite and contrary to Gods children in the course of their lives, yet they shall meet with them in heaven, and shall come to heaven as well as the best of them all. poor souls, they deceive themselves, it is all one as if a man that is going on the way that leads to york, and keeps on that way, should think that he shall meet with him that goes the road and ready way towards London, in the end of his journey. What a madness were it for any so to think? Such is the folly and madness of those that go on in the ways of the flesh, and follow after the lusts of the flesh, and yet think that they shall in the end come to that life and peace, and to that happiness and comfort that belongs to Gods children. poor souls, the divell blinds them; and this is one of the subtleties of Satan, in good things he severs the means from the end, he persuades a man that he may come to the end though he never use the means, that a man may come to life and salvation, though he never set foot in the way that leads thither. Oh take heed of this subtlety, and this deceit of Satan, and take notice of it whosoever thou art, that the regenerate and unregenerate cannot possibly meet together in their ends: and know that if thou be after the flesh, a carnal person, and savouring the things of the flesh, and followest after the lusts of the flesh in respect of the profits and pleasures of the world, thou art going on in the way that leads to destruction; and holding on thy course in that way, thou canst not possibly meet with the peace, and comfort, and happiness that belongs to a child of God, either in this life or in that life that is to come. Now more particularly in the next place, in that the Apostle here saith, That the wisdom of the flesh is death, he points out what the best act of the soul of a carnal man or woman, yea what the best act of corrupt nature brings forth, and what it makes a man or a woman liable and subject to. And the point hence is this. That the minding, meaning, thought, discourse, counsel, device, The best act of the soul of a carnal person, is deadly& damnable. the love, liking, yea the best act of the soul of a carnal man or woman, even that which the world accounts his wisdom, is deadly, and it is damnable, and it makes him liable to death and damnation, even for the best act of corrupt nature. For the best act of the mind or will of a carnal man the Lord might justly condemn him, and throw him to hell: his wisdom is deadly and damnable, and makes him liable to death and damnation: for why, as the Lord himself saith, Genes. 6.5. Gen. 6.5. All the imaginations of the thoughts of his heart are onely evil continually. And Gen. 8.21. Gen. 8.21. he saith, The imagination of mans heart is evil from his youth. And the imaginations and thoughts of the heart of man being evil and sinful, out of all question they are deadly and damnable. 2. Cor. 3.5. 2. Cor. 3.5. the Apostle saith, That of ourselves we are not able to think a good thought: and therefore all the thoughts men think by the strength of nature, that is, of themselves, they are evil, and consequently deadly and damnable. And it must needs be so, that the thoughts of corrupt nature, and the fruits of the mind or will of carnal men are evil, and so deadly and damnable. Because they come from a corrupt fountain; that is one reason of it: such as the fountain is, such are the streams that flow from it. Now the mind and will are the fountains of all thoughts and desires, and these by nature are impure, Tit. 1.15. To the impure and vnbeleeuing is nothing pure, but even their minds and consciences are defiled; and therefore every act of the mind, every thought and purpose of the heart, must needs be impure, and so deadly and damnable. again, every act of corrupt nature, even the best act of the mind or will of a carnal man, is contrary to God, as the Apostle subjoins in the next verse, It is enmity against God, Rom. 8.7. and therefore doubtless it is deadly and damnable. Now then for the use of this, is it so that the thought, purpose, discourse, counsel, The miserable state of carnal persons discovered. and even the best act of the soul of a carnal man, his wisdom is deadly and damnable, and makes him liable to death and damnation? surely then we must needs conceive the state of a carnal man or woman to be a miserable state and condition: a carnal person cannot bend his mind to think of any thing, but that very thought of his makes him liable to the wrath of God: and what a miserable state and condition is that? Ignorant persons commonly bless themselves in their good minds, and good meanings,& think themselves in good case, in that( as they conceive) they haue in them good minds and good meanings, poor souls they deceive themselves, their mindes and meanings which they conceive to be good( they being in their natural blindness and ignorance) are but minds and meanings of the flesh, and they are deadly and damnable: yea the best thought of civil honest persons, of such as be onely civilly honest, what are they? surely thoughts of corrupt nature: for they haue no dram of sanctifying grace in them, they haue onely restraining grace, and so their thoughts are but thoughts of the flesh, and they are deadly and damnable. Oh then content not thyself, whosoever thou art, with civil honesty, and think that that will bring thee to life and salvation: no, no, so long as thou art in that state, thy best thoughts are but thoughts of corrupt nature, and thy wisdom is but wisdom of the flesh, it is deadly and damnable, and makes thee liable to the wrath of God, and to everlasting perdition: and if thou haue no better ground of comfort, thou art in a miserable state and condition. again, is it so that the best act of the soul of a carnal man or woman, The evil thoughts of carnal persons are most deadly and damnable. even their wisdom is deadly and damnable: what then are their thoughts that are evil and sinful for the matter of them? their thoughts of pride, of filthiness, their idle, vain, and foolish thoughts, yea their thoughts plotting and devising of evil against Gods people and children? Surely those must needs be most deadly and damnable, and those make them liable to the most fierce wrath of God. wicked and carnal persons think they are wise, and that they deal wisely, as Pharaoh and his counsel thought, Exod. 1.10. Exod 1.10. When they are plotting and deui●ing evil and mischief against the people and the children of God; but alas their cunning deceives them, their wisdom is but the wisdom of the flesh, it is most deadly and damnable. Achitophel was cunning to plot and devise mischief against david, 2. Sam. 17.1.2. 2. Sam. 17.1.2. but his plot was the occasion of his own ruin, 2. Sam. 17.23. it brought his own neck to the halter, and that by his own hands, verse 23. The divell is more cunning then all the world, to devise and work mischief against Gods people, and yet as one saith well, he is the most foolish creature that ever God made, he works the increase of his own woe. And so those instruments of the divell are no better: for they that are cunning to plot and contrive mischief against the people of God, they are the veriest fools in the world, they do but work their own woe and sorrow, they twist a whip for their own backs, though they think not so; and they are but as rods in the hand of the Lord to whip and scourge his children for a time, for their good; and when they haue accomplished the Lords will, he will throw them into the fire of his vengeance. Isay 10.12. Now further, is it so that the best act and exercise of the soul of a carnal man, even his wisdom, carnal persons haue no cause to pride themselves in the pregnancy of their wit and deep reaching heads. and the best thought, purpose, device, and counsel of corrupt nature, is deadly and damnable? surely then carnal persons haue no cause to swell, and to be lift up( as commonly they are) in a conceit of their wit, and of their understanding, and to pride themselves in the pregnancy of their wit, and in their reaching heads, or the like. Alas, their pregnancy of wit, and their deep reaching heads, are but instruments and means of their greater woe and sorrow, so long as they continue in their carnal state and in their natural condition. Indeed I confess that dexterity, and pregnancy of wit, and excellency of understanding, and wisdom, are good gifts of God, and they are excellent things in themselves; but if they be left to be as they are in themselves, and be merely natural, and not sanctified, they are most dangerous, they carry men to a fearful height of wickedness, and of impiety and sin, and so to their own fearful ruin and destruction. If then God haue given thee an excellent wit, and other excellent parts and gifts of mind, be not proud or highly conceited of them, but labour thou to haue them sanctified; for certainly if they be not sanctified, they are most dangerous and hurtful to thine own soul: yea the more pregnant thy wit is, the more excellent the gifts of thy mind are, the fitter instruments are they for Satan to work by, even thine own woe and thine own everlasting destruction. Thy wit, and thy wisdom not sanctified, are but as a sword or a knife in a mad mans hand, fit to hurt thyself withall, and fit to give a deadly blow to thine own soul. Wit and wisdom not sanctified, are but wit and wisdom of the flesh, they are deadly and damnable. If God haue given thee a ripe and a ready wit, and other excellent parts and gifts of nature, be not proud of them, thou hast no cause so to be, but rather look thou more carefully to thyself, thou art in danger to be carried with greater violence to thine own destruction; and thou art to examine thy wittiest thoughts and thy best devises, if they came from the flesh they are deadly and damnable, and thou hast cause to be humbled for them. The Apostle here speaking of the wisdom of the flesh, and of the wisdom of the Spirit, wisdom is twofold, carnal, spiritual. we may note in a word,( it is not properly intended in this place,) but hence we may note in a word; that there is a twofold wisdom, there is carnal wisdom, though indeed it deserves not the name of wisdom, it is rather to haue the name of craft and subtlety, and carnal and unregenerate persons are usually termed fools in the book of God: yet it is so accounted, and being so esteemed, we may say there is a twofold wisdom, there is a carnal wisdom, and there is a spiritual wisdom. Some men haue in them the wisdom of the flesh, and they are wise after the flesh, as the Apostle speaks, 1. Cor. 1.26. 1. Cor. 1.26. and some haue in them the wisdom of the Spirit; and they are wise to salvation, as 2. Tim. 3.15. 2. Tim. 3.15. carnal persons are carnally wise, and such as be regenerate are spiritually wise, and indeed they onely are truly wise: and there is a direct opposition between the wisdom of the one and the wisdom of the other, and they judge each other to be fools. Such as are carnally wise, they hold them that are spiritually wise to be fools: and such as are spiritually wise, they hold, and that according to truth, that the wisdom of carnal persons is but mere folly. No marvell then though carnal persons do so disdain the holy course of Gods children, and think so basely of it as commonly they do; and that they esteem of Gods children as fools, and stick not to term and to call them fools, and to say they are precise fools: as Michal said of david. 2. Sam. 6.20. when he danced before the Lord, that he was but a fool or vain fellow. For why, carnal persons, such as are wise after the flesh, they judge of Gods children by their fleshly wisdom, and that tells them they are but silly fools, and that they haue no wit nor wisdom in them: but on the other side, Gods children being guided by the light of true wisdom, by the wisdom of the Spirit, are able to wind and turn them, and to look into their very inwards: and they see and discern that there is no dram of true wisdom in carnal persons: howsoever they be renowned and magnified for their wisdom in the world, and held to be jolly wise men, yet Gods children discern them to be but stark fools. And though carnal persons bless themselves in their course, in that they are wise for the world, and for worldly matters, and they take a course to thrive in the world, and hold the course of Gods children to be folly and midnesse, and no thriving course, yet Gods children in the wisdom of the Spirit, see and discern them to be in a miserable state and condition, and they would not change states with them for all the world. And so stands the case between such as are carnally wise, and such as haue in them the wisdom of the Spirit. Now touching the wisdom of the Spirit, the Apostle here opposeth that to the wisdom of the flesh, and he saith: that the fruits of that are life, and peace. Where first we are given to understand thus much. That the wisdom of the Spirit, or spiritual wisdom, the wisdom of renewed nature, The wisdom of renewed nature is saving wisdom,& as a way it brings in the end to eternal life& salvation. it is a wisdom to salvation, it leads, and in the end it brings to eternal life and salvation: and the act and exercise of the mind and will renewed and truly sanctified, it is saving and comfortable. Or thus conceive we the point. The thought, affection, desire, study, and endeavour, of and after holinesse, of and after things heavenly and spiritual, things that pertain to life and godliness, it leads them that are truly regenerate, and truly sanctified, to life and salvation in the end: it shall certainly( not as a meritorious cause, but as a way) bring them to eternal life and happiness in heaven: their minding and affecting good things, their study and their endeavour after holinesse, shall undoubtedly at length bring them to the eternal salvation of their souls and bodies in the kingdom of heaven. And to this purpose is that of the Apostle, Galat. 6.8. Galat. 6.8. He that soweth to the Spirit, shall of the Spirit reap life everlasting. He that hath the Spirit, and is truly sanctified, and sows to the Spirit, that is, studies and endeavours to mortify the lusts of the flesh, and studies and endeavours after heaven, even to sow the seeds of holinesse, both in heart and life, shall in the end reap the fruit and harvest of everlasting life. 2. Tim. 4.7. 2. Tim. 4.7. the Apostle saith of himself, I haue fought the good fight, I haue finished my course: I haue kept the faith. As if he had said, I haue minded and affencted things heavenly and spiritual, I haue studied and endeavoured after holinesse, and I haue kept a constant course in holinesse, and in doing the duties of my calling, and now I haue finished my course: and then he subjoins, verse 8. Verse 8. Henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day: I know my course shall end in happiness and glory in heaven. And he makes it general: And not onely for me, but unto all them also that love his appearing: even for all that study and endeavour to keep faith and a good conscience, and therein hold on in a constant course, waiting for the appearing of Christ to iudgement, for them also is laid up the crown of righteousness. Rom. 2.6, 7. Rom. 2.6.7. the Apostle saith, that At the day of the just iudgement of God, the Lord will render to every one according to his works: And to them that continue in well doing: to them that mind, and affect, and study, and endeavour after holinesse, He will give glory, and honour, and immortality, and eternal life. jer. 6.16. Ierem. 6.16. saith the Lord by the Prophet, seek for the old and good way, and walk therein, and you shall find rest for your souls: and it shall lead and bring you to everlasting rest. And to these we might add other testimonies of Scripture confirming this truth: that the minding and affecting, loving and liking of things heavenly and spiritual, and the study and endeavour after holinesse, it leads Gods children, and them that are truly sanctified, to life and salvation, and shall undoubtedly, as a way, bring them to eternal life and happiness in heaven. The fruit and end of their spiritual wisdom, shall be at length the salvation of their souls and bodies in the kingdom of heaven: and the reasons and grounds of it are these. First, the minding, and affecting, loving, and liking of things heavenly and spiritual, the study and endeavour after holinesse in them that are truly sanctified, is an evidence and testimony of their true justifying faith, and the end of that faith is eternal life and salvation. 1. Pet. 1.9. receiving the end of your faith, even the salvation of your souls. again, it stands with the iustice of God to give to his children( minding and affecting things heavenly and spiritual, and studying and endeavouring after holinesse, and holding on a constant course therein) the reward of eternal life and salvation. The Lord hath bound himself by his promise, so to reward the holy purposes, and the holy endeavours of his children. It is as possible that the Lords own nature and being should fail, as that his children minding and affecting, loving and liking heavenly things, should fail to obtain eternal life and salvation, the Lord having promised it to them: and therefore this we may resolve on as a certain truth, that the minding, and affecting, loving, and liking of things heavenly and spiritual, the study and endeavour after holinesse, it leads Gods children, and them that are truly sanctified to life and salvation, and as a way, it shall certainly bring them to eternal life and happiness: and the fruit and end of their spiritual wisdom, shall be at length the everlasting salvation of their souls and bodies in the kingdom of heaven. Now then, first this may serve to stop the mouths of wicked and profane persons, The calumny of wicked persons against the study, care, and endeavour of Gods children after holiness, answered. that are commonly opened against Gods children, to cavil against them in respect of their minding and affecting of things heavenly, and their care and endeavour after holinesse. Wicked persons seeing Gods children to be afflicted, and crossed, and not to thrive in the world, they open their mouths against their holy course, in this or the like manner: Oh( say they) what get you by your study and endeavour after holinesse? What are you better for it? Do not you see you are hated and contemned in the world, and that you forego many pleasures and profits that others enjoy, and that you might enjoy if you would but do as others do. Alas( say they) these holy brethren, and these holy sisters( for so they speak in scorn of Gods children) they thrive not in the world, they are but filly simplo fools, and the like. Thus commonly the mouths of wicked persons are opened against Gods children, in that they mind, and affect, and study, and endeavour after holinesse. Now the doctrine delivered puts an answer into the mouths of Gods children to this cavil of wicked persons; they may tell them, and that truly, their minding, and affecting, their study and endeavouring after holinesse, their spiritual wisdom doth much advantage them, and they gain much by it. For why, it brings them much peace and comfort in this life, and gain by it assurance of Gods special love: and it shall certainly end in the eternal salvation of their souls in the kingdom of heaven. And is that no gain? Can they then be said to get no good by their minding and affecting of heavenly things? Oh the gain of it is unspeakable: godliness is great gain. 1. Tim. 6.6. 1. Tim. 6.6. It is profitable, and it hath the promise of the life present, and of that that is to come. 1. Tim. 4.8. 1. Tim. 4.8. again, the truth now delivered may be a ground of comfort and encouragement to all Gods children, A ground of comfort to all Gods children. it may cheer up their fainting hearts in time of their greatest afflictions. For what though they be much troubled, and molested, and tossed up and down in the world, they are hated, contemned, slandered, and reproached, and many ways hardly dealt withall at the hands of the wicked: yet let them consider, that the end will be comfortable, and that at length all tears shall be wiped away from their eyes, and their minding and affecting of good things, their study and endeavour after holinesse, shall certainly end in the everlasting salvation of their souls and bodies in the kingdom of heaven: and howsoever this life of theirs, be full of troubles and afflictions, yet the end will be peace and much comfort, and that will hold up their fainting hearts. When therefore thou that art a child of God art in any trouble or distress, look up to the eternal weight of glory that is laid up for thee in heaven, that will cheer up thine heart, and make thee as Christ Iesus did, Heb. 12.2. Heb. 12.2. Endure the cross and despise the shane, and to run the race that is set before thee with patience and comfort. Come we now to that which the Apostle here adds as another end and fruit of spiritual wisdom, namely, when he saith, The wisdom of the Spirit is life and peace. Hence then in the next place we are given to understand. That the wisdom of the Spirit or spiritual wisdom is a wisdom that brings peace and comfort: Spiritual wisdom brings true peace& true comfort in this life and in the life to come. the minding and affecting of things heavenly and spiritual, the study and endeavour after holinesse, it yields and brings to Gods children true peace and comfort of conscience in this life, and as a way it leads them to eternal peace and comfort in the life to come. Gods children being spiritually wise, they minding and affecting things heavenly and spiritual, they studying and endeavouring after holinesse; that wisdom, and that study, care, and endeavour of theirs, yields them matter of true ioy, and of true rejoicing, and it yields them true peace and heavenly comfort, even such peace and such comfort as the world is not acquainted withall. And hence it is that S●lomon saith, Prou. 3.17. That the ways of spiritual wisdom are ways of pleasure, and all her paths prosperity: her ways are pleasant and comfortable, peace and prosperity. And Pro. 8.11. he saith, That wisdom is better then precious stones, and all pleasures are not to be compared unto her; she yields such ioy and such comfort as all the pleasures in the world cannot yield. 2. Cor. 1.12. saith the Apolste, Our rejoicing is in the testimony of our conscience, that in simplicity and godly pureness, and not in fleshly wisdom, but by the grace of God, we haue had our conversation in the world and most of all to you-wards. As if he had said, this is it that fills our hearts full of ioy, and full of rejoicing, that our own hearts testify and witness with us, that we haue not been wise after the flesh, not carried our selves by the rule of carnal wisdom; but that we haue been guided by the wisdom of the Spirit, and following that guide we haue studied and endeavoured after holinesse, and we haue had our conversation in simplicity and godly pureness, and that now yields to us matter of true ioy, and of true rejoicing, and that yields to us true peace and heavenly comfort. Galat. 6.14. Galat. 6.14 the Apostle having commended his rejoicing in the cross of Christ, whereby the world was crucified unto him, and he unto the world, and the study and endeavour after piety and holinesse, in becoming a new creature, he subjoins, verse 16. As many as walk according to that rule, peace should be vpon them and mercy, and vpon the Israel of God: they shall be sure to find true peace and heavenly comfort. And he makes it general: Peace shall be vpon them and mercy, and on the Israel of God: even on all true hearted Israelites, on all that truly fear God, and are spiritually wise, and in truth and soundness study and endeavour after holinesse. These and many other testimonies make this a clear point, and confirm it, That Gods children being spiritually wise, they minding and affecting things heavenly and spiritual, and they studying and endeavouring after holinesse; that wisdom, that study,& care, and endeavour of theirs, it yields them true peace and quietness of mind and conscience, and true ioy, and heavenly comfort. And the reasons of this truth are these: First, the spiritual wisdom of Gods children, and their minding and affecting of things heavenly and spiritual; their study and endeavour after holinesse, is a wisdom, and a study, and endeavour that is exercised in things that are most sweet and comfortable, as in things that pertain to Gods kingdom, to life and salvation, and those things cannot choose but yield true ioy and heavenly comfort. And again, the spiritual wisdom of Gods children, their minding and affecting of things heavenly and spiritual, their study and endeavour after holinesse, it is an evidence and testimony of their true saving justifying faith, and it gives them assurance of Gods special love and favour towards them, and that they being justified by faith, haue peace towards God, Rom. 5.1. Yea it gives them assurance that they haue right and title to that peace Christ left to his, and gives to his, as joh. 14.27 Peace I leave with you, my peace I give you: let not your heart be troubled nor fear. And therefore this we may set down as a certain truth; that Gods children being spiritually wise, they minding and affecting things spiritual, they studying and endeavouring after holinesse; that wisdom, and that study, and care, and endeavour of theirs, it yields them true peace, and quietness of mind and conscience, and true ioy, and heavenly comfort. This first discovers to us, that the world is deceived in judging of the life of Gods children, The conceit of the world touching the life of Gods children, taxed. and such as truly fear the Lord. For what is the common conceit of the world touching the life of Gods children? how do wicked persons judge of it? Surely thus, they judge and they deem the life of Gods children, to be a life without ioy, and a life without comfort, an heavy lumpish life, and that there is no ioy nor mirth in them that truly fear God, and in them that are truly religious: yea they think the life of Gods children is a life full of bitterness, and full of discomfort. poor souls, they are deceived, the life of Gods children is full of sweetness, and full of heavenly comfort. Alas, the world is blind, and cannot see the ioy, and peace, and comfort, that a child of God finds in his study, care, and sound endeavour after holinesse; the world is not acquainted with it, and therefore it deemeth the life of the children of God to be an heavy, lumpish, and uncomfortable life: but indeed Gods children minding and affecting things heavenly and spiritual, and studying, and endeavouring after holinesse, that mind, and that study, and that care and endeavour of theirs, yields them such sweetness, and such peace, and comfort, as they would not part withall for ten thousand worlds; it seals up to them assurance of Gods special love and favour, it yields them quietness, and peace of mind and conscience: which as Salomon saith, Prou. 15.15. Is as a continual feast. Gods children and such as fear God, pass their time as cheerfully, and as comfortably, as if they were ever feeding vpon dainties and delicates without satiety, and therefore the world is deceived, that think the life of Gods children a life without ioy and without comfort. again, is it so that the spiritual wisdom of Gods children, What we must do if we tender our own true peace,& our own true comfort. their minding and affecting of things heavenly and spiritual, their study, care, and endeavour after holinesse, yields them true peace, and quietness of mind and conscience, and true ioy, and heavenly comfort? then we must learn this lesson, as we tender our own true peace, and our own true comfort, we must mind and affect things heavenly and spiritual, we must study and endeavour, and labour after holinesse. And as we desire the continuance of our peace, and would not haue our peace broken off, so we must be constant in minding and affecting things heavenly and spiritual. Dost thou, whosoever thou art, desire to haue thy life full of peace, and full of ioy, and of sweet and heavenly comfort? then do thou mind and affect things heavenly and spiritual, and do thou study and endeavour, and labour after holinesse. The more thou dost mind and affect such things, the more thou dost study and endeavour after holinesse, the more true peace, and the more true ioy and comfort thou shalt find; and as thou dost daily add to the measure of thy holinesse, so certainly thou dost add to the measure of thy peace and comfort, both in this life and in the life to come, and the greater shall be thy ioy, and comfort, and glory in heaven. Thy minding and affecting of things heavenly and spiritual, thy study and endeavour after holinesse, shall yield thee such ioy, and such comfort, as all the world cannot take from thee, no not all the divels in hell, as joh. 16.22. joh. 16.22. Your ioy shall no man take from you. But here haply the poor Christian soul, the soul that is troubled and disquieted with many doubts and fears, will be ready to say, A doubt. Alas, I study, and I endeavour, and I labour and strive after holinesse, but as yet I find not that peace and quietness of mind and conscience, and that sweet comfort you speak of, but I am still full of doubts, and fears, and terrors; and who more exercised with inward terrors then I? If it be so that the spiritual wisdom of Gods children, their study and endeavour after holinesse, yields them true peace and quietness of conscience, and true ioy, and heavenly comfort, what may I think of myself? I doubt whether I be a child of God or no, for I find as yet no such matter. I answer thee whosoever thou art: In this case thou must still continue labouring and striving after holinesse, and still wait on the Lord for comfort; at length peace and comfort shall come in great abundance, the Lord is now fitting thee for store of peace and comfort. The Lord is most wise, Note. and he knows that the hearts of his chosen are better settled in peace and comfort, after they haue been exercised with doubts, and fears, and terrors, and by his wonderful working he makes their inward troubles as preparatives to their greater comforts: as a man that is about to build, the higher he intends to raise his building, the deeper he lays his foundation: so the Lord humbles them lowest, with doubts, fears, and terrors, and digs the deepest into their souls, to whom he purposeth to communicate the greatest measure of comfort. And therefore cheer up thyself, and still go on in labouring and striving after holinesse, and assuredly at length abundance of peace, and ioy, and comfort, will come. joh. 16.22. Thou mayst be in heaviness for a time, but ioy will come. And as 2. Cor. 3.5. As thy sufferings abound, so shall thy consolations abound through Christ. think on that to thy comfort. One thing note we further: the Apostle here doth appropriate peace to the wisdom of the Spirit; he makes true peace and sound comfort the proper fruit of spiritual wisdom, yea a fruit that comes onely from that roote. And the point hence is this. That onely the godly and spiritually wife, Onely the godly& truly religious are partakers of true peace and of sound comforts. onely the truly religious, and such as truly fear the Lord, are partakers of true peace and sound comfort: the wicked, the carnal and worldly wise, haue no part nor portion in true peace, and in sound comfort: it is the speech of God himself, put down Isai. 57.21. There is no peace saith my God to the wicked. Indeed the wicked, carnal, and worldly wise, haue their own carnal security, and they bless themselves in their own hearts, when the word of God doth curse them: and they many times frame to themselves false conclusions of peace and comfort, but true peace and sound comfort they haue none: that is found onely in them that are truly religious, and in them that truly fear the Lord, they onely are partakers of it. For why, onely such as are godly wise, and such as are truly religious, are the children of God, who is the God of peace, and the Prince of all true comfort; and they onely are within the compass of Gods special love and favour in Christ, which is the ground of all true peace: and they onely are begotten by the word of peace, and are partakers of the Spirit of God the true comforter, whose fruits ate ioy and peace, as the Apostle witnesseth, Galat. 5.21. and they onely are within the covenant of peace the Lord speaks of Isai. 14.10. And therefore this we are to hold as a certain truth, that onely the godly wise, only the truly religious, and such as truly fear the Lord, are partakers of true peace and of sound comfort. They are deceived who think to find true peace& sound comfort being not truly religious. And therefore deceive not thyself whosoever thou art, do not thou imagine, that thou shalt find true peace and sound comfort in any thing but onely in this, that thou art a man or woman truly religious, and that thou art one truly fearing God. Art thou an ignorant person, an impenitent person, yea art thou a civil honest person, and dost thou bless thyself in thine own heart, and promise to thyself true peace and sound comfort? poor soul, it is but the deceit of thine own heart, thine own heart deceives thee, and thou concludest thy peace on a false ground: and think not that I judge too hardly,( as some stick not to say: Oh I judge too hardly of them, and I give them could comfort:) Alas, I judge no man, it is the word of God that doth judge thee, and by that thou shalt be judged at the day of the appearance of the Lord Iesus: and I dare not promise thee peace and comfort on a false ground, I should then be a false Prophet unto thee: but on the evidence of the word of God I dare be bold to tell thee, that it is as possible for thorns to bear grapes, or figs to grow on thistles, as for ignorance, impenitency, or civil honesty, to bring forth true peace and sound comfort, and therefore deceive not thyself. Indeed thou that art ignorant, or impenitent, or civilly honest, mayst think thou hast true peace and sound comfort, thy conscience being benumbed and asleep, but thy peace is but a carnal security; and if thou go on in that course, thy security will end in a fearful wakening, and thou shalt one day find thyself in a fearful condition. Oh then take heed whosoever thou art, that thou conclude not peace to thine own soul on any other ground but onely on this, that thou art truly religious, and one truly fearing God; and that thou hast not onely the form of religion, but the power and life of it in thine own heart and soul. If thou find that in thee, thou shalt then haue peace in thy greatest trouble and affliction, and in thy greatest distress, yea when the pangs of death are on thee. joh. 16.33. joh. 16.33. saith Christ: In the world ye shall find affliction, but be of good comfort, I haue overcome the world. Come we now to the seventh verse. 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 be. IN the first words of this Verse our Apostle confirms and strengtheners that he puts down in the verse before touching the wisdom of the flesh. He affirms verse 6. that the wisdom of the flesh is death, or deadly and damnable; and here he confirms it by this, that it is in flat opposition to God, yea that it is enmity against God. The wisdom of the flesh is death, because( saith he) it is enmity against God. And that he might not seem to charge this on the wisdom of the flesh unjustly, and to lay this foul blot on it without cause or ground, he further proves it so to be. He proves the wisdom of the flesh to be enmity against God, from the nature and proper quality of an enemy: as namely, that it is thus qualified, that it is stiff, and stubborn, and rebellious against God; which is delivered in the proof of it, that it doth not bow and bend to the will of God, it is not subject to his Law: for saith the Apostle, Rom. 8.8. It is not subject to the Law of God. And he further amplifies that rebellion of the wisdom of the flesh, by denying all power to it to be subject to Gods Law: he saith, it cannot be subject, it hath no power in itself of being subject to it: affirming that as a certain truth, he saith, It is not subject to the Law of God, neither indeed can be. And then on these grounds he infers this corrolarie or conclusion, verse 8. that therefore they that are in the flesh cannot please God. So then they that are in the flesh cannot please God. But to keep within compass of the seventh verse, we see the general matter of it, containing in it a confirmation of that which the Apostle affirms of the wisdom of the flesh, that it is deadly, because it is enmity against God; together with the ground and proof of that: because it is not subject to the Law of God, amplified by a certain and undoubted impossibility in itself to be subject. Interpretation. Let us now examine the words of this verse, touching the sense and meaning of them. Because the wisdom of the flesh. What is meant by wisdom of the flesh, or carnal mind, as it is in the new translation, we shewed in the verse before: namely, the minding and affecting of corrupt nature: for the original word {αβγδ} comprehends under it the act and exercise both of the mind and of the will. And by the word Flesh, is not onely meant the inferior parts of the soul, as the Papists expound it, but als● reason, and understanding, and will: for there is fleshliness in the mind, as Coloss. 2.18. Rashly puffed up with his fleshly mind. And Gal. 5.20. the Apostle reckons up heresy, which is an error in the mind held with obstinacy, among the works of the flesh. So that by the wisdom of the flesh( as before we did expound it) we are to understand the meaning, thought, discourse, set purpose, counsel, love, liking, care, desire, delight, study, the best act and exercise of corrupt nature, the wisdom of it is enmity against God. The Apostle here speaks very emphatically, he useth a word of great force and vehemency, he speaks in the abstract: he saith not, {αβγδ}. The wisdom of the flesh is an enemy, but it is enmity against God, thereby signifying that it is extremely hostile, opposite, and contrary to God and to all goodness, and it is carried against the very nature of God, so as if it could, it would take away the very being of God: yea that it is carried against God and all goodness, with an unreconcilable hatred and opposition: for an enemy may be reconciled, as Esau was to jacob, but enmity can never be reconciled; enmity and amity can never be at one. And therefore the Apostle affirming this of the wisdom of the flesh, that it is enmity against God, he would haue us to know, that there can be no friendship between it and God, nor any agreement between it and goodness, but that there is an unreconcilable hatred and opposition between them. For it is not subject to the Law of God. By the Law of God, we are to understand the moral Law of God, for the will of God revealed in his word touching all moral duties, touching all duties of piety towards God, and touching duties of love, mercy, equity, and iustice towards men. And the word here rendered subject, signifies an orderly subiection, subject according unto order. It is the same that is used, Rom. 13.1. Let every soul be subject unto the higher powers: or it signifies submitting of the neck to the yoke. And the Apostle saying, the wisdom of the flesh is not subject, his meaning is, it yields not to it orderly subiection, it may haply hit on a good duty commanded in the Law of God, but it doth it not orderly: yea the less is spoken, and the more signified, it pulls as it were the neck from under that yoke, and it doth rebel and rise up against that Law; it understands, loues, and likes, and it doth things that the Law of God forbids, and it hates and auoyds the things that the Law of God commands. Neither indeed can be: or thus, for indeed it cannot be. That is, the wisdom of the flesh cannot be subject to the Law of God: it hath no power nor ability in itself to yield obedience to Gods Law. Nay so long as it is the wisdom of the flesh, it cannot but rebel against the Law of God, according to that, Genes. 6.5. All the imaginations of the thoughts of his heart are onely evil continually: and that of the Apostle, 1. Cor. 2.14. The natural man perceiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them. He neither doth know them, neither hath he known them. Thus then briefly conceive we the meaning of the Apostle in the words of this verse, as if the Apostle had said: Because the mind, meaning, thought, discourse, counsel, love, liking, care, desire, delight, study, best act and exercise of corrupt nature, the wisdom of it is directly and extremely opposite and contrary to God and to all goodness, and is carried against God and all goodness, with an unreconcilable hatred and opposition. For why, it yields not to the Law of God, or will of God revealed in his word any orderly subiection. No it puts as it were the very neck from the yoke: yea it doth rebel and rise up against the Law of God; it understands, it loues, likes, and it doth things that the Law of God forbids: and it hates and auoyds the things the Law of God commands; for indeed it hath no power, no ability in itself to yield obedience to the Law of God: nay so long as it remaines to be the wisdom of the flesh, it cannot but rebel against the Law of God. Now here first mark we the Apostles reason, by which he proves the wisdom of the flesh to be deadly and damnable: he proves it to be deadly and damnable by this, that it is enmity against God. He reasons thus. The wisdom of the flesh is enmity against God, therefore deadly and damnable. Now the ground of this reasoning yields to us thus much, the point hence offered is this. enmity to God or against God is deadly and damnable. That enmity to God, or against God, is deadly and damnable. That which is enmity against God, or in opposition to God, it leads to destruction, and the Lord will assuredly bring destruction on every thing that stands up against him, and doth oppose him: whatsoever it is, whether person or thing that stands in opposition to God, the Lord will certainly bring it to nought, and he will bring confusion on it: for why, The Lord is a God of infinite power, nothing is able to stand against him, there is none that can deliver out of his hands, as we haue it Isai. 43.13. Isai. 43.13. and nothing is hard to him, Ierem. 32.17. jer. 32.17. He is able to do whatsoever he will. Psal. 115.3. Psal. 115.3. Nothing in heaven, or earth, or hell, not all the powers of men or Angels, good or bad, can withstand his power. again, the Lord is a God of infinite holinesse and purity, and of infinite iustice, he cannot abide iniquity and sin, or any thing that is opposite to his most holy& pure nature. Hab. 1.13. Hab. 1.13. saith the Prophet, Thou art of pure eyes, and canst not see evil, thou canst not behold wickedness: thou canst not look on sin with approbation: no, it stands with his iustice to punish it. The Lord is stirred up to anger and wrath against sin, and against every thing that is opposite and contrary to his most holy and pure nature, and as the Prophet saith, Nahum 1.6. Nahum. 1.6. Who can stand before his wrath, or who can abide in the fierceness of his wrath? none is able to stand against it. Yea further it stands with the glory of God, to bring destruction on every thing that stands up against him. Iam. 4.6. Iam. 4.6. the Apostle saith, God resisteth the proud: the word signifieth, {αβγδ}. sets himself in battle array, and takes up arms against the proud, and so against every thing that doth oppose him. And it were dishonourable to the Lord, to lay down his weapons before he haue conquered and subdued his enemies, and those things or persons that oppose him. And therefore on these grounds we may set down this as a certain truth: that whatsoever is enmity against God, or in opposition to God, it is deadly, and it leads to destruction: and the Lord will certainly bring destruction and confusion on that thing, or person, that stands up in opposition against him. Now then this may serve as a ground to prove, that every sin, be it never so small, is deadly and damnable: for why, every sin be it never so small is deadly and damnable. every sin, be it never so small, is a transgression of Gods Law, it is against the very majesty of God, and therefore deadly and damnable. And it is an idle and foolish distinction of the Papists, that some sins are venial, and some mortal, that is, as they hold, that some sins are in their own nature venial, such as are onely beside the Law of God, not against it, and such as may be taken away by a temporary punishment. There is no sin, but it is against the Law of God, and against the infinite majesty of God, and it deserves proportionable punishment, even the wrath of God and everlasting perdition. I leave them. Is it so, that whatsoever is enmity against God, it leads to destruction, The miserable state of unrepentant sinners discovered. and the Lord will certainly bring confusion on that thing, or person, that stands up against him? Oh then he●eby take we notice of the miserable and fearful state and condition of unrepentant sinners. every unrepentant sinner lives in a state of life that is enmity with God, he is an enemy to God, and he hath God an enemy to him, he is at defiance with God, and at open war with God: he can look for nothing, but that the Lord should deal with him as with his professed enemy, even come down in iudgment on him, hue him in pieces, and give him his portion with the divels in hell. Oh that wicked and graceless persons, such as live in their sins, had but hearts to consider this. Consider it whosoever thou art, thou that art a drunkard, a swearer, a filthy person, and thou that holdest on a course in evil and sin, thou livest in that state of life that is enmity with God, and thou being at enmity with God, all the creatures of God are armed against thee, all the judgements of God do attend thee, and thou liest open to all the plagues and judgements in the world, and to eternal woe and confusion in the world to come. Thou canst not speak to God, but as to an angry judge, clothed with iustice and iudgement against thee, thou canst not hear him speaking to thee, but in his voice of threatening and denouncing iudgement against thee: and think not as many do, that it will serve thy turn, to say God is merciful: I dare be bold to tell thee, God hath no mercy for thee so long as thou livest in thy sins. mark what is said, Deut. 29.19.20. Deut 29.19.20. If any bless himself in his heart, saying, I shall haue peace, although I walk according to the stubbornness of mine own heart, thus adding drunkenness to thirst, the Lord will not be merciful unto him, but then the wrath of the Lord and his jealousy shall smoke against that man, and every curse that is written in this book shall light vpon him, and the Lord shall put out his name from under heaven. Oh consider this thou that forgettest the power of God, the iustice of God, the truth of God: even this truth of his, that thou living in thy sins, thou art at enmity with God,& being at enmity with him, thou art in a damnable state, thou art as dry stubble before the fire of his vengeance, and there is but a step between thee and hell. think on this, and if hell haue not taken full possession of thy soul, let it stir thee up to bethink thyself of speedy reformation: humble thy soul, and make thy peace with the Lord, there is no standing out with him. Last of all, is it so that whatsoever is enmity against God, it is deadly and damnable, and it leads to destruction, A terror to all unrepentant sinners, and especially to those that do oppose the word& truth of God, and the sound profession of his truth. and that the Lord will certainly bring destruction on that thing or person that stands up in opposition to him? then as this may strike a terror into all unrepentant sinners, so in particular into such as are guilty of that sin of opposing the word and truth of God, and the sincere profession of his truth, and the true professors of it. For what do they that oppose the word and truth of God, and the sincere professors of it? Surely they fight against God, as Gamaliel said, Act. 5.39. Act. 5 39. If the profession of truth be of God, as certainly it is, it is divine, it is heavenly, and of God: then they that oppose it cannot destroy it, they fight against God. And consider it whosoever thou art, that dost set thyself against Gods children and such as sincerely profess the gospel, thou dost but therein fight against God, and so doing thou dost but strike and spurne against thorns, thou medlest with one that is more then thy match, with one stronger then thou, yea with one that is able with the breath of his mouth to blow thee down to hell, and to bring confusion on thee. Isay. 45.9. Wo to him that striveth with his maker. It is worth the marking which Zeresh Hamans wife and his friends say to him. Hest. 6.13. Hest. 6.13. say they, If Mordecai be of the seed of the Iewes, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him. Alas, what was Mordecai, and what Haman? Mordecai a poor captive, and Haman a mighty man and of great place, and yet Zeresh and his friends tell him, If Mordecai be of the seed of the Iewes, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him. So certainly if those thou dost set thyself against be the children of God, begotten of the immortal seed of his word, thou shalt never prevail against them, thou dost but fight against the Lord, and he will bring thy plots and devices to nought; yea if thou go on in that course, opposing his truth, and setting thyself against his children, he will bring confusion on thee. Consider this whosoever thou art that dost oppose and set thyself against Gods children, thou dost therein fight against God, thou ioynest hands with the divell; and going on in that course, thou dost but work thine own wo, and bring confusion on thyself; the Lord will stand up for the defence of his children, and stir up himself as a man of war against thee, Isay 42.13. and he will haue the victory: though thou take away the lives of his children, thou shalt not prevail to their hurt, but thou shalt bring wo and confusion to thyself. And this may be a great comfort to Gods children, to consider that the Lord is an enemy to their enemies, and to those that oppose them: they may be sure their enemies shall never prevail against them to their hurt, but in opposing them, they fight against God, and the Lord will bring confusion on them. Let this be thought on, to the terror of all the enemies of Gods Church and children, and to the comfort of all such as are the children of God. In the next place, in that the Apostle saith, The wisdom of the flesh, or carnal mind, the mind of the flesh is enmity against God: note we thus much. That the very mind, reason, understanding, and will of man in his natural state and condition, The very mind, reason, understanding and will of man in his natural condition, in the best act and exercise of them, are contrary to God and to all goodness. in the best act and exercise of them, are opposite and contrary to God and to all goodness, not onely in the appetite and the senses, the inferior parts of the soul, but the most noble parts of the soul being yet in the natural state and condition, even reason, mind, and will, are carried in a course contrary to God and to all goodness. And the best inclination and motion of the mind or will of a natural man or woman, it is in flat opposition to God and to all goodness. And to this purpose is that, Gen. 6.5. Gen. 6.5. All the imaginations of the thoughts of his heart are onely evil continually. Where by heart is meant the understanding power of the soul, whereby man useth reason, as Matth. 15.19. Mat. 15.19. Out of the heart come evil thoughts: so the whole frame and disposition, or the whole act and exercise of the natural understanding is onely evil continually. And hence it is that the Apostle exhorteth the Ephesians, Ephes. 4.23. Ephes. 4.23. To be renewed in the spirit of their mind: that is, in the purest part of their souls; and he grounds his exhortation on a description of their conversation before their conversion and renovation, verse 17. 18. That then they walked as other Gentiles did, Ephes. 4.17. {αβγδ}.& vers. 18. {αβγδ}. in the vanity of mind, and darkness of cogitation: where we haue both {αβγδ}, and {αβγδ}, both mind, and discourse of mind, the one vain, and the other dark and blind; so that indeed not onely the appetite and senses, but the best parts and powers of the soul, being yet in the natural state and condition, the reason, mind, and will, are carried in a course contrary to God and all goodness. And why? the reason of it is plain. The corruption of nature hath not onely taken hold of the appetite and senses, but it hath also overspread the mind, reason, understanding, and will; even the most excellent parts and powers of the soul are poisoned with the contagion of sin, and they are corrupted: yea it may be truly said, that they are more deeply tainted with corruption, then the inferior parts of the soul. For as before sin came, Note. the mind of man had in it the chief part of Gods image, so now being corrupted it is most corrupt: for every thing degenerating into a contrary nature, it becomes most contrary to that it was before; as water once hot and then could again, it becomes most could. And therefore the reason, mind, and will of man being not onely tainted, but so deeply poisoned with the contagion of sin, it must needs be a truth, that not onely the appetite and senses, but even the reason, mind, and will of a natural man or woman in the best act and exercise of them, are carried on in a course contrary to God, and to all goodness. And this may teach us in the first place, not to stand amazed, It is no matter of wonder that men of excellent wits are overtaken with gross sins. not to wonder at it, when we see men of singular wits, and of sound judgements for matters of the world, yea men of great learning, to be carried on in a course of evil and sin, yea to run into foul and gross sins; this is that that blinds and bleares the eyes of many, in that they see men of excellent wits overtaken with gross sins: but we are to consider, that the wit and wisdom of man not sanctified, but in the natural state of it, is carried on in a course contrary to God, and to all goodness: and the more excellent wit, and the greater the wisdom is, not sanctified, the more strongly and the more violently it carries men to impiety and sin: yea we shall find if we observe it, that it hath been so in all ages, and is so at this day. woeful experience shows it, that the vilest monsters in all outrage of sin, haue been and are, not idiots, or simplo witted, or unlearned men, but men of most excellent wits, and men of the greatest learning; and therefore let not that trouble us, and make us stand amazed, when either we see or hear that men of excellent wits, sound judgements, or men of great learning, are carried on in a way of evil and sin, and that they run into foul and gross sins: their wit, and wisdom, and learning not sanctified, it is but the wit, wisdom, and learning of the flesh, and it is enmity against God& all goodness, it carries them on in a course contrary to God, and to all goodness. again, is it so that not onely the appetite and senses, but the best parts and powers of the soul, In matters of piety and religion our own reason& understanding, and the best act and exercise of them must be laid aside. being yet in a natural state and condition, even reason, mind, and will, are carried in a course contrary to God and to all goodness? learn we then, that in matters of piety and religion, and in things that pertain to life and godliness, to lay aside not onely our own appetite and senses, but to disclaim also our own reason and understanding, and the best act and exercise of our own reason, even our own wisdom: for indeed to consult with flesh and blood, and with the wisdom of the flesh, in matters of piety and religion, it is but to aduise with sin. The wisdom of the flesh is enmity against God, and will carry us on in a course contrary to God, and to all goodness: it is a dangerous thing to examine the ways of God by the wisdom of the flesh: yea I dare affirm it; Note. It is impossible for us to yield true and sound obedience to any one Commandement of God, if we follow the rule of our own corrupt reason, our own reason will carry us on to a contrary course. To show it in one or two particulars: the Lord requires of us in his word, we haue it, 1. Tim. 6.8. That if we haue food and raiment we should therewith be content, and that we should not greedily hunt after the things of this life. Now carnal reason, the wisdom of the flesh, that is ready to suggest, and it doth suggest to many in the world, that they may by fraud, by usury, by oppression, and by unlawful means, seek to enrich themselves: yea it tells them, that so they shall be able to do good, not onely to themselves and those that belong to them, but to others also, to distribute to the poor, to build alme-houses, and to do great good, and that with such sacrifices God is pleased. See how the wisdom of the flesh will furnish men with strength of arguments out of the word of God abused, to make men sin against God. And so for the matter of apparel, the Lord requires in his word it should be modest and sober. Oh but saith carnal reason, the wisdom of the flesh, that tells men and women, if we do not follow the fashions of the world, we shall be of no account, and we shall carry no credit in the world. And so I might instance in many other particulars, wherein the wisdom of the flesh carries men on in a course contrary to God and to all goodness: yea the wisdom of the flesh is ready to furnish men with new ways of committing sin, and with many excuses, pretences, and defences for sin when it is committed. And therefore if we desire to do the good duties the Lord requires at our hands in truth of heart, we are not onely to lay aside our own appetite and sense, but we are also to renounce our own reason and understanding, and our own wisdom, and all that nature hath endowed us withall, and to suffer ourselves wholly to be guided and governed by the wisdom and will of God revealed in his word. Now further mark we here the weight of the Apostles speech, he saith not, the wisdom of the flesh is an enemy, but it is enmity; thereby signifying, as we shewed, that it is extremely opposite and contrary to God, and to all goodness; yea that it is carried against God and all goodness with an vnreconciliable hatred and opposition. So that hereby we are to take notice how far the wisdom of the flesh is carried in opposition to God and to all goodness: and the point hence is this. That the wisdom of the flesh, the minding and affecting of corrupt nature, The wisdom of the flesh is extremely opposite& contrary to God& to all goodness. is extremely opposite and contrary to God and to all goodness. The mind and will of a natural man is not onely not able to think or will good things, things that pertain to Gods kingdom, to life and salvation, but they are averse, and they are repugnant to good things, and carried against God and good things, with an vnreconciliable hatred and opposition, they are at enmity with God and all goodness. Thus it is with the mind and will of a natural man in the act and exercise of his mind and will: and hence it was that the Apostle said, Ephes. 5.8. They were once darkness: he saith not, that they were dark, or blind, or not able to see good things, but they were darkness, they were in extreme opposition to light, even as contrary to God himself, who is light. 1. joh. 1.5. and to the light of his truth, as darkness is to light. And not to amplify the point, the reason and ground of this: That the act and exercise of the mind and will of a natural man is extremely opposite and contrary to God and to all goodness, is, because the mind and will of a natural man bears the image of Satan, which is directly opposite and contrary to the image of God, in which man was created, standing in true and perfect holinesse and righteousness: that image is defaced in man by the fall of Adam, and in place of it is come the image of Satan: and such as the cause is, such is the effect: and therefore it must needs be that the act and exercise of the mind and will of a natural man, is directly and extremely opposite and contrary to God and to all goodness. Here haply some may make this question Whether man do naturally hate God? whether a man in his natural state and condition be so far carried against God, as that he hates God? Answer. howsoever man having in himself the light of nature in full force not extinguished, hath in him a blind devotion and affection towards God, and a blind love to God, as he is God and the chief good: yet as man is guilty of sin, and takes notice of his guiltiness, and conceives of God as a just punisher of sin, he hates God: as a guilty malefactor hates the judge, not as he is a man good, liberal, and the like, but as he is a just sentencer of his evil deeds, so a man hates God; and as a man increaseth in sin, so he increaseth in hating of God. It is said of the Gentiles being given up to vile affections, and to a reprobate sense, and they running on in foul sins and fearful abominations, they became haters of God. Rom. 1.30. Now for use of the point; The popish conceit of pure naturals confuted. this being so that the act and exercise of the mind of a natural man, is directly and extremely contrary to God and to all goodness, it meets with that conceit of the Papists touching pure naturals, and the goodness in nature. They magnify nature, and teach that a man in his natural state may prepare himself to receive grace, and that he preparing himself, he merits grace ex congruo, as they say. It is an idle conceit, it cannot stand with the truth now delivered, that the act and exercise of the mind and will of a natural man is extremely opposite and contrary to God and to all goodness: and it is as possible that a violent stream of water should suddenly turn itself backward, as it is for the mind and will of men being carried against God and all goodness, to turn and prepare itself to receive grace. The Lord Iesus saith, joh. 6.44. None can come to me, except the Father which hath sent me, draw him. Now if there were in man the least power and aptness to receive grace, drawing were needless, for that argues an obstinate rebellion, and reluctancy and striving against grace. Though indeed none is forced to come to Christ, or to receive grace, but he receives it willingly, yet of himself he hath no such will, but of unwilling he is made willing. Now for the use of the point to ourselves. Is it so that the act and exercise of the mind and will of a natural man is extremely opposite and contrary to God& to all goodness? They whose minds& wils are wrought on by grace, and turned from evil to good, ought to magnify Gods goodness& mercy And they who are in their natural state, must be far from imagining that they can at their pleasure change their minds& wils. surely such as haue their minds and wils wrought on by grace, and turned from evil to good, so that now they are able to think of good things, to mind them, to will them, to love and to like them, and to delight in them in some measure, they are to magnify the goodness and mercy of God, and the power of his grace; they cannot be sufficiently thankful for so great a mercy, in that their minds and wils were before at enmity against God. And such as are yet in their natural state and condition, are to take heed they please not themselves in a conceit that they can at their own time and pleasure change their minds and wils, and so neglect the timely and careful use of the means by which God works grace in those that belong to him. As Popery is natural in many things, so in this particular: men think that howsoever their minds are now set on evil, and their wils and affections are wholly carried after evil, yet they may when they please change their minds, and turn their hearts from evil to good, and take a new course: but indeed they deceive themselves. jer. 13.23. saith the Prophet, Can the Blackmore change his skin, or the Leopard his spots? then may ye also do good that are accustomend to do evil. Where he shows how hard a thing it is to break off a custom of doing ill, even as hard as to make the Blackmore white, or to change the skin of a Leopard. And if custom which is but a second nature be so hard to roote out, how hard then is nature itself and the corruption of it, to be rooted out, which is as dear and near to us as any part or member of our bodies, or any part of our souls? Surely there must be an holy violence before that can be done, and it is done onely by the mighty hand and power of God And therefore our part is to use the means carefully, by which the Lord works grace in the minds and hearts of his, even diligent hearing, reading, and meditating in the word of God, conference, good company, and the like, to wait on the Lord till he strike an holy stroke on our hearts and minds; he will do it in time on all those that belong to him. having stood on the Apostles argument, by which he proves the wisdom of the flesh to be death, or deadly, or damnable, because it is enmity against God: come we now to the ground and proof of it in the next words, For it is not subject to the Law of God, neither indeed can be. The Apostle proves the wisdom of the flesh to be enmity against God by this, that it is not subject to the Law of God, it yields not to the Law of God any orderly subiection; nay it doth resist, and rise up, and rebel against the Law of God: even against the will of God revealed in his word, touching duties of piety towards God, and duties of love, mercy, equity, and iustice towards men. And here first we are to observe the Apostles argument, by which he proves the wisdom of the flesh to be enmity against God; he reasons thus: The wisdom of the flesh is not subject to the Law of God, it doth rather resist, and rebel, and rise up against Gods Law, and therefore it is enmity against God. This manner of reasoning yields to us thus much. That they that will not subject themselves to the Law of God, they are enemies to God: they whosoever they be, whosoever they be that will not yield obedience to Gods will revealed to the in his word, are in Gods account as enemies to God. that yield not obedience to the will of God made known to them in his word, they that will not subject their minds, their wils, and their affections to the will of God, and square and frame their actions according to his will, to do the good it requires, and to avoid the evil it forbids, his will being made known to them, they are in Gods account as enemies to God, and as rebels against God, the Lord so accounts of them. And for further clearing of this, mark what the Lord saith, Exod. 20.5. Exod. 20.5. In the second commandement he saith, He is a God visiting the iniquity of the fathers vpon the children, vpon the third generation, and vpon the fourth of them that hate him. And who are those that hate him? We may easily gather who they be, by that he subjoins verse 6. where he saith, He shows mercy to them that love him and keep his commandements: as if he had said, those that love me, are those that keep my commandements; and so on the contrary, those that keep not the commandements of God, and yield not obedience to his will, the Lord accounts of them as those that hate him, and as enemies to him, and as rebels against him. Deut. 31.27. Deut. 31.27. saith Moses, I know thy rebellion and thy stiff neck: behold, I being yet alive with you this day, ye are rebellious against the Lord: how much more then after my death? He saith the people were rebellious against the Lord, in that they did not subject themselves to his will made known to them. joh. 14.15. joh. 14.15. saith Christ, If ye love me keep my commandements. Whence it follows by proportion, that those that keep not the commandements of Christ, they love not Christ; no they hate him, and they are enemies to him, as himself saith, Mat. 12.30. Math. 12.30. He that is not with me is against me, I account them as mine enemies. And to this purpose is that, Luke 19.27. Luke 19.27. Those mine enemies which would not that I should reign over them, bring them hither, and slay them before me. Those that would not subject their necks to my yoke, nor yield obedience to my laws, bring them hither, and slay them before me. And to these we might add many other testimonies confirming this truth, that they whosoever they be, that will not subject themselves to the Law of God, to mind, to will, and to affect and love the good things the Lord requires of them, and to avoid the evil he forbids, his will being made known to them, they are in Gods account as enemies to God, and as rebels against him, the Lord so accounts of them: for why, the reasons of this truth are these. First, there is a most near union and coniunction between God and his Law, the Law of God is the mind of God and will of God, even his eternal and unchangeable will revealed, to which he would haue men to be subject and conformable; and men cannot deny subiection to that, but they deny it to God himself, and so they rebel against him. again secondly, all men are bound to yield subiection to the Law of God, and to his will revealed in his word, as to the Law and will of him who is sovereign Lord and king over them, and hath the command of their souls and bodies and of all that they haue. And therefore as they are rebels to a king, who being his natural subiects and bound to obey him, will not submit themselves to his good laws; so it must needs be a truth, that they whosoever they be that will not subject themselves to the Law of God, to the will of God revealed in his word, to mind, to will, and to affect, and to do the good things the Lord requires of them, and to avoid the evil he forbids, his will being made known to them, they are in Gods account as enemies to God, and as rebels, and the Lord so accounts of them. First, this truth serves to discover the wretched and fearful condition of all such as haue the will of God made known to them touching good things the Lord requires at their hands, and touching evil they ought to avoid, A discovery of the fearful state of those who refuse to harken to the voice and call of God in the ministery of his word, and to yeeldto it. and yet will not subject themselves to it, either to do the one, or to avoid the other, They pull away the shoulder, they stop their ears that they should not hear, Zach. 7.11. Zach. 7.11. and they hate to be reformed. fearful is the case of such persons, whosoever they be; they oppose against God; they resist, as Stephen said Act. 7.51. Act. 7.51. and the Lord accounts them as enemies, and as rebels against him; and will deal with them as with rebels. Men commonly make it a matter of nothing to refuse to subject themselves to the word of God, either when it calls them to good things, or when it calls them from their evil ways and sins: yea many times they make but a mock at it, and make but a tush or puff at the voice of God, in the ministery of his word calling them from their sins. But consider it whosoever thou art: art thou a drunkard, a common swearer, or the like? and hath the word of God often sounded in thine ears? hath it discovered to thee thy particular sins, and shewed thee the greatness of them, and danger of them? hath it smitten thine heart, and hit on thy conscience, and dost thou refuse to harken to it, and to yield to the voice and call of God, and dost thou make light of it? Thou art in a fearful case, the Lord accounts thee as his enemy, and will deal with thee as with his enemy. Yea know it, that thou hardening thy heart against the voice of God in the ministery of his word, and refusing to be reformed by it, the Lord will also harden it, and in his just iudgement give thee over to sin, and to the will of the divell, to be lead of him at his will and pleasure. Yea thou being a child of disobedience and wilful rebellion, thou art not onely a child of wrath, as all men are by natu e, but it is more then probable that thou shalt never be received to mercy, that thou art a child of perdition, and art now going on a place towards hell, and shalt one day be fit fuel for the fire of hell. Consider this all you that refuse to subject yourselves to the will of God made known to you in the ministery of his word. again, is it so that they whosoever they be, that will not subject themselves to the will of God revealed in his word to mind, Not onely open contemners of God& of al goodness are enemies to God, but such also as are lukewarm professors& carnal gospelers. to will, affect, and do the good things the Lord requires of them, and to avoid the evil he forbids( his will being made known to them) they in Gods account are as enemies to God, and as rebels against him, the Lord so accounts them. Then take we heed we deceive not ourselves, think not that onely they are enemies to God that are at open defiance and hostility with him, as those that are open contemners of God and of all goodness, open blasphemers, such as bend their tongues like their bows for lies: jer. 9.3. and shoot out bitter and blasphemous words against God and against goodness: No, no, not onely they, but even thou that dost not subject thyself to the will of God made known to thee, to mind, to will, and to affect, to love and to like good things, even thou in Gods account art an enemy to God. It may be thou art able to say, I am no enemy to goodness, I speak not ill of the ways of God, I blaspheme not God and his truth, I am neither Papist nor Atheist, &c. Yea but what love hast thou to goodness and to the truth of God? what zeal hast thou for God and for his truth? is thy heart and soul, thy mind and thy inward affections, thy wisdom subject to it or no? for these are things the Lord requires of thee in his word, thou bearing the name of a Christian, and taking on thee the profession of the gospel. Alas, if many in the world examine themselves touching these particulars, they shall find that these things are wanting in them: they are lukewarm professors, they are carnal gospelers; they go on in a drowsy course and a formal profession, they haue no burning love to the truth, no zeal to Gods glory. Well, let such persons know, howsoever they please themselves in a conceit that they are at peace with God, and they are his friends, yet indeed in Gods account they are enemies to God, and though they be not at open enmity with God as open contemners are, yet in their degree they are enemies to God: and the Lord so esteems of them. And howsoever lukewarm gospelers may seem neither to be enemies to God, nor yet sound and good friends to him, but to hold on a middle course,& to be in a middle condition, yet indeed so far as they are lukewarm, Note. they haue fellowship with the divell, and they are enemies to God, and therefore deceive not thyself. One thing note we further, {αβγδ}. and that is from the word here used: the word( as I shewed) here rendered subject, signifies orderly subiection: so that hence note we. That the wisdom of the flesh may hit on a good duty, a man in his natural state and condition may do that which is good in itself, but he mars it in doing, The wisdom of the flesh may do that which is good for the matter of it, but not for the maner of doing it. he doth it not orderly, it is accounted of as the dead of an enemy to God, he doth it not so as may please God and bring comfort to his own soul. The Apostle saith of the Gentiles, Rom. 2.14. Rom. 2.14. that they did by nature the things contained in the Law, but yet they failed in the ground, manner, and right end of doing good things; they did them not of faith, for they had none; they did them not of conscience towards God, they knew not God; nor in obedience to his Commandement, they were ignorant of it; and they did them not to the glory of God, but to their own praise and glory amongst men. And thus it is with all men in their natural state and condition. A good intent is not sufficient in the service of God. And therefore it is not a blind intent and good meaning that poor ignorant souls stand on, that will serve the turn in serving God: no, no, though men do that which is commanded in the word of God, and do it with a good intent and good meaning( as they say,) and yet do it not orderly as it ought to be done, in faith, in conscience towards God, and in obedience to his will, and with respect to his glory, it is not pleasing to him; the Lord accounts it not any subiection to his will, but rather rebellion against him. And they that thrust on God any thing not commanded in his word, or things commanded and yet not done as they ought to be, they hate the Lord, and the Lord doth so account of them, Exod. 20.5. Exod. 20.5. Now the Apostle saith, The wisdom of the flesh, the wisdom of corrupt nature, is not subject to the Law of God, but indeed rebels against it. I might stand to show the error of the Pelagians. An error of the Pelagians and Popish schoolmen met withall. It meets with their error who hold that a natural man might fulfil the Law of God; and that error also of the Popish schoolmen: it meets with their error likewise who affirm that a man without grace may keep the Law in respect of the substance of the work, though not ad intentionem Legis, not after the intention of the Law. But these we haue in part stood on before verse 3. therefore I pass by them. Onely from hence in that the Apostle saith, The wisdom of the flesh, the wisdom of corrupt nature, is not subject to the Law of God; we may plainly gather thus much. The best act and exercise of the soul of a carnal person is evil and sinful. That the best act& exercise of the soul of a carnal person, of a man that is yet in his natural state and condition, is evil and sinful, it is not subject to the Law of God, it is not conformable to the will of God revealed in his word, which is the rule of all holinesse and righteousness: and so it must needs be evil and sinful. For indeed whatsoever act of the soul of man is not consonant and agreeable to the Law of God, that is evil, and that is sinful. sin is so defined. 1. joh. 3.4. sin is transgression of the Law: any act of man transgressing Gods Law, yea any act not agreeable to the Law of God, it is evil and sinful. And this bears strongly against an erroneous opinion of the Papists, namely this: That the first intents of the mind disordered, A popish opinion confuted. even lust and concupiscence of the heart without consent of will, if it gain not consent of will to accomplish evil, is no sin: that they hold and teach. Now the truth delivered makes strongly against that. For why: Is the best act and exercise of the soul of a corrupt person evil and sinful, even his wisdom, is that evil, because it is not subject to the Law of God? surely then the motions of the mind disordered, the motions and stirrings that are in the mind and heart of man to evil, though consent of will be not gained, though they never get consent of will for the accomplishment of evil, yet those very motions must needs be evil and sinful. For certainly they are not subject to the Law of God, they are repugnant and contrary to the Law of God, they are fruits of corruption; they are such as men should not haue had, if our first parents had stood and continued in the state of innocency: and therefore they are nought, and they are sins, and it is a gross error to hold the contrary. Now further in that the Apostle saith, the wisdom of the flesh is not subject to the Law of God, neither indeed can be: affirming that as a certain truth, neither indeed can be, we are given to understand thus much: That the wisdom of the flesh, the minding and affecting of corrupt nature, is not onely not subject to Gods Law, The wisdom of the flesh hath no power in itself to be subject to the Law of God. but it hath no power in itself to be subject to it: the mind and will of a natural man, one that is yet in his natural state, hath no power nor ability in itself and of itself, to mind, to will, and to affect good things. Or thus briefly conceive the point. A man that is in his natural state and condition, as yet unregenerate, hath no power nor ability in himself nor of himself, to mind, to will, and to affect good things, things concerning piety towards God, or things concerning equity, iustice, love, and mercy towards men, commanded in the Law of God; at least to mind, to will, and to affect them, as they ought to be minded, willed, and affencted. To this purpose that is a plain text, 1. Corinth. 2.14. 1. Cor. 2.14. The natural man( saith the Apostle) perceives not the things of the Spirit of God, for they are foolishness unto him. And he adds further, Neither can he know them, because they are spiritually discerned. He doth not onely not know nor perceive spiritual things, for that might be through neglect or contempt of them; but he cannot know them, he hath no power in himself of himself to know them, though he labour to know them. And 2. Cor. 3.5. 2. Cor. 3.5. saith the Apostle, We are not sufficient of ourselves to think any thing( he means any thing that is truly good) as of ourselves. joh. 15.5. joh. 15.5. saith Christ, Without me ye can do nothing. A man that is out of Christ, as yet in his natural state and condition, can do nothing that is truly good, he cannot mind, will, or affect good things; either things that concern piety towards God, or love and mercy towards men, as they ought to be minded, willed, and affencted. And not to add any further evidence and testimony of Scripture, the reasons and grounds of this truth are these. First, man in his natural state and condition hath no goodness in any power or faculty of his soul; there is no part nor portion of any spiritual goodness in man being yet in his natural state: there must be a renovation, a new making, and a new birth, before there be any goodness in any power or faculty of the soul of man or woman. again secondly, man in his natural state and condition is so under the power of sin, as a dead man is under the power of death. He is dead in sin, Ephes. 2.1. Ephes. 2.1. He hath neither spiritual life, nor the actions, nor the faculties of that life. And therefore on these grounds we may resolve on this as a certain truth, that a man that is in his natural state and condition as yet unregenerate, hath no power nor ability in himself and of himself, to mind, will, and to affect good things, things that concern piety towards God, or love and mercy towards men, commanded in the Law of God, as they ought to be minded, willed and affencted. This being a truth, The error of the Pelagians and Papists touching freedom of will, confuted. it meets with the vain conceit of all those that magnify nature, and dream of some goodness in our nature without grace: and especially it meets with the error of the Pelagians and of the Papists, touching freedom of will. They hold and teach, that the will of man is able to love God, and to be subject to his Law without grace, or at least( say they) being a little helped by Gods Spirit, can either receive grace or refuse it, if it list. This is utterly false, it is as possible for a dead man to will his own quickening, and his own raising up from the grave, as it is for a man in his natural state and condition, being dead in sins, to mind and to will spiritual good things. Oh but say the Papists, though a man in sin be dead in the way of grace, yet he lives naturally, and he hath free-will in natural and civil actions; which will of his being by grace fortified, and as it were lifted up to an higher degree of perfection, can then concur and work with grace to faith, and all good works necessary to life everlasting. Thus they plead, and those be their own words. To answer them. First, they speak not to the purpose, for though it be granted that man lives naturally, and hath free-will in moral and civil things( which we confess:) doth it thereupon follow that he hath power by nature to will spiritual good things? No, no, it follows not on that ground. again, in that they say, the natural will being by grace fortified and lifted up to an higher degree of perfection, can then concur and work with grace to faith, and to all good works necessary to salvation, they contradict themselves: for this proves not that the will of man concurs by it own natural power, which is the thing in question, but the clean contrary, that the will onely by grace is enabled to will that which is truly good: and that is the thing we teach; that the will of man in the first act of conversion is merely passive, able to do nothing, but being wrought on and renewed by grace, and of unwilling made willing, then it is able to choose, to will, and to affect that which is truly good. Haply some will say: hath the will of man being yet in the natural state and condition, no possibility of willing that which is truly good? I answer. Though it haue no power in itself and of itself to will spiritual good things, yet it hath a possibility of willing that which is truly good; it is capable of grace, it is fit to be wrought on, and to be made able by grace to will that which is truly good: for the Lord works not on men as on stocks or on stones, or on unreasonable creatures; men having understanding and will, they are capable of grace, fit to haue their wils made able by grace to will things truly good; there is that possibility in the corrupt will of man. Now further, is it so that a man in his natural state and condition, The wisdom of the flesh being unable to yield subiection to the Law of God, much less can it yield to the doctrine of the gospel. as yet unregenerate, hath no power in himself and of himself, to mind, to will, and to affect good things concerning piety towards God, love and mercy towards men, the good things of Gods Law? surely then much less hath any man power in himself and of himself, to mind, to will, and to affect the good things of the gospel. The wisdom of the flesh cannot yield subiection to the Law of God, much less can it yield to the doctrine of the gospel, as to beleeue the sweet promises of it, and to beleeue in Christ: there is some seed of the one in nature, but none of the other. And this is a thing that deceives many in the world; they fancy to themselves that faith is in their own power, and that they can at their own time and pleasure beleeue in Christ. And herein the divell deludes thousands: yea some are so besotted and blinded by the subtlety of Satan, as they think they haue believed in Christ ever since they could remember, and they never doubted of Gods mercy. Or if this slight be too palpable and be discerned, yet Satan persuades with them, they may beleeue when they will, and that it is an easy matter to beleeue in Christ, and in their own power to beleeue when they list; yea that they may take hold of the mercy of God and merit of Christ at the very last hour of their life: and with this pleasing conceit he carries thousands to the pit of everlasting perdition. We are to take heed of this, and know that true faith in Christ is a wonderful and supernatural gift and grace of God, wrought by the exceeding greatness of Gods power, even by the working of his almighty power, Ehpes. 1.19. and therefore not in any mans power to beleeue when he lift. No, no, Note. if true faith in Christ were in a mans own power, then would never any man feeling the weight and burden of his sins, and apprehending Gods anger and wrath against him for them, despair of Gods mercy, but he would take hold of it to his comfort. Now woeful experience sheweth the contrary; that at such a time as some are brought to the sight of their sins, and haue an apprehension and feeling of Gods anger against them for the same, they cannot take hold of Gods mercy: no, they cannot be persuaded by any means to take hold of it to their comfort; they rather blaspheme God, and fall to utter desperation: and therefore it is not in mans power to beleeue when he list, and at his own time and pleasure. And if thou whosoever thou art, please thyself in that conceit, that it is an easy matter to beleeue in Christ, and that thou mayst so do when thou wilt, thou mayst haply when the Lord lets thee see the greatness of thy sins, what thou hast deserved by them, seek for faith and never find it: yea, it may be, if thou wouldst give a thousand worlds( if they were thine to give) thou shalt not be able to find any comfort in Christ. And therefore take heed thou deceive not thyself, learn to know, that true faith in Christ is not in a mans own power, but is the onely work of Gods mighty power:& never rest till thou find that the Lord hath wrought in thee the wonderful and supernatural work of faith, even such a faith as is able to break thorough the sense and feeling of thine own sins and Gods anger, and to take hold of Gods mercy and merit of Christ, to thy comfort; and then thou mayst be sure that thou hast such a faith as is wrought in thee by the mighty and powerful work of Gods Spirit. VERSE 8. So then they that are in the flesh, cannot please God. COme we now to Verse 8. So then they that are in the flesh, cannot please God. This verse is a corollary or conclusion inferred& brought in by the Apostle on the verse foregoing: having said verse before, that the wisdom of the flesh is enmity against God, and shewed the ground of that, Because it neither is nor can be subject to the Law of God, thereupon he infers in this verse, that therefore they that are in the flesh cannot please God. This verse for the general matter of it, sets forth how it is with such as are in the flesh, in regard of Gods favour and acceptance, the Apostle affirming this of them, that their case and condition is such as they cannot please God: they are not only out of Gods favour, and displeasing to God, but there is a further matter, They cannot please God. The Apostle affirms it as a thing impossible for them to please God; let them do what they will, or what they can, they cannot possibly please God. So then they that are in the flesh cannot please God. Interpretation To be in the flesh, is sometimes taken in Scripture to be in a good sense: it is all one with this, to be in the body, as Gal. 2.20. Gal. 2.20. In that I now live in the flesh. But the phrase is not so to be taken in this place: it was the error of the Maniches, by flesh in this place to understand the body. The phrase is here used in the evil part, it is opposed to that, to be in the Spirit, as the Apostle saith in the next verse, Rom. 8.9. Ye are not in the flesh, but in the Spirit: and it is to be taken in a contrary sense, as namely thus, to be in the dregs and filth of nature, to be unregenerate, Rom. 7.5. as we may gather from verse 5. of Chapter 7. where the Apostle useth this phrase, and saith, When we were in the flesh, the motions of sins which were by the Law, had force in our members, to bring forth fruit unto death. It was the conceit of a Pope of Rome whom the Papists do magnify, and say that men are to seek the sense and meaning of Scripture out of his breast. I say it was the conceit of one, Pope Syricius by name, that to be in the flesh, in this place is to be understood of married persons, of such as live in the married estate, that they are in the flesh, and so cannot please God: directly contrary to the plain text of the Apostle, who saith, that the romans to whom he writ, among whom were Aquila and Priscilla, and no doubt many other married persons, that they were not in the flesh, but in the Spirit. It is a strange thing that the Papists should so forget themselves, as sometimes to extol marriage and to make it an holy Sacrament, and at other times so to debase it, as to make it a state and condition of life carnal, impure, and unclean. This were strange, but that indeed we are to consider that they are possessed with a spirit of blindness and giddiness: but that by the way. The meaning of the phrase is( as before we shewed) to be in the puddle and dregs of nature, to be unregenerate. Cannot please God: that is, cannot think, speak, or do any thing that God may like of, and to approve and account as pleasing to him, and as it were take pleasure in, as the Lord saith, Malac. 1.10. Malac. 1.10. I haue no pleasure in you, neither will I accept an offering at your hand. So the meaning of the Apostle in this verse is briefly this, as if he had said: So then, or so therefore, they that are in their natural state and condition, in the dregs and filthy puddle of nature,& as yet unregenerate, they cannot possibly think, speak, or do, any thing that God may like of, and approve of, and that he may accept as pleasing to his holy majesty. First note we here, Note. that this verse is a conclusion inferred by the Apostle on the verse foregoing, that seeing it is so that the wisdom of the flesh is enmity against God, and neither is nor can be subject to the Law of God: therefore saith the Apostle, being guided by the Spirit of God, They that are in the flesh, they cannot please God. We see that this verse is Gods truth, Gods own conclusion, brought in on his own premises in express terms, that they that are in the flesh, they that are unregenerate, they can do nothing pleasing God. If this had been our conclusion deduced and drawn by consequent out of some place of Scripture, the Papists might haue had some better colour, Gods own conclusion against the merit of congruity. though no good ground to except against it; but this we see is Gods own truth, his own conclusion grounded on his own premises: they that are in the flesh, as yet unregenerate, they cannot please God. This bears strongly against the merit of congruity: in that the Papists say, a man in his natural state and condition may prepare himself to receive grace; yea that he may so fit himself for grace, as that he merits grace at the hands of God ex congruo, by a kind of congruity, they directly thwart, and cross, and contradict Gods own truth, and his own conclusion inferred on his own premises: namely, that they that are in the flesh are so far from meriting, as they can do nothing pleasing to God. And no marvell though the Papists seek to pervert this text, and to thrust on it a misconstruction, and false interpretation, because it makes so directly against them, and in such express terms delivered by the Apostle from the mouth of Gow himself, and by the special motion of the holy Ghost: as 2. Pet. 1.21. This I thought good to note, to show by what spirit the Papists are lead, even by a lying spirit, a spirit in flat opposition and contradiction to the Spirit of God. Now in the next place observe, how the Apostle doth express the state and condition of such as are in the dregs of nature, as yet unregenerate. He saith, they are in the flesh; he saith not there is flesh and corruption in them, for that may be, and is in the best of Gods children so long as they live in the world: but they are in the flesh; this phrase is very weighty and very significant, it imports an universal thraldom under sin and corruption. The point hence is this. That unregenerate persons, such as are yet in their natural state and condition, unregenerate persons are altogether fleshly. they are altogether fleshly, they are nothing but a lump of flesh, a lump of sin and of corruption; they are drenched in sin, and as it were over head and ears, they are in the very puddle of sin. And thus the Lord speaks of jerusalem, Ezech. 16.6. Ezech. 16.6. When thou wast in thy blood, not when blood was in thee: and Act. 8.23. Act. 8.23. Peter saith to Simon Magus, Thou art in the gull of bitterness, thou art overwhelmed in sin. Coloss. 1.21. Colos. 1.21. the Apostle saith of the Colossians, that before their conversion their minds were set in evil works. And many other evidences might clear and confirm this truth; that unregenerate persons, such as are yet in their natural state and condition, they are altogether fleshly, they are nothing but a lump of flesh, of sin, and of corruption. And it must needs be so: for as we haue it joh. 3.6. joh. 3.6. That which is born of the flesh, is flesh, it is nothing but flesh and a lump of corruption: and as job speaks, job 14.4. Who can bring a clean thing out of filthiness? And this may serve to pull down the pride of many in the world that carry their heads aloft, A just reproof of the pride of many. and show forth the pride of their hearts, in their speech, in their gesture, in their apparel, and the like. If they well consider it, they being unregenerate persons, they haue cause to hang down their heads, and to cover their faces for shane: for what are they? truly nothing but a lump of sin, and a dunghill of corruption. What cause hath the poor lazar, that is full of botches and soars from top to to, to set out himself in goodly apparel, and in rich array? Such is thy case, thou that art unregenerate, and as yet in thy natural state and condition, thou art full of blains in all the powers of thy soul, and in all the parts and members of thy body; and therefore thou hast no cause to set out thyself in vain and garish attire. Thou wilt say: I am not unregenerate. Surely thy vanity and garishness in apparel is an evidence against thee, it tells thee to thy face that thou art carnal, for if thou wert not, thy pride would soon fall of itself; then wouldst thou find matter enough in thee to humble thee, and to cause thee to lay aside thy idle vanities and superfluities. And being in thy natural state and condition, thou art most vile and odious in Gods sight: no stinking carrion is so loathsome and offensive to thee, as thou art to God. I hasten to that which I principally intend in this verse, the thing the Apostle affirms of them that are in the flesh; namely this, that they cannot please God: he saith, they that are unregenerate, such as are yet in their natural state and condition, they cannot please God. The point hence is the very proposition of the Apostle, namely this. They that are in the flesh, in the dregs of nature, in their natural state and condition, Veregenerate persons can do nothing pleasing to God. as yet unregenerate, they cannot think, speak, or do, any thing pleasing to God, any thing that God may approve and accept of, as pleasing to his holy majesty. unregenerate persons, such as are yet in the dregs of nature, offend God and displease him, not onely in and by their sins, and such things as are directly evil; but also in and by their indifferent actions, in and by their eating, drinking, walking, and the like: yea in and by their thinking, speaking, and doing of good things, things that in themselves are good and commanded of God: in their hearing or reading of the word of God, and their prayers, and the like. An unregenerate person cannot please God, though he think, speak, Pro. 15.8.9. or do, the best thing that may be. Salomon saith Prou. 15.8. The sacrifice of the wicked is an abomination to the Lord: all the labour and all the cost that a wicked person bestows on the worship of God, is not onely vain, but it is abominable in Gods sight. And in the 9. verse, he saith again, The way of the wicked, even his whole course is abominable: it is odious to God, it provokes him to anger against him. And to this purpose is that of the Apostle, Tit. 1.15. Tit. 1.15. To the pure are all things pure, but unto them that are defiled and vnbeleeuing is nothing pure: nothing they think, speak, or do, is pure, and so nothing they think, speak, or do, can be pleasing to God: and why. The reason of it is plain, namely this, the person must first be pleasing to God before any thing he thinks, speaks, or doth can be accepted and pleasing to him. Gen. 4.4. it is said, God had respect to Abell and to his offering: first to Abell, and then to his sacrifice. Now onely in Christ is the person accepted of God, in Christ onely is the Father well pleased, Mat. 3.17. And therefore unregenerate persons being out of Christ, their persons are not pleasing to God: it must needs be a truth, that let them think, speak or do, what they will, even the best thing that may be, they cannot please God. Haply some will say: The Lord sometimes rewards the civil obedience and outward carriage of vnbeleeuers, and such as are yet in their natural state and condition. Ezech. 29.20. a gift is promised to nabuchadnezzar, a man without question unregenerate, for his service against Egypt:& therefore it may seem, that good things done by such as are yet in their natural state are sometimes pleasing to God. Answer. It is true indeed, the Lord doth sometimes reward the civil obedience and outward good carriage of vnbeleeuers, and such as are yet in the dregs of nature, not because it is pleasing to him, nor as it is their personal obedience, but merely of his abundant goodness and mercy. Such is the rich goodness of our good and gracious God, as that of his abundant mercy he is pleased sometimes to give outward blessings even to civil obedience, and outward good behaviour of vnbeleeuers, and such as are yet in the state of nature, to encourage his children to yield obedience to him with greater cheerfulness. For in that the eye of his bounty is towards them that are without: his children may be sure that much more will he of his rich mercy reward them being dear to him, the sheep of his own pasture. For use of the point, is it so that they that are in the flesh, in the dregs of nature, as yet unregenerate, cannot think, speak, unregenerate persons are in a most miserable state& condition. or do, any thing pleasing to God? Surely then we must needs conceive the state& condition of unregenerate persons, such as are yet in their natural state, to be most wretched and miserable. For why, let such persons do what they will, or what they can, they cannot please God: no they offend God, and displease him in the best things they think, speak, or do, and that must needs be a most unhappy& fearful condition. The chief thing that a man should endeavour and seek for, is how to please God, and to be approved of him on whom depends his being, his life, and all his comfort, both in life and death, and for ever. Now this cannot a man do that is yet in his natural state and condition: no, know it whosoever thou art, that art yet in the dregs of nature, thou canst do nothing pleasing to God, the best thing thou dost is offensive and displeasing to his holy majesty, even thy prayer is turned to sin, and that provokes God to anger against thee, psalm 119.7. and that is a fearful condition. In the Lords good liking and approbation is life and happiness, and in his disliking and displeasure; is nothing to be expected but death and damnation. Yea consider with thyself, thou that art yet in thy natural state and condition, and so within compass of Gods displeasure, thy prosperity is but thy bane, and to the increase of thy iudgement and condemnation: and when thou art in trouble and distress, thy trouble is doubled on thee, it is both grievous and painful to thee, and it is also mingled with bitterness of the curse, it is an accursed trouble to thee. And therefore think on it whosoever thou art that art yet in the dregs of nature, thy case is fearful, wretched and miserable; and be stirred up with all speed to hasten out of that state and condition, never rest till thou find an alteration and change in thyself, and that thou hast some evidence to thyself that thou art set out of the state of nature into the state of grace, and that thou hast the life and power of grace in thy soul: that will give thee comfort, and assure thee that thou art within compass of Gods special love and favour. again, is it so that unregenerate persons, such as are yet in the dregs of nature, Gods approbation of good things done, is not to be measured by the things themselves. in their natural state and condition, they cannot do any thing pleasing to God, any thing that God may like of and approve, and accept, as pleasing to his holy majesty? Surely then we must learn not to measure Gods liking and his approbation of good things done by ourselves, or by others, by the things themselves, and to think that the things that we or others do, are pleasing to God; and that he likes them, and approves of them, because they are good in themselves, and they are such things as God hath commanded: if we haue no better ground then that, that the things we or others do are pleasing to God because they are good in themselves, and things commanded of God, it will deceive us, we must look to the qualification of the person, that the person be regenerate and sanctified, if we would rightly gather and conclude Gods good liking, and his approbation of good things done by the person, whether it be ourselves or others. The Papists foolishly think they do things highly pleasing to God, yea meriting at the hands of God, and deserving heaven, when they do things merely idolatrous and superstitious. Yea, to pass by them, many amongst ourselves deceive themselves in this respect, they think they do things highly well pleasing to God,& such as he doth greatly like and approve of, when in dead& in truth there is no such matter. For example, do not many imagine and think that their true and just dealing with men, their giuing every man his own, their hearing the word of God, their praying, and the like things done by them, are things exceeding well pleasing to the Lord, and that he likes them, and approves of them marvelous well, though those things as they are done by them come not from a sanctified heart, not from the roote of a sound justifying faith, they are yet in the dregs of nature, and as yet in their natural state and condition: do not many thus think? without question they do, and because they do such things, they think they are greatly in Gods favour. Indeed it is true, it cannot be denied, but that such things for the substance of them, and considered in themselves, and by themselves, are good things, and such as God hath commanded to be done: but yet know whosoever thou art, if thou be an unregenerate person, and as yet in thy natural state and condition, even the best things that can be, being done by thee, they are displeasing to God, they come not from the roote of true faith purging thy heart from corruption, without which it is not possible to please God, Hebr 11.6. And therefore do not thou gather and conclude, that God is well pleased with the good things thou dost, onely because the things done by thee are good in themselves: if thou so do, thou deceivest thyself, thou gatherest Gods good liking and his approbation by a false ground onely from thine own fancy: and the divell and thine own corrupt heart deceive thee, thou must find thyself regenerate, and got out of thy natural state and condition, and thy person pleasing to God through Christ, before thou canst think, speak, or do, any thing that the Lord may like and approve of, and accept as pleasing to his holy majesty. Haply some will say, Gods chosen, his elect, are beloved of God being yet in their natural state and condition, for Gods love is essential in God, and of the same nature with himself; and those whom he hath loved from all eternity, and of his mere love elected and appointed to life and salvation, them he doth embrace in his love at all times, even when they are uncalled, and as yet in their natural state and condition: therefore it may seem that their persons and their works are pleasing to God though they be yet unregenerate, and as yet in their natural state and condition. For answer to this, we must know, that there be different degrees of Gods love extended towards his chosen; Gods love in itself admits neither more nor less, it is all one, but as it is extended and reached out towards Gods chosen, A distinction needful to be known and considered. there be different degrees of it: for Gods elect are loved of God before their calling, as the elect of God onely known to God so to be,( for he onely knows them to belong to his election in time to be called) with that degree of love that is proper to his elect uncalled; but when they are called and justified, then they are loved of God with a further degree of his love, even to an actual acceptation and liking of their persons, and good things done by them as pleasing to him in Christ. So that still it remaines a truth, that if thou wouldst be actually accepted of the Lord, think, speak, and do, the things pleasing to his holy majesty, thou must find thyself regenerate, and set out of thy natural state and condition, and that thy person is actually accepted of God in Christ. observe yet further, the Apostle saith, They that are in the flesh cannot please God. He speaks here of pleasing God, not of meriting or deserving any good at the hands of God; we find not that affirmed in any place of the book of God, of the best and most holy obedience of Gods children, that it merits or deserves any good at the hands of God. This we often find affirmed in Scripture of the obedience of Gods children, that it is acceptable to God,& that the good things done by them are accepted and pleasing to God through Christ: but never do we find it said of the obedience of Gods children, that it merits or deserves any good at the hands of God. No, it cannot be gathered out of any place of Scripture by any good consequent, that the holy obedience of Gods children and the good things done by them, do merit or deserve any good at Gods hands. So that on this ground, thus comparing this text with other places of Scripture, we may gather and conclude thus much. That the greatest and highest degree of excellency that our holy obedience to Gods will can reach unto, is this, Our obedience to Gods will, at the best and highest degree, goes no further then to the pleasing of God in and through Christ. to please God, to be accepted of God as pleasing to his holy majesty in and through Christ. We can go no further then to the pleasing of God in and through Christ, by our best obedience, in and by our best thoughts, words, and works; our best and most holy works merit no good at the hands of God, they onely are pleasing to God through Christ. This is that we find urged by the Apostle on the believing Thessalonians. 1. Thess. 4.1. 1. Thess. 4.1. saith he, We beseech you, brethren, and exhort you in the Lord Iesus, that ye increase more and more, as ye haue received of us, how ye ought to walk, and to please God. As if he had said, It is the thing we urge and press on you, and this ye haue received of us, that ye ought to walk in holinesse and the good ways of God, to the pleasing of God. Genes. 5.24. Gen. 5.24. it is said of Henoch, that he walked with God; he carried himself justly and vnbleameably as in the sight of God continually. And of this the holy Ghost speaks thus, Hebr. 11.5. Heb. 11.5. That before he was taken away, he was reported of, that he had pleased God. His holy life and carriage was accepted of the Lord as pleasing to him: and in carrying himself holily as in Gods sight continually, he went no further then to the pleasing of God. Coloss. 1.9.10. Colos. 1.9.10. the Apostle saith, he prayed for the Colossians, that they might be fulfilled with the knowledge of his will, in all wisdom and spiritual understanding, that they might come to this, that they might walk worthy of the Lord and please him in all things. Hebr. 13.16. saith the Author of that Epistle, To do good and to distribute forget not, for with such sacrifices God is pleased. It is but an idle and a foolish cavil of the Papists on that place, that the word there is promeretur, which( say they) signifies, Gods favour is thereby merited and deserved; for so they make promeretur to haue a passive signification, and so indeed the latin word is but a barbarous term. The word original is {αβγδ}, God is well pleased with such sacrifices: he is pleased to accept of them in and through Christ, as the Apostle speaks, 1. Pet. 2.5. Ye are made an holy Priesthood, to offer up spiritual sacrifices acceptable to God by Iesus Christ. And to these we might join many other testimonies of Scripture proving the point in hand, that the highest degree of excellency our most holy obedience to Gods will can reach to, is this, to please God, and to be accepted of God, as pleasing to him in and through Christ: and the reason of it is this. Our best obedience, even our best righteousness, is stained with our intermeddling corruption, there is such sinfulness cleaving to it, as it is not able to stand without reproof in the sight of God, if he should examine it strictly: but the Lord is pleased to pardon the sinfulness of the obedience of true believers, and so to accept of it in Christ, not in itself, but in Christ it is pleasing to him. And therefore it must needs be a truth, that the highest degree of excellency our most holy obedience to Gods will can reach to, is to please God, and to be accepted of as pleasing to him in and through Christ. Now then this truth makes directly against that erroneous opinion of the Papists, An erroneous opinion of the Papists overthrown. in that they hold and teach, that the obedience of true believers doth answer the iustice of God, and makes them more just in the sight of God. That cannot stand with the truth now delivered: we are to hold it for a certain truth, that our most holy obedience is so far from meriting any good thing at the hands of God, as that it pleaseth not God unless he behold it in mercy, and in the face of Iesus Christ. And so for the use of the point to ourselves, we must learn to take heed that we rest not on any good thing in us, We are to renounce all merit of any good in ourselves, or done by ourselves. natural popery abiding in the best of Gods children. or in any good done by us, as meriting and deserving good at the hands of God. There is a kind of natural popery; we are naturally inclined to rest on some goodness in ourselves, or in some good done by us as deserving good at the hands of God: yea the best of Gods children haue some dregs of this natural popery still abiding in them, they are given to ascribe too much to their own holinesse, and to their own holy obedience: many times they think, if they could attain to such a measure of holinesse, and such a measure of holy obedience, then they should be well. Indeed it is true, the more holinesse we haue, and the greater that our holy obedience is, the more and the greater will be our comfort: yet we must take heed we ascribe not too much to our holinesse, and that we advance not our holy obedience to an higher degree then this, to please God, and to be accepted of him, as pleasing to him in and through Christ. That is the highest degree of excellency our most holy obedience to Gods will can reach to: and as Christ hath taught us, Luke 17.10. Luk. 17.10. When we haue done all those things which are commanded us, we are to say, we are unprofitable seruants. Yea saith the Papist, say so for humilities sake, and out of modesty, though we be not unprofitable. A poor shift, as if Christ should teach us to say for humilities sake, that which is not true. When he bids us say, we are unprofitable seruants, doth he bid us speak an untruth? No without question, we are to say so, and in so saying we speak the truth; we merit no good at the hands of God by our best and most holy obedience: we are to renounce all merit of any good in ourselves, or done by ourselves, and to lay claim and title to all good things both of this life, and of the life to come, onely by this, that we are the adopted sons of God in Christ, by whose merit we are justified, and by whose Spirit we are sanctified. And yet we must not hereupon cast off all care of doing of good things, because by doing of them we merit no good at the hands of God: no, we are in way of thankfulness to God for his mercy, to yield to him all holy obedience, and to be stirred up to do good things, because they are pleasing to God through Christ, though there were no heaven to reward vs. Come we now to Verse 9. VERSE 9. Now ye are not in the flesh 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. our Apostle having in the Verses before, from the first Verse hitherto, made known in general, how it is with such as are after the flesh and such as are after the Spirit: that the one sort savour the things of the flesh, and the other the things of the Spirit: and that the wisdom of the flesh is death, and the wisdom of the Spirit is life: and that the wisdom of the flesh is enmity against God, because it neither is, nor can be subject to the Law of God; and thereupon brought in this conclusion, that they that are in the flesh cannot please God. In this 9. verse, he makes application of his doctrine to the believing Romans, and he labours to cheer them up& to comfort them: and lest they should be discouraged, dejected, and cast down, and made sad by that sentence of his, that they that are in the flesh cannot please God, he tells them for their comfort, that they are not in the flesh: as if he had said, howsoever I thus speak, and affirm this as a certain truth, that they that are in the flesh cannot please God, yet I am persuaded better things of you, and I dare boldly affirm this of you, and tell you for your comfort, that you are not in the flesh. Now ye are not in the flesh. And he amplifies that by the contrary, affirming the contrary of them, that they were in the Spirit, Ye are not in the flesh but in the Spirit. And again, he doth not barely affirm this of them, that they were in the Spirit; but he further subjoins proof and confirmation of it, from the inhabitation and dwelling of Gods Spirit in them: he saith they were in the Spirit, because the Spirit of God dwelled in them. And lest any amongst the Romans should presume on it, that they were not in the flesh but in the Spirit and true Christians belonging to Christ, on a false ground haling comfort to them that did not belong to them, the Apostle adds a caveat or a wartch-word, that every one should look whether he haue the Spirit of Christ or no, affirming this in the last words of the verse, that he that hath not the Spirit of Christ is none of his: But( saith he) if any man hath not the Spirit of Christ the same is not his. And so we see the general matter of this verse, it containing a particular application of the Apostles former doctrine made to the believing romans; the Apostle affirming this of them, that they were not in the flesh but in the Spirit, confirming that from the dwelling of Gods Spirit in them, and thereunto subioyning a caveat to take heed that none of them deceive themselves, but that they should look to it that they had the Spirit of Christ; the Apostle affirming this, that if any man amongst them haue not the Spirit of Christ, the same is none of his. Now ye are not in the flesh: that is, Interpretation. ye believing Romans are not in the dregs and filth of nature, you are not unregenerate and in your natural state and condition. But in the Spirit. The Apostle opposeth this to that, to be in the flesh: and so the meaning is easily gathered, namely this, {αβγδ} but ye are regenerate, sanctified, and set into the state of grace. Because or for the Spirit of God dwelleth in you: the original word is the same we haue 2. Thess. 1.6. 2. Thesse. 1.6. {αβγδ}. For it is a righteous thing with God to recompense tribulation to them that trouble you. By the Spirit of God, we are here to understand the third person in Trinity, the holy Ghost: and the word God, is here to be taken personally for the first person in trinity, God the Father. Dwelleth in you. This phrase is metaphoricall, borrowed and taken from householders, from such as haue their certain abode and residence in a place or house, and do there busy themselves, and exercise their power and authority: and it signifies the true and powerful presence of Gods Spirit, that the Spirit of God is in the faithful, not onely in his infinite essence, as he is in all other things filling heaven and earth, but by his special presence, by the efficacy and working of his Spirit, enlightening them, quickening them, and ruling and governing in them throughout, in all the powers of their souls, and in all the parts and members of their bodies, as Satan and seven other spirits are said to dwell, Matth. 12.45. And so the Apostles meaning is this, because the Spirit of God is in you, not onely as he is in all other things in regard of his infinite essence, but in more special manner, even by his true powerful working presence, by the efficacy and working of his grace. But if any man hath not the Spirit of Christ. By the Spirit of Christ, we are to understand as before, the holy Ghost, who proceeds both from the Father and from the son. And for a man to haue him, is to be understood as before, to haue him dwelling and abiding in him, not onely in regard of his essence, but also by his true and powerful working presence, by the efficacy and working of his grace in special manner in him. He is none of his: that is, none of Christs, he belongs not to him, he is not a lively member of Christ. Thus then the meaning of the Apostle in the words of this verse, is thus to be conceived. Now ye believing Romans are not in the dregs of nature, ye are not unregenerate, in your natural state and condition: but you are regenerate and sanctified, because the holy Spirit of God, even the holy Ghost, who proceeds from God the Father, is in you; not onely as he is in all other things, in regard of his infinite essence, but in more special manner, even by his true powerful and working presence, by the efficacy and working of his grace: but take this with you, if any whosoever he be haue not the holy Ghost, who proceeds from the son as from the Father, and is also the Spirit of Christ, abiding in him, not onely in regard of his essence, but also by his true powerful working presence, by the efficacy and working of his grace in special manner; he is none of Christs, he belongs not to him, he is no lively member of Christ. Now first observe we, that the Apostle having before delivered general doctrine, here in this verse he comes to apply it,& he doth apply it in particular to the believing Romans; both for the comfort of them that were to be comforted,& for the warning of such as might haply apply& appropriate comfort to themselves which did not belong to them, to look to the ground of that comfort they took to themselves. Herein we may see the heavenly wisdom of the Apostle, and by what Spirit he was guided; but to pass by that. From this method of the Apostle, and from his manner of proceeding, we are given to understand thus much: That the right manner of dividing the word of God is this: In preaching the word, general doctrines propounded and proved, must be particularly applied to the use of the hearers. general doctrines must not onely be propounded and proved, but they must also be particularly applied to the use of the hearers; even to profitable use for their edification. It is not enough in preaching the word of God to deliver general doctrines, and to clear and confirm them by strong evidence of Scripture and reason, but application must also be made of them to the use of the hearers, for their instruction, for their reproof, for their comfort, and every way for their good, as need shall require, and as just occasion is offered. Doctrine taught must be applied particularly, by instructing, confuting, reproving, and comforting, as occasion is offered. 2. timothy 4.2. 2. Tim. 4.2. the Apostle lays this charge on timothy, Preach the word, that is, publish the doctrine of the word: and not onely so, but saith he, Be instant in improving, rebuking, and exhorting, with all long suffering and doctrine. Tit. 2.15. Tit. 2.15. saith he, These things speak, and not onely so, but exhort, and rebuk with all authority. And this we find to haue been the practise of holy men in preaching the word of God, John Baptist Matth. 3. preaching the word, he applies it home to the hearts of his hearers, even to the hearts of the pharisees and Sadduces that came to his baptism. Verse 7.8.9.10. Mat 3.7.8.9.10. O generation of vipers,( saith he) who hath forewarned you to fly from the anger to come? Bring forth therefore fruits worthy amendment of life. And think not to say with yourselves, We haue Abraham to our father: For I say unto you, that God is able of these stones to raise up children unto Abraham: and now also is the axe put to the roote of the trees, therefore every three which bringeth not forth good fruit, is hewn down and cast into the fire. Act. 2.22. &c. to 37. Thus also Peter preaching to the Iewes, Acts 2. he makes application of his doctrine to them in particular, from verse 22. to 37. he discovers to them their particular sin in crucifying the Lord of life and glory, and lays before them their sin, with all necessary circumstances of aggravation. And to these we might join the example of Nathan, 2. Sam. 12. and others clearing and confirming this truth, that in preaching the word, doctrine must not onely be taught in general, but it must also be applied to the use of the hearers, for their instruction, reproof, and comfort, and every way for their good, as need shall require, and as occasion is offered. And why; there is reason for it, as First, this: The Lord hath ordained, the preaching of his word not onely for the edification and the understanding, but also for the information of the iudgement, and for the reformation of the heart and life: even to bring into captivity every thought to the obedience of Christ. 2. Corinth. 10.5. and that the heart may be stirred up to a love of God and good things, and to a true hatred of evil. again, some hearers of the word are in their natural blindness and hardness, some in their carnal security, and others shrowd themselves under hyprocrisie: and therefore they must be dealt withall not onely with evidence of truth, but also with powerful application of the truth; that the ignorant may come to the knowledge of the truth; the senseless& secure be roused out of their security; and the hypocritical made to see their sin. And therefore in preaching the word doctrine must not onely be taught in general, but it must be applied in particular to the use of the hearers, for their instruction, reproof, and comfort, as need requires, and every way for their good as occasion is offered. And this first meets with that kind of preaching that is onely in general terms, Preaching onely in general terms not such as it ought to be. and never comes near the heart and conscience; as some preachers there be, that onely deliver general things, and never come to particular application: if they do, it is but ouerly: they deal with sin as vnskilfull men use to meddle with curious works made by the hand of cunning artificers, nicely for fear of putting some thing out of due place and proportion: or as private persons use to speak of state matters in general terms, warily and a far off, lest they may be entangled in their speech. Such preaching cannot be justified as good and profitable. again, is it so that in preaching the word of God, Hearers of the word preached must suffer not only teaching& instruction, but also just reproof and reprehension. doctrine must not onely be taught in general, but it must also be applied in particular to the use of the hearers, for their instruction, reproof, and comfort,& every way for their good, as need requires, and as occasion is offered? Surely then hearers of the word must suffer both teaching and instruction, and also the word of reproof and reprehension, as occasion is offered to the Preacher. Men must not start aside when the word is taught and applied to their just reproof, and when their particular sins are discovered and laid before them, and the judgements of God are justly denounced against them: men must hear with willingness and patience the word of just reproof, and not quarrel with the affection of the speaker, when they are justly taxed for their sins, and say, the Preacher speaks out of spleen or malice: if they do, it is not onely an argument that their souls are possessed with a spiritual frenzy, but of Gods iudgement imminent and ready to fall on them. When men cannot abide to be touched, but they fret and chafe, and take on, and will haue the Preacher speak pleasing things to them, this is a sign they are soul sick, This iniquity saith the Prophet, Isay 30.13.14. shall be to them as a breach that falleth, both suddenly and remediless, like the breaking of a potters pot, which is broken without pity, and in the breaking thereof is not found a sheared to take fire out of the hearth, or water out of the pit. And consider we that the word of God truly taught and applied to the heart and conscience, to the discovering of sin particularly, it never returns empty; if it work not godly sorrow and amendment, certainly it works hardness and impenitency, it is either the savour of life to life, or the savour of death to death: and remember withall what Salomon saith, Prou. 28.9. He that turneth away his ear from hearing the Law, even his prayer shall be abominable. He that refuseth to heat God speaking in his accusing, condemning, and threatening Law, the Lord will deal with him proportionably, and will in iustice turn away his ear from his prayer. Oh then learn we to submit ourselves, not onely to be taught the truth, but also to be reproved, and to be rebuked for any thing that is amiss in vs. We haue hitherto stood on the Apostles method and maner of proceeding: come we now to the matter of this verse. And whereas the Apostle here affirms it of the Romans, to whom he writ, that they were not in the flesh but in the Spirit, it may be demanded how the Apostle knew this? might not he be deceived, and err in his iudgement and opinion touching the Romans? did he know it for certain that they were not in the flesh but in the Spirit? Answer. doubtless he did, and he was not deceived in his iudgement; he had the infallible assistance of Gods Spirit, and he could not err in that he taught and delivered; and he knew that the Romans were not in the flesh but in the Spirit, by the spirit of discerning that was proper to him and to other Apostles. The holy Prophets of God and the holy Apostles, had an extraordinary spirit of discerning, The holy Prophets of God and the holy Apostles had an extraordinary spirit of discerning. Use. They might therefore lawfully use imprecations against particular persons. even a spirit of revelation, by which they could discern who were regenerate, and who were not: who were Gods children,& who were not. Paul was able by the spirit of discerning to see and discern that the same faith dwelled in timothy that dwelled before in his grandmother Lois, and in his mother Eunice. 2. Tim. 1.5. Peter knew by the spirit of revelation, that Simon Magus was in the gull of bitterness, and in the bond of iniquity: I see saith he, I discern it well, that thou art in the gull of bitterness, and in the bond of iniquity. Acts 8.23. And in this respect on this ground, the holy Prophets and the holy Apostles might lawfully use imprecation against particular persons, as Paul did against Alexander the copper Smith, 2. Tim. 4.14. Alexander the copper Smith hath shewed me much evil, the Lord reward him according to his works. Thus I say, the holy Prophets& the holy Apostles might do, because they had an extraordinary spirit of discerning, and were able to see and discern who were incurable enemies of God;& because they were carried with a pure zeal of Gods glory, not mixed with hatred or desire of reuenge; but this may not ordinary men do. This may not ordinary men do. Men that are but of ordinary gifts, whether Ministers or others, they may pray against the bad cause the wicked enemies of God maintain simply and absolutely; but against their persons they may not pray simply, but only with a condition, if otherwise the good estate of the Church cannot continue, or religion be preserved. And therfore it is a bold and a monstrous presumption in any whatsoever they be, that take on them to discern of some particular persons, that they are reprobates, and such as shall certainly be damned. Indeed we may safely say of wicked and profane persons, and such as hold on a course in sin, that they are in a damnable case and state, and that if they go on in that state, they are sure to go to hell: but certainly to determine of their final state, that is more then any man can do. Some fantastic spirits take on them by looking on mens faces to dive into their hearts, and then to pronounce them hypocrites and unregenerate, and such as haue not repented of their sins. Though they haue no just cause otherwise to judge of them, but that they are religious, and such as fear God, yet they say they can tell by looking on their faces, that they are hypocrites and unregenerate. An idle, foolish, and wicked conceit; we are but men of ordinary gifts, we haue not that extraordinary spirit of discerning that the holy Prophets and Apostles had. And if we see men outwardly reformed and resembling Gods children, that they carry themselves as the children of God,( they may deceive us indeed) but if they so carry themselves, we are to judge of them charitably, and in the iudgement of charity to hold them to be in the number of Christians: and they that otherwise judge, they know not of what spirit they are, as Christ said to james and John, Luke 9.55. they are carried with a lying and a deceiving spirit. Now here further observe we, that the Apostle being guided by the Spirit of God, affirming of the believing Romans that they were not in the flesh but in the Spirit: that they were in the Spirit: without question the very best amongst the believing Romans had flesh and corruption still in part abiding in them, and yet the Apostle counts them holy and regenerate, and in the Spirit: and his estimation and account of them was Gods account, the Lord did so esteem and account of them; for the Apostle spake as he was moved by the holy Ghost. So the point hence offered is this. That the Lord accounteth true believers, his children, in whom there is flesh and corruption still abiding in part, God accounts true believers holy and sanctified persons though corruption still abides in thē in part. holy and sanctified persons, and such as are in the Spirit. Though true believers, Gods children, haue flesh& corruption still in part abiding in them, and shall haue so long as they be in this world, and be but in part sanctified and in part holy, in regard of inherent holinesse, yet the Lord is pleased to esteem and to account of them as holy and sanctified persons, and such as are regenerate and in the Spirit. And hence it is that the Lord is pleased to style true believers with the name and title of his children, of his seruants, of his Saints, and holy ones. job 1.8. the Lord gives this testimony of job to the divell himself, that he was his seruant: saith he, Hast thou not considered my seruant job? And often we read of david, that he is called the seruant of the Lord, as psalm 89.20. I haue found david my seruant. And the Apostles usually style those to whom they writ, by the name and title of Saints. Rom. 1.7. To all you that be at Rome beloved of God, called to be Saints. 2. Corinth. 1.2. 1. Cor. 1.2. 2. Cor. 1.1. To the Church of God which is at Corinthus, to them that are sanctified in Christ Iesus, Saint by calling. Colos. 3.12. Now therefore( saith the Apostle) as the elect of God holy and beloved. He calls them Saints or holy, that were but in part sanctified, and in part holy, in regard of inherent holinesse. Yea we find that such as are sound and sincere, and upright hearted, they are often in Scripture said to be just, and holy, and righteous. Psal. 32.11. Be glad ye righteous, and rejoice in the Lord, and be joyful all ye that are upright in heart. Prou. 20.7. He that walketh in his integrity or uprightness is just: he is a just and a righteous man. job 1.8. Hast thou not considered my seruant job, how none is like him in the earth, an upright and just man, one that feareth God and eschueth evil? By these and many other places of Scripture, we see that though Gods children haue flesh and corruption still abiding in them, and be but in part sanctified, and in part holy, in regard of inherent holinesse, yet the Lord is pleased to esteem and to account of them as holy and sanctified persons, and such as are regenerate and in the Spirit. For why, the reason and ground of this truth is this. The Lord is so good and so gracious to his children, as that he iudgeth of them according to the better part, even according to their regenerate part, and according to the beginning of his renewing and sanctifying graces that are in them: and the least measure of true sanctifying grace in the soul of a true believer, makes him most precious in the eyes of the Lord: and the Lord is so good and so indulgent a father to his children, as that he as it were winkes at their infirmities, and takes no notice of them: no though they be great, he is pleased to pass by them, as Iam. 5.11. job is accounted patient, Ye haue heard of the patience of job: though indeed job had sore fits of impatiency, job 3.1. And so though david had many failings, as in his hasty purposing and swearing the destruction of Nabal, and in his rash sentence against Mephibosheth, yet the Lord passeth by them, and gives this testimony of him, 1. King. 15.5. that he did that which was right in the sight of the Lord, and turned from nothing that he commanded him all the dayes of his life, save onely in the matter of uriah the Hittite. Now the Lord being thus good and gracious, and thus indulgent to his children, he judging of them according to the better part: on this ground we may resolve on this as a certain truth, though Gods children haue flesh and corruption still abiding in them, and be but in part sanctified, and in part holy, in regard of inherent holinesse, yet the Lord is pleased to esteem and to account of them as holy and sanctified persons, such as are regenerate and in the Spirit. Now then this doctrine may serve as a ground of sweet and excellent comfort to Gods children, Comfort to Gods children who are much troubled with their sinful corruptions& infirmities. even to such poor believing Christians as find themselves much encountered& much troubled with their sinful corruptions, and sinful infirmities. Art thou one that endeuorest to please God? and dost thou make conscience of every sin, both in thought, word and dead? and yet thou findest in thyself an exceeding measure of rebellious corruption, much ignorance in thy mind, much perverseness in thy will, and great disorder in thy affections: thou art troubled and clogged with many sinful corruptions and infirmities? Be not thereupon utterly dejected and cast down, and altogether out of heart and discouraged; but comfort and cheer up thyself with this, that thou being truly sanctified, though but in part, and in a very small measure; yet thou having the least measure of true sanctifying grace in thy soul, the Lord of his gracious goodness is pleased as it were to overlook thy corruptions and thy sinful infirmities, and to take no notice of them; and his eye is on that holinesse and on that grace that is in thee: and though it be but in part, and poor, and weak for the measure of it, yet he looks on that, and in respect of that he is pleased to esteem and to account of thee, as holy, and sanctified, and regenerate, and as one that art in the Spirit. Indeed thou hast cause to be grieved and humbled for thy rebellious corruptions and sinful infirmities; and thou art to groan under the burden of them, and to labour and strive against them continually: yet take heed thou do not because of them deny the work of grace, and be a false witness against that grace of God that is in thee, and think there is nothing in thee that God likes or is pleased withall, because thou hast many sinful corruptions, and many sinful infirmities still abiding in thee. No, no, take heed of that, that is the divels argument, by which he troubles a poor weak Christian; he tells him, thou hast many sinful corruptions in thee, and thou canst not be freed from them: though thou labour and strive against them, yet they still cleave to thy soul, and therefore thou hast nothing in thee that is pleasing to God; thou art but an hypocrite, there is no goodness in thee, and the like. Oh take heed of yielding to Satan in this, and so denying the work of grace that i● in thee: though thou be but in part sanctified, and in part holy, and though thou haue as it were but a dram of true holinesse, and true grace in thy soul, yet the Lord is pleased in the riches of his mercy, to esteem and to account of thee as an holy and sanctified person, as one that art regenerate and in the Spirit. Yea but thou wilt say: I doubt whether I haue any truth of grace in me or no, I find such a measure of corruption in my heart and soul. How shall I know that I haue true grace and true holinesse in me? Answer. By this thou shalt certainly know it, if thou find in thee a new disposition throughout in thy mind, will, and affections, and in all the powers of thy soul, thy mind is not onely enlightened, and made able to see and discern what is good and what is evil, but thy heart is also changed, and thou dost now love and like good things which were formerly distasteful unto thee; and thou dost hate and loathe evil and sin, because it is sin and displeasing to God, and even that sin that in former times was best pleasing to thee: and howsoever there be much corruption still abiding in thee, much unbelief, doubting, and deadness of heart, and much untowardness to good things, and a proneness to evil and sin, yet thou art displeased with thy corruptions, and thou dost desire to be purged from them, and thou dost earnestly desire grace and sanctification: yea thy desire is such a desire as is seconded with a careful, and conscionable, and constant use of all good means that serve to purge out corruption, and to work grace in thee. Comfort thyself, thou art blessed, Christ himself hath so pronounced thee, Matth. 5.6. Blessed are such as hunger and thirst for righteousness, for they shall be filled: Thou hast true grace and true holinesse in thee, and though it be but weak and poor for the measure of it; and though thy failings against thy purpose be such as the world takes notice of, and for them accounts thee an hypocrite and dissembler, yet comfort thyself on this ground, the Lords eye is on the truth of grace and holinesse that is in thee, he sees that, and takes notice of it; and of his abundant goodness and mercy, in respect of that he esteems and he accounts thee as an holy and sanctified person, as one regenerate and in the Spirit; and that may be a great and singular comfort to thee: think on it to thy comfort. Come we now to the Apostles argument, by which he proves the believing Romans not to be in the flesh but in the Spirit; in these words, Because the Spirit of God dwelleth in you. The Apostle proves the believing Romans not to be in the flesh but in the Spirit, from the inhabitation of the Spirit of God in them; he reasons thus: The Spirit of God dwelleth in you, that is, the holy Spirit of God is in you in special manner, by his true powerful working presence, by the efficacy, and by the working of his grace: therefore you are not in the flesh but in the Spirit. Now from this manner of reasoning onely note we thus much. That the indwelling of Gods Spirit, the powerful working of Gods Spirit in men, Such as find Gods Spirit working in them in special maner, are certainly regenerate. certainly proves that they are regenerate. Such as find Gods Spirit dwelling in them, and working in them in special manner, they may certainly conclude that they are regenerate, and that they are truly sanctified. And it is a good argument: I find and I feel the efficacy and the power of grace, and the working of Gods Spirit in my heart and soul in special manner, therefore I am regenerate. For why, the special work of Gods Spirit in Gods elect, it is their regeneration and their renovation according to Gods image; and where the Spirit of God dwells and works in special manner, he transforms into the similitude of his own image, and he works a new, holy, and heavenly disposition: and therefore the argument must needs be good, I find and feel the power of grace, and the working of Gods Spirit in my heart and in my soul in special manner, therefore I am regenerate, I am truly sanctified. If then a man or woman desire to gather and conclude their own regeneration and true sanctification on a good ground, How a man may certainly conclude that he is regenerate. let them look that it be from the indwelling of Gods Spirit in them, and that they find and feel the power of grace, and the working of Gods Spirit in their hearts in special manner: thereupon a man may certainly resolve that he is regenerate. It is not illumination, nor the common gifts of Gods Spirit, though they be in thee in great measure, that will certainly prove that thou art regenerate. No, no, thou mayest haue the common gifts of Gods Spirit in great measure, thou mayest haue a great deal of knowledge, and that of heavenly things, and be able to speak and discourse of them to others to good purpose, and yet be a man unsanctified. Iudas was a man that had great knowledge, no question Christ taught him many good things, and he taught others, yet was he a man unsanctified: therefore deceive not thyself, the divell will suffer any man to say, I am regenerate, I am sanctified. But wouldst thou prove it, and haue such proof of it as may comfort thine own soul, and silence the divell though he do oppose thee: never rest till thou be able to say and that truly, I find and feel the power of grace, and the working of Gods Spirit in my heart and soul in special manner, and therefore I am regenerate: that is both an holy and a sure kind of reasoning, and that will not deceive thee. In the next place, we are to mark how the Apostle here expresseth the being of Gods Spirit in the believing Romans: he saith, the Spirit of God dwelled in them. This phrase and form of speech offereth to us several particulars, as first this, hence we are given to understand thus much. That the Spirit of God is in Gods children in special manner. Gods Spirit is in Gods children in special manner. The holy Spirit of God is not onely in Gods children as he is in all other men and in all other things, in regard of his infinite essence and being, but in more special maner, he is in them by his true powerful working presence, he as it were busies himself in them, he is resident in them, as an householder in his own family, as a Lord, and as a commander; and in them he shows forth the efficacy, power, and working of his grace. And hence it is that the Apostle saith, that true believers, Gods children, are the temples of the holy Ghost, 1. Corinth. 6.19. 1. Cor. 6.19. Know ye not that your body is the temple of the holy Ghost which is in you, whom ye haue of God? as if he had said, the holy Ghost is in you that truly beleeue, in your bodies, and in your souls, by his special presence, making them fit temples for himself; and as in his holy temple he doth more clearly manifest his special presence then he doth any where else in the world besides: so is he in you, in your bodies and in your souls in special manner. And to this purpose speaks the Apostle, 1. Corinth. 3.16. 1. Cor. 3.16. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? and verse 17. the latter end of it, For the temple of God is holy, which ye are. And hence also it is that the Apostle Peter calls true believers a spiritual house, a mansion, an house or an habitation of the Spirit, an house wherein the Spirit of God is resident as an householder: 1. Pet. 2.5. 1. Pet. 2.5. Ye as lively stones be made a spiritual house. And to these we might add many other evidences of Scripture, showing this to be a truth, that the Spirit of God is resident in Gods children in special manner, even by his true powerful working presence, showing forth in them the efficacy, power, and working of his grace. And the reason and ground of this truth is this. The Spirit of God is in Gods children as he is in Christ their head, though not in the same measure: he is in Christ in fullness, in them in their measure and proportion; yet in them he is as in Christ, for the same Spirit is in Christ and in his members; 1. Corinth. 6.17. 1. Cor. 6.17. He that is joined to the Lord is one spirit. And therefore it must needs be, that the Spirit of God is in Gods children in their measure in special manner, even by his true powerful working presence, showing forth in them the efficacy, power and working of his grace. Haply here it will be demanded, wherein the Spirit of God doth show the efficacy, power, and working of his grace in Gods children? To this I answer. He shows it forth in three things. In three degrees appears the power of Gods grace in Gods children. 1. In kerbing and restraining the fl●sh and corruption that still in part abides in them, from breaking out in the full force and strength of it. Saint John saith, 1. joh. 3.9. 1. joh. 3.9. The seed of grace keeps the regenerate that they cannot sin. 2. In putting into their minds a new light of knowledge, and into their wils and affections new motions and new inclinations; and directing them to do things pleasing to God, according to the measure of the Spirit and grace received, as the Prophet saith, Isay 30.21. Thine ear shall hear a word behind thee, even the voice of the Spirit in thee, saying, This is the way, walk ye in it, when thou turnest to the right hand, and when thou turnest to the left. 3. In making the means of salvation, the word, prayer, and Sacraments, profitable to them, conveying the comfort of them into their hearts, and there sealing up the fruit of them: for it is the Spirit of God that makes the word profitable, and prayer effectual to pierce the heauens, and the Sacraments truly comfortable. Thus then conceive we the doctrine, that the holy Spirit of God is in Gods children in special manner by his true powerful working presence, showing forth in them the efficacy, power, and working of his grace, in restraining that corruption that still abides in them from breaking out in the full force, and in putting into their minds a new light of knowledge, and into their wils and affections new motions and inclinations; and directing them to do things agreeable to the will of God, according to the measure of the Spirit that is in them: and in making the means of salvation truly profitable& comfortable to them, sealing up the fruit of them in their hearts and souls. Now this being a truth, it may serve as a ground of trial to every one of vs. How we may try whether we haue the Spirit of God in us to our comfort, or no. On this ground we may try whether we haue the Spirit of God in us to our comfort or no. Dost thou find the holy Spirit of God resident in thee in special maner? dost thou find that he is in thee by his true powerful, working presence? dost thou feel the efficacy, power, and working of his grace in thy soul? doth he restrain thy corruption from breaking out, that it cannot now break out as it was wont? doth he inwardly rebuk thee for every known sin? John 16.8. Hath he set up a new light in thy mind? hath he put new motions and new inclinations into thy will and affections? doth he direct thee to do things agreeable to the will of God? dost thou find that now thou art enabled fruitfully to partake in the holy ordinances of God? to hear the word of God in some measure to thy profit and comfort; to pray with fervency of spirit, that thy prayers pierce the heauens? Is it thus with thee? certainly then the Spirit of God is in thee to thy comfort; he dwells in thee as a master in his own family, and as a father with his children: yea he delights in thee as in his own proper house and mansion. And he being the God of hope, and peace, and true comfort, how canst thou then want true peace or true comfort? assuredly thou shalt never want true peace or true comfort either in life or death, and that is an excellent state. But on the other side; art thou one that findest not in thee the true powerful working presence of Gods Spirit? dost thou not feel the efficacy and power of his grace in thy soul? is thy corruption, and are the vile lusts of thy heart as strong in thee as ever they were? dost thou make no bones of known sins? dost thou without inward rebuk break the Sabbath, sell thy commodities on that day whatsoever they be? art thou as covetous? and dost thou find that thou art as blind and as ignorant as ever thou wast? art thou a formal and drowsy hearer of the word of God? hast thou no life nor fervency in prayer, but thou prayest of form and custom, and the like? Is it thus with thee? deceive not thyself, thou canst haue no comfort in this that the Spirit of God is in thee. Alas, the Spirit of God is no otherwise in thee as yet, then he is in the reprobate, or then he is in the ox or horse: He is in them in regard of his infinite essence, and he sustains them in their essence and being, and so he is in thee and sustains thee. And what comfort canst thou find in it, that the Spirit of God is so in thee? surely no more then the very ox, or horse, or reprobate can find that the Spirit of God is in them. Indeed the Spirit of God is the true comforter, but as yet to thee he is no comforter at all. No, know it for truth, whosoever thou art, if thou find not the Spirit of God dwelling in thee in special manner, he will one day be a God of dread and terror to thee; he will one day awaken thy conscience, and set thy sins in order before thee: he will bring to thy remembrance the sins that now thou takest no notice of, and show thee what thou hast deserved by them, to thy utter amazement and everlasting confusion. again, is it so that the holy Spirit of God is in Gods children in special manner? Terror to those who wrong and abuse the poorest of Gods children. is he as it were resident in them as in his proper house and mansion, and as in his temple? Oh then take heed whosoever thou art, how thou dost the least wrong or the least indignity to the poorest or meanest of Gods children. Dost thou wrong and abuse a poor child of God, haply a silly man or woman? thou knowest not what thou dost; that wrong or that abuse is done to the house and temple of the holy Ghost, and assure thyself he will not put it up at thy hands. Will a Prince suffer his palace where he keeps his residence and hath his special abode, to be battered, to be digged thorough, or to haue mire, and dirt, and filth cast on it, if he be able to help it? certainly he will not. And dost thou think that the holy Spirit of God, who is of infinite power, will suffer thee to bend thy tongue as a bow, and to shoot out vile and bitter words as arrows, against the house where his holy majesty dwells and delights to dwell? Will he suffer thee as it were to batter his house, and to cast dung and filth on it, as thou dost when thou openest thy foul mouth against any child of God, and when thou lodest the children of God with reproaches, and dost cast contempt and disgrace on them: and especially when thou dost revile them for their holinesse; as when thou saist to them as some wicked and graceless wretches shane not to say tauntingly and scoffingly: Oh you are full of the spirit, you are full of the holy Ghost, the divell is within you? Will the holy Spirit of God, who is a God of infinite power, and hath the command of heaven and earth, and all the hosts of them, will he suffer thee thus to do, and to escape unpunished? No, no, assure thyself he will not, his hand shall one day take hold of vengeance, and his revenging hand shall at one time or other reach thee, and light on thee. thorough the sides of Gods children thou dost cast contempt and disgrace on the Spirit of glory, that rests on them and dwells in them. 1. Pet. 4.14. 1. Pet. 4.14. and for that thou shalt not escape his punishing hand. And it were good for them to consider this, whosoever they be that seek to impose on poor weak Christians, and seek to seduce them, and to draw them into any error be it never so small: and under a colour of edification in holinesse and building on the foundation Christ Iesus, they wrong such as are the temples of the holy Ghost. It is the drift of the Apostles speech, 1. Cor. 3.11.12.13.14.15.16.17.18. 1. Corinth. 3. from verse 11. to 18. to show, that such as build on the true foundation stubble and straw, that their building shall be destroyed, though they holding the head and the foundation shall be saved, yet as it were thorough the fire. And let them consider what the Apostle there saith, verse 17. If any man destroy the temple of God him shall, God destroy. They that seduce poor weak Christians, and impose on them, they as much as in them is destroy the temples of the holy Ghost, and he will not suffer it unpunished. In the next place, in that the Apostle useth this phrase, Because the Spirit of God dwelleth in you: he saith not barely, the Spirit of God is in you, but the Spirit of God dwelleth in you: we are further given to understand thus much. That the holy Spirit of God is in Gods children, not as a sojourner, Gods Spirit hath a settled abode and residence in Gods children. or a stranger, or as a lodger, for a night, or for a short time; but as a continual indweller, he hath in them a settled abode and residence, he dwells in them at all times, and shall dwell in them for ever. The holy Spirit of God once having taken possession of the soul of a true believer, and taken up that for his dwelling house and mansion, and being in it in special manner, even by his true powerful working presence; by the efficacy and power of his grace, he is in that soul for ever, and shall never wholly depart from it. The Spirit of grace and holinesse being once in the soul of a true believer, it abides and it remaines in that soul for ever, it dwells in it, joh. 14.16.17. and it shall never utterly forsake it. joh. 14.16. saith Christ, I will pray the Father, and he shall give you another comforter, that he may abide with you for ever: and then he subjoins verse 17. even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him, but ye know him, for he dwelleth with you, and shall be in you. 1. joh. 3.9. 1. joh. 3.9. Saint John saith, The seed of God, that is, the Spirit of grace and sanctification, it remaines in them that are born anew. It is not onely in them, but it abides and it remaines in them. Rom. 11.29. Rom. 11.29. The gifts of God( saith the Apostle) are without repentance. He means not outward gifts of body or state, nor natural gifts of mind, as wit, memory, or the like, nor common spiritual good things, as knowledge, the gift of preaching, and such like: but the gifts of Gods special love bestowed on his children, as remission of sins, justification, sanctification, and amongst the rest, the Spirit of grace and holinesse; even the Spirit of God in regard of his true powerful working presence. And the efficacy and power of grace bestowed on Gods children, even that gift is without repentance, the Lord never repents him of that gift; he never calls it back, but being once had it abides for ever, and can never be utterly lost. We see then that this is a truth grounded on the word of God, that the holy Spirit of God is in Gods children, not as a stranger, or sojourner, or lodger, but as a continual indweller, and hath in them a settled abode; and the Spirit of God taking up the soul for his house and mansion, and being in the soul of a true believer, by his true powerful working presence, and by the efficacy and power of grace, he is in that soul for ever, and the Spirit of grace and holinesse is never utterly out of that soul. And the reasons of it are these. First, none is able to dispossess the holy Spirit of God, and to throw him out of his house and home; where he dwells he hath delight to dwell, he will dwell for ever: he is of infinite wisdom, he knows what he doth when he takes possession of the soul of a true believer: and he is of infinite power, none is able to overmatch him. Satan may be dispossessed of his house and mansion, a stronger then he may come vpon him, and overcome him, and take from him all his armor wherein he trusteth, and divide his spoils. Luk. 11.22. but none is able to overcome the power of the holy Ghost, and cast him our of his house and dwelling. again, the holy Spirit of God being in the soul of a true believer, by his true powerful working presence, by the efficacy of his grace, Note. that grace of his is the life of that soul, even the spiritual and heavenly life of it, which being here begun, must continue for ever: for the life of grace in Gods children must be the life of glory, it comes from the eternal Spirit of God, and it is bread in them by an immortal seed: 1. Pet. 1.23. We are born a new, not of mortal, seed but of immortal, by the word of God, who liveth and endureth for ever. It must needs be immortal and endure for ever: and for the continuance of that life the Spirit of God is continually resident in them. And therefore on these grounds we may set down this as a certain truth, That the holy Spirit of God is in Gods children, not as a sojourner, or stranger, or lodger, for a time, but as a continual indweller, and he hath in them a settled abode and residence. And the Spirit of God once taking up the soul of a man or woman for his house and mansion, and being in it by his true powerful working presence, and by the efficacy of his grace, he is in that soul for ever: the Spirit of grace and holinesse is never utterly out of that soul. An householder being but a man, is sometimes out of his house, and from home, but it is not so with the holy Spirit of God. Now before we come to the use of this point, some things brought against this truth are to be answered: as first it is objected. That grace and holinesse in Gods children is a thing changeable, for nothing is unchangeable but God: and being changeable it may be lost; and the Spirit of grace and holinesse that is now in the soul, may hereafter be out of the soul. To this I answer. That grace truly wrought, it is preserved of God by a second grace, and by a continual supply of grace and strength from God, and so made durable and lasting. And this is that the Lord promiseth to his people, Ierem. 32.40. That he will put his fear in their hearts, that they shall not depart from him: they shall haue no will to depart from him. It is objected again, that some that are partakers of the holy Ghost may fall away, Heb 6.4. and therefore the holy Spirit of God may now be in men, and hereafter out of them. For answer to this, first mark the text itself, it puts down nothing positively, but onely by way of condition or supposition, verse 6. If they fall away. again, for further answer to this, Two degrees of partaking of Gods Spirit. we must know that there be two degrees of partaking of the holy Ghost: one an inferior or lower degree; when men are onely enlightened and made partakers of the common gifts of Gods Spirit, they haue knowledge, and they haue ioy, and a kind of tickling delight in the knowledge of new and strange things, which is that Christ speaks of, Matth. 13.20. And this is that partaking of the holy Ghost that is meant in the place alleged; and this is but temporary and may be lost. But there is another, an higher and more effectual partaking of the holy Ghost, which is when men are enlightened to a certain and sufficient knowledge of Gods will, and to a rejoicing in the sweet comforts of the word under the hope of glory: and they are thoroughly wrought on, and thoroughly changed into the image of God; and there is grace in them in power and practise. And this partaking of the holy Ghost is permanent, this is lasting and durable, and can never utterly be extinct and lost. And so it still remaines a truth, that the holy Spirit is in Gods children, not as a stranger, or sojourner, or lodger for a time, but as a continual dweller: and he being in them by the efficacy of his grace, he hath in them a settled abode and residence, and he is in them for ever. Now then to apply this, Comfort to all such as find and feel the power of grace in themselves. it may serve as a ground of sweet and excellent comfort to all such as find and feel the power of grace in themselves, and find and feel the Spirit of God dwelling in them in special manner. Dost thou whosoever thou art, find and feel the Spirit of God dwelling in thee by his true powerful working presence? is the Spirit of God in thee by the efficacy and power of his grace? Then assure thyself of this to thy comfort, that self same holy and blessed Spirit of God will never forsake thee, he is in thee now, and he will he in thee for ever: he hath taken up thy soul as his own proper house and mansion, and he will dwell in it for ever; he will never be( as men sometimes are) from home and altogether absent from thy soul, he will be thy guide, thy sweet companion and comforter, both in life and death, yea and after death most of all. Sometimes poor tender hearted Christians cast out these or the like complaints: I fear I shall not be able to hold out to the end, I feel such weakness of grace in me, as I doubt when the time of trial comes I shall faint, and give over, and even fall away. Oh what dost thou thus troubling thy poor soul? why dost thou cast these needless doubts aforehand? hast thou true grace in thy soul? be it never so poor and weak for the measure, yet hast thou good evidence that there is truth of grace in thee? Comfort thyself, the holy Spirit of God dwells in thee, and he will dwell in thee for ever; he will never forsake thee: thou standest not by any power of thine own, but by the power of the Spirit of God, and he is able to uphold thee, and he will; thou hast his faithful promise, 1. Corinth. 10.13. 1. Cor. 10.13. that he will not suffer thee to be tried or tempted, above thy strength: and he will be as good as his word, he will quicken thee, and comfort thee, and uphold thee in thy greatest trials: the holy Spirit of God dwelling in thy soul, he will abide in it for ever. All the power of hell is not able to thrust him out of his house and mansion, he is stronger then all; and he having begun the life of grace in thee, assure thyself nothing shall hinder him but he will bring it to the life of glory hereafter; and therefore comfort thyself. Oh but thou wilt say, I feel not that gracious working of Gods Spirit in me, that I was wont to find and feel. It may be so: It is no otherwise with thee in this regard, then with the dearest of Gods children in all ages, they haue their turbida interualla, their troubled fits, sometimes gracious feelings, and sometimes faintings: sometimes forwardness in good things, and sometimes heaviness and deadness of heart. And remember withall, that thou art not so to conclude, I feel not the gracious working in me I was wont to feel, and therefore the Spirit of God is gone from me, and hath utterly forsaken me: that is no good conclusion, There is a substance in the oak or in the elm when they cast their leaves: Isay 6.13. Isai. 6.13. and so there may be the sap of grace and the Spirit of grace in thee, though for the present thou feelest not the gracious working of it: and if once thou feelest the power of grace in thy soul, assure thyself that gracious working will come again in time. The holy Spirit of God being in thee by the efficacy and power of grace, he dwells in thee, and will never leave thee, but will dwell in thee for ever. Yet take heed thou be not secure and careless, that thou neglect not the good means that serve to cherish the Spirit of grace and holinesse in thee: it is the Apostles exhortation, 1. Thess. 5.19. 1. Thess. 5.19. Quench not the Spirit. Through thy carelessness and security thou mayst in some sort and degree quench the Spirit: and howsoever the Spirit of God once dwelling in thee, will dwell in thee for ever, yet if thou grow careless and secure, and either neglect holy duties, or through thy security suffer thyself to be overtaken with some foul sin, the Spirit of God may so far forsake thee, as that he may seem in thine own iudgement to be clean gone, and quiter quenched and put out; and thou mayst lose the tokens and gifts of grace, as feeling of comfort and spiritual ioy, clearness of understanding, feeling and affection to goodness, fervency of love, holy boldness, and the like: and these things being gone, oh what tugging and what wrestling will there be before thou canst recover them again? And the peace of thy conscience being wounded by some foul sin, and thy spiritual ioy being gone, thou shalt never recover it in that measure thou hadst it in former times: though thy wound be healed, yet there will remain a scar and mark in thy soul so long as thou livest. Therefore take heed of security, be careful to use all good means that serve to nourish and cherish the Spirit of grace in thee, as diligent hearing, reading, meditating in the word of God, and prayer, holy conference, and such like. There is yet one thing further offered from this phrase and form of speech, dwelleth: this metaphoricall and borrowed word dwelleth, gives us further to understand thus much. That howsoever the holy Spirit of God be in Gods children in special manner, Though the holy Spirit of God be truly and really in Gods children, yet he is not so in them as that they partake of the divine essence of his Godhead. yet he is not in them so as that they partake of the divine essence of his Godhead, and so as that he doth communicate his divine nature to them, and deify them, and make them one nature with himself: no, but he is in them as an indweller, and as an householder; and their hearts and souls are as the houses where he dwells; and there is a real distinction between him and them, they are really distinguished one from another, as the dweller and the house where one dwells. Indeed the holy Spirit of God is truly and really in Gods children: the gifts and effects of the Spirit presuppose the true presence of the Spirit, but yet he is not in them by communicating of his essence and nature to them, but by his gifts, and by his effectual and special operation, and working by the power of his grace. It is the conceit of some idle, foolish, and fantastic spirits, against whom I note this. A foolish conceit of some fantastic spirits confuted. That the spirit of grace and holinesse in Gods children, is a participation of the very nature of Gods Spirit: and they say, that such as are regenerate are partakers of the divine essence of his Godhead, and so are deified. Thus they speak blasphemously. This is a blind and foolish conceit; and they that hold this are possessed with a spirit of giddiness, and they are strongly deluded of Satan: and this conceit of theirs cannot stand with this truth, that the Spirit of God dwelleth in Gods children, and is in them as an indweller. Oh but( say they) holinesse is essential in the Spirit of God, and is part of his essence and nature, as his other attributes be, his power, his wisdom, iustice, mercy, and the like: there is nothing in him accidental; and the holinesse that is in Gods children, it comes from the holinesse of Gods Spirit, and therefore it is part of his divine essence and nature. I answer. It follows not, that because the holinesse that is in Gods children comes from the holinesse of Gods Spirit, therefore it is part of his divine essence: that is no good consequence. The strength that is in any creature, in man, in bruit beasts, yea in the divell himself, it comes from the power of God; they haue no power nor strength, but it is as they haue it from the power of God: and shall we therefore say, that the strength that is in the creatures is part of Gods divine essence and nature? surely that were to make bruit beasts and the divell also partakers of Gods essence and deified, which once to think, is more then impious blasphemy. Power and strength in God are essential of his nature, but power and strength in the creatures is a quality, and accidental: and so holinesse is essential in the Spirit of God, but in Gods children it is accidental: and it is in them a created gift and quality, and yet a most excellent and precious gift, and it doth resemble the divine uncreated holinesse of Gods Spirit: therefore Gods children are said to be partakers of the godly nature. 2. Pet. 1.4. The word there used, is not {αβγδ}, {αβγδ}. but {αβγδ}, and it signifies such a precious gift of holinesse, as doth resemble the holinesse of God. And so the holy Spirit of God is in Gods children, not by communicating to them his divine essence and nature, but by his gifts, by his effectual and special working, even by the power of his grace. We haue now heard of the comfort the Apostle yielded to the believing Romans, he telling them to their comfort, that they were not in the flesh but in the Spirit: and confirming that from the indwelling of Gods Spirit in them: we are now to come to his caveat or watch-word that he gives them in the words following: But( saith he) if any man haue not the Spirit of Christ, the same is not his. In these words the Apostle gives them a watch-word, to look to it that none of them did assume and take that comfort to them that did not belong to them, but that they should see to it that they haue the Spirit of God dwelling in them indeed: affirming this, that if any man haue not the Spirit of Christ, the same is none of his. And herein appears the heavenly wisdom of the Apostle; he so applies the word of comfort to the Romans, to whom he writ, as withall he gives them a caveat and watch-word, to take heed they did not hale comfort to them which did not belong to them, but that they should look to the ground of their comfort. And this ought to be the wisdom of all good Ministers, especially when they speak to a mixed company: they are then so to order and to temper their words of comfort, as that none may abuse them, or misapplie them. In speaking and delivering the word of comfort to Gods children, which properly belongs to them, they are to take heed they lift not up the hearts of the wicked and profane, but withall they are to give them an item and a watch-word, that they presume not to lay foul and thievish hands on that comfort, and hale and pull that unto them which they haue no right to. But to pass by this, come we to the caveat or watch-word itself: But if any man haue not the Spirit of Christ, the same is not his. And here first mark and observe we the generality of the Apostles speech: he saith, If any man whatsoever he be, he speaks without exception, if any man, as if he had said, Let a man be what he will, or be a man what he may be, rich or poor, high or low, noble or base, learned or unlearned, and let him haue never so excellent gifts and endowments of body or mind, inward or outward, it skills not, it is nothing to his comfort, he cannot thereupon conclude that his state is good if he want grace and holinesse. If any man haue not the Spirit of Christ, the same is not his: he belongs not to him, he is not in the comfortable state of a true Christian. Hence then we may gather and conclude thus much. Nothing without true grace and holinesse yields to any man or woman true comfort touching their spiritual and Christian estate. That nothing without true grace and holinesse can yield to man or woman true comfort in regard of their spiritual and Christian state: it is not any excellency of body or mind, inward or outward, nor any privilege whatsoever, be it never so great, can yield true comfort to a man that wants the Spirit of grace and holinesse: such a man cannot truly gather and conclude, that he is in the comfortable state of a true Christian, though he be rich, or noble, or learned, or the like. And to make this further manifest, was it not an excellent privilege to be of the kindred of Christ in respect of blood? doubtless it was, more then to be of the bloud-royall of the greatest Monarch or Emperour in the world; yet mark what Christ himself accounts of that, Matth. 12.47. Mat. 12.47.48. when one came to him and told him that his mother and his brethren stood without desiring to speak with him,( saith he) verse 48. Who is my mother? and who are my brethren? as if he had said, what is it to be of my kindred? do you think that such a thing as may yield a man or woman true comfort? No, no, I tell you they are my brethren and my mother, that do the will of my Father which is in heaven: so he speaks in the last verse of the Chapter. Though a man or woman be allied to Christ and be of his kindred, yet if he want grace and holinesse, that is nothing, that will yield him no true comfort. Who ever had greater honour then was vouchsafed to the Virgin mary, even to bear in her womb the Lord Iesus, and to be the mother of the saviour of all Gods chosen; and yet that was nothing to yield her true comfort. Luk. 11.27.28. Luk. 11.27.28. When a certain woman lift up her voice and said unto him, Blessed is the womb that barc thee, and the paps which thou hast sucked: Nay rather( saith Christ) blessed are they that hear the word of God and keep it: blessed are they that haue grace in their hearts to profit by the word of God. And as one saith well, if the Virgin mary had not born Christ in her heart as she bore him in her womb, she had not been the better, it had been nothing to her comfort. I might instance in many other particulars showing the truth of this, that it is not any excellency of body or mind, inward or outward, nor any privilege whatsoever, that can yield true comfort to a man that wants the Spirit of grace and holinesse;& such a man cannot truly conclude, that he is in the comfortable state of a Christian. For why, the reason and ground of it is this. The excellencies of body or mind, inward or outward privileges whatsoever, that are bestowed on a man that wants the Spirit of grace and holinesse, they are of no reckoning or account with the Lord; they being but carnal and temporal, as they be where grace and holinesse is wanting, the Lord esteems them but as vanity and nothing worth. It is worth our marking to this purpose, that we find Act. 25.23. it is there said, that Agrippa and Bernice came with great pomp. The original words are {αβγδ}, they signify with great phantasy or vain show: so doth the Lord account of the great glory and pomp of the world, even as a phantasy or shadow. And therefore this we may hold as a certain truth, that it is not any excellency of body or mind, inward or outward, nor any privilege whatsoever it be, can yield true comfort to a man that wants the Spirit of grace and holinesse: such a m●n cannot truly conclude, that he is in the comfortable state of a true Christian. A common swelling and proud conceit of men and women met withall. Oh then take heed, whosoever thou art, thou deceive not thyself, think not that any excellency thou hast, either of body or mind, inward or outward, or any privilege thou enjoyest above others, will yield thee true comfort, thou being a man or woman that wantest the Spirit of grace and holinesse, and the Spirit of sanctification. It is a common thing for men to pride themselves in their excellencies, and in their privileges above others, and in regard of them to lift up themselves above their brethren; yea not onely so, but sometimes through the pride of their hearts, to lift up themselves in the presence of the Lord, and to think that they are highly in Gods favour, and that they haue ground of comfort in his presence, even because of those excellencies and privileges they do enjoy. Is it not a common thing, for men that are grown rich and increased in wealth, or honoured in the world, to think that therefore they are highly in the favour of God, and that God loues them, though they be men utterly voided of grace and true holinesse; nay haply such as scorn and despise it in others? poor souls, they deceive themselves exceedingly, they measure the savour of God by a leaden rule: and know it whosoever thou art, though thou hadst, the wisdom of Salomon, the beauty of Absolom, the strength of samson, the riches of Croesus, the greatness and power of Alexander, yet if thou wantest the Spirit of grace and holinesse, all those things can yield thee no true comfort: they are to thee but accursed vanities and bitter vexations of Spirit; so the holy Ghost speaks of them. Yea know yet further, thou mayst enjoy privileges of an higher nature, even the good things of God, his word, Sacraments, and the like,( which is all that some haue to brag and boast of, that they live in the bosom of the Church, they haue been baptized, and they are made partakers of the word and Sacraments, they live in a place where the word is truly and powerfully taught) thou mayst enjoy these things in a plentiful measure which others want, and yet be never the better, and be yet far from the comfortable state of a true Christian; yea thou wanting grace to make a right and good use of these things, they are to thee but seals of deeper condemnation:& therefore deceive not thyself; pride not thyself in any excellency thou enjoyest whatsoever it be, if thou be a man or woman wanting the Spirit of grace and holinesse. Labour thou to get that evidence of true comfort that will never deceive thee, even true grace and holinesse, that indeed will assure thee that thou art in the comfortable state of a true Christian. But if any man whatsoever he be, be he rich, or noble, or learned, be he what he will or may be, it is the eternal truth of God: if he haue not the Spirit of Christ he is none of his, he is not in the comfortable state of a true Christian. Let us now go on in further handling of this caveat of the Apostle: But if any man haue not the Spirit of Christ, the same is not his. To haue the Spirit of Christ, is( as before I shewed) to haue him dwell in us by his true powerful working presence, by the efficacy and power of his grace. Now in that the Apostle saith, Onely the being of the spirit of Christ in a man by his true powerful working presence, gives him true comfort. If any man haue not the Spirit thus dwelling in him, the same is none of his, we are further given to understand thus much. That it is onely the Spirit of grace and holinesse, even the being of the Spirit of Christ in a man by his true powerful working presence, by the efficacy and power of his grace, that gives him true comfort,& yields him this comfort, that he belongs to Christ, that he is a member of Christ,& a true Christian. every man or woman whosoever the person be, that would haue this comfort that he belongs to Christ, and that Christ doth aclowledge him for one of his, must find that he hath the Spirit of Christ, that the holy Spirit of Christ is in him as he is in Gods children, by his true powerful working presence, and by the efficacy of his grace. And this truth hath footing and ground not onely in this text, but in other places of Scripture. To city one or two to this purpose, 1. joh. 4.13. 1. joh. 4.13. Hereby( saith Saint John) we know that we dwell in him and he in us, because he hath given us of his Spirit: that we dwell in God, and God in us, that we belong to Christ, and through Christ haue fellowship and communion with God: for through Christ alone men come to haue fellowship with God, and are his children; because he hath given us of his Spirit, because we haue the gifts of his Spirit, and do find and feel the efficacy and power of his grace in our hearts. Galat. 4.6. Galat. 4.6. saith the Apostle, Because ye are sons, God hath sent forth the Spirit of his son into your hearts, which crieth Abba, Father. even the Spirit of Christ given to you, and being in you by the power of his grace, doth give you evidence that you belong to Christ, and that you are the children of God. And hence it is that the holy Spirit of Christ is called a seal and an earnest: 2. Corinth. 1.22. 2. Cor. 1.22. God( saith the Apostle) hath sealed us, and hath given the earnest of his Spirit in our hearts. And Ephes. 4.30. grieve not the holy Spirit of God, by whom ye are sealed unto the day of redemption: because the Spirit of Christ doth seal up to Gods children their being in Christ, and is as an earnest penny to them to assure them of their comfort in him, both in this life and for ever. And therefore this is a truth grounded on the word of God, that it is onely the Spirit of grace and holinesse, even the being of the Spirit of Christ in a man, by his true powerful working presence, by the efficacy of his grace, that yields him this comfort, that he belongs to Christ, and that he is a member of Christ, and a true Christian, and that Christ doth aclowledge him for one of his. Now the reasons and grounds of this truth are these. First, Christ and his Spirit are never found asunder in respect of the effectual presence of his Spirit. Indeed the holy Spirit of Christ may work and doth work in the very reprobate general and common gifts; and he working in them, he is present in them by his infinite essence and being, and so Christ and the holy Spirit of Christ are not together: but where the Spirit of Christ is by his effectual powerful presence, there Christ is, and it is he that works by his Spirit in all true believers. again secondly, to whomsoever Christ is a saviour, to him he is a saviour not onely by the merit of his death and obedience, procuring the pardon of sin and right to life and salvation, but also by his efficacy, by his effectual working in him by his Spirit, working faith in him to apprehended his merit, and purging his heart from the corruption of sin, and turning it from sin to good; thus is Christ a saviour to every one of his members. And therefore on these grounds we may resolve on this as a certain truth, that it is onely the Spirit of grace and holinesse, onely the being of the Spirit of Christ in a man by his true powerful working presence, by the efficacy of his grace, that yields him this comfort, that he belongs to Christ, and is a member of Christ, and a true Christian. And whatsoever he be that would haue this comfort, that he belongs to Christ, and that Christ doth aclowledge him for one of his, must find that he hath the Spirit of Christ, that the holy Spirit of Christ is in him by his true powerful working presence, by the efficacy of his grace. Come we to the use of this. First, this truth serves to discover to us an erroneous conceit of the Papists: they restrain the Spirit of Christ onely to their clergy; and they haue this conceit, An erroneous Popish conceit discovered. that onely their clergy are spiritual men: and it is the Popish conceit of some ignorant persons amongst us, that onely Ministers of the word are spiritual men. Yea the Papists withhold the holy Scripture from their people, and suffer not them to meddle with reading the Scriptures, on this pretence, that( forsooth) they haue not Gods Spirit. Oh say they, they haue not Gods Spirit, and therefore it is not for them to look into the Scriptures. Surely they might as well say, that their people are no true Christians, and that they haue nothing in them that may yield them this comfort that they belong to Christ. It is the being of the Spirit of Christ in a man or woman that yields him or her this comfort, that they belong to Christ, and are members of Christ, and true Christians: therefore it is an erroneous conceit of the Papists, that Gods Spirit is onely in their clergy, and that the people are not to read the Scriptures, because they want Gods Spirit. I leave them. Is it so, that the being of the Spirit of Christ in a man by his true powerful working presence, A common deceiving conceit of many in the world discovered. by the efficacy of his grace, is that onely that yields him this comfort, that he belongs to Christ, and is a member of Christ, and a true Christian? Oh then consider it I beseech you: this discovers that many in the world deceive themselves: every one accounts himself a Christian, and that he belongs to Christ; and every one will be so held and so reputed: but alas where is almost the man or woman that is able to conclude from the being of the Spirit of Christ in them, even from the true powerful working presence of his Spirit in their hearts and souls, that they belong to Christ, and are members of Christ, and true Christians? Alas, many are so far from this, as that they haue in them a contrary spirit, even the spirit of the divell strongly working. To instance in one particular: hath that man or that woman whosoever they be, the Spirit of Christ, that break out into blasphemous speeches against the workmanship of God, and stick not to say, against the plain evidence of the word of God, that women haue no souls; and break out into other vile and blasphemous speeches not fit to be name, touching the making of women; haue such persons the Spirit of Christ? surely no, but the Spirit of the divell. And how many be there that show forth the strong working of satan in their hearts, in setting their tongues on fire to belch out blasphemous oaths, cursings, and railings, even to break out into most bitter, venomous, and galling terms against their neighbours and brethren? haue such persons the Spirit of Christ? No, no, they haue in them the Spirit of the divell, and their tongues are set on fire of hell, Iam. 3.6. Iam. 3.6. Oh, but they say, we are provoked, and we are so stirred up by the evil words and evil deeds of others, as we cannot endure it, flesh and blood cannot endure it. Yea, but thou art more then flesh and blood, thou hast the Spirit of Christ in thee, even by his true powerful working presence, or else thou hast no part in Christ, thou belongest not to him, thou are no true Christian. Yea let such as are not thus exorbitant, and thus vile, but more civil and orderly in their carriage, even civil honest persons, know that they deceive themselves, if they think that they haue ground of comfort that they belong to Christ. Dost thou that art onely a civil honest person, and hast no more but civil honesty, persuade thyself that thou hast that, that will yield thee this comfort, that thou belongest to Christ, that thou art a member of Christ, and a true Christian? poor soul, thou deceivest thyself, that will not serve the turn: no, no, know it whosoever thou art, it is onely the being of the Spirit of Christ in thee, even his being in thee by his true powerful working presence, by the efficacy and power of his grace, that will yield thee this comfort, that thou belongest to Christ, and art a member of Christ, and a true Christian: thy civil honesty and thy civil virtues, though never so many and excellent, cannot possibly yield thee this comfort: for they may be in a man or woman that is onely endowed with reason and the light of nature; and therefore rest not on thy civil honesty, as sufficient to yield thee this comfort, that thou belongest to Christ, and art a member of Christ, and a true Christian; if thou do, it will deceive thee. Haply here some will say, How shall I know that I haue the Spirit of Christ, and that he is in me by his true powerful working presence, and by the efficacy of his grace? I answer, Thou shalt know it by the notes before delivered. If thou find grace kerbing and keeping in thy corruption, the lusts of thy heart, that now they cannot break out as they were wont; and if thou find the Spirit of Christ checking thee for every known sin, and working in thee a new, holy, and heavenly disposition, and enabling thee to profit by the means of salvation. And to add a little further, if thou find that thou hast in thee the mind of Christ Iesus, as the Apostle exhorts, Philip. 2.5. that thou art minded in some measure as Christ was, that thou hast a mind to know the will of God, that thou mayst do it; and it is meate and drink to thee to do it, as it was in Christ, thou art meek, and lowly, and humble minded; thou sufferest as Christ suffered, in silence, contentation, obedience, subjecting thyself to the will of God, and thou hast the spirit of prayer in some measure, yea thou art able to pray for thine enemies as Christ did. If it be thus with thee, certainly then thou hast the Spirit of Christ, and he is in thee by his true powerful working presence, and by the efficacy of his grace; and that is the onely thing that will yield thee this comfort, that thou belongest to Christ, and art a member of Christ, and a true Christian: and if thou want this, if the Spirit of Christ be not thus in thee by his true powerful working presence, and by the efficacy of his grace, assuredly thou art none of Christs, thou belongest not to him, and then thy case is fearful; thou art then a vassal of the divell, thou belongest to him And if thou live and die in that state, Christ will never own thee for one of his either in life or death, or at the day of iudgement: no, then he will utterly disclaim thee, and say to thee, depart from me thou cursed one into everlasting fire, prepared for the divell and his Angels. Therefore rest not thou in anything but onely in this, that thou hast the Spirit of Christ, and that the Spirit of Christ is in thee by his true powerful working presence, and by the efficacy and power of his grace; that indeed will yield thee this comfort, that thou belongest to Christ, and art a member of Christ, and a true Christian. There is yet one thing further to be noted from this verse. The Apostle here( as we see) calls the holy Ghost the holy Spirit of God the Spirit of Christ also: because( saith he) the Spirit of God dwelleth in you: and then he subjoins, But if any man hath not the Spirit of Christ. Now in that he calls the Spirit of God the Spirit of Christ, it proves clearly and strongly, that Christ is God; it is a plain evidence and proof of Christ his Godhead, but I will not stand on that. The holy Ghost is the spirit of Christ, and proceeds no less from the son of God then he doth from God the Father. This also is a plain evidence and proof, that the holy Ghost proceeds no less from the son of God then he doth from God the Father: the holy Ghost hath his personal being from the Father and from the son, and he proceeds by communication of substance or Godhead, not onely from the Father, but also from the son from all eternity: and in this respect he is said to be the Spirit of Christ and the Spirit of the son. Galat. 4.6. Because ye are sons, God hath sent forth the Spirit of his son into your hearts, which crieth Abba, Father. In two respects is the holy Ghost the Spirit of Christ. And not onely in this respect is the holy Ghost said to be the Spirit of Christ, or the Spirit of the son, but also in two other respects. As namely, because Christ in his manhood was filled with the holy Ghost, and received not the Spirit by measure, joh. 3.34. but in fullness. joh. 1.16. and likewise, Because by his death he merited the sending and giuing of the holy Ghost to his members. In these respects is ●he holy Ghost called the Spirit of Christ. Now this, Information in that high mystery of the unity of essence and trinity of persons in the Godhead. that the holy Ghost proceeds from the son as from the Father, and is the Spirit of Christ as of God the Father, may serve not onely to inform us in this high mystery, that God is one in essence, even one simplo vndiuided essence, and distinguished into three persons, Father, son, and holy Ghost: but we may further profit by it to this purpose, it may further teach us, that whatsoever the Spirit of God teacheth men, The Spirit of God teacheth men that which Christ hath taught and revealed, and nothing else. A foolish conceit of Anabaptists and Familists met withall. it is the same that Christ hath taught and revealed, and nothing else but that he hath taught and revealed by his Spirit: For the Spirit of God is also the Spirit of Christ. And what is it that Christ hath taught us by his Spirit? Surely nothing but that which is recorded in the written word of God, and made known by the ministery of the Prophets and Apostles. And all doctrines concerning salvation that are besides or contrary to the written word of God, as most Popish doctrines be; they are not revealed by the Spirit of God, but are mere fictions and devices of the divell. And it is an idle and foolish thing of the Anabaptists and of the Familists to depend on revelations of the Spirit besides the written word of God, they bragging much of the illumination of the Spirit. Surely those revelations they brag of besides the written word of God, are not suggested to them by the Spirit of Christ, but by the spirit of error, even by the divell. That which Christ doth suggest by his Spitit to Gods children, it is that doctrine that is either expressed in the written word of God, or that which is agreeable to it. joh. 14.26. Christ promiseth that his Spirit should suggest and bring all things to the minds of his disciples: and he adds, which he had told them, and taught them, and not any new doctrines and revelations. again, he saith joh. 16.14. He shall receive of mine, and shall show it to you. And hence it is that the Apostle calls his preaching the ministration of the Spirit, 2. Corinth. 3.8. teaching us that the word and Spirit ever go together, the Spirit shineth in the word, and the word is powerful by the Spirit: and therefore it is an idle and vain thing to depend on reuelatitions of the Spirit besides the written word of God. The Spirit of God is also the Spirit of Christ, and that Spirit reveals nothing but that which Christ hath revealed and made known by the ministery of the Prophets and Apostles. And therefore they that say they are enlightened by the Spirit, and haue revelations from the Spirit of God besides the written word, are exceedingly deceived, and they are deluded by Satan. Come we now to the 10. verse. VERSE 10. And if Christ be in you, the body is dead because of sin: but the Spirit is life for righteousness sake. IF Christ be in you( saith the Apostle) the body is dead because of sin. Our Apostle having in the second Verse of this Chapter delivered this that the Law of the Spirit of life which is in Christ Iesus had freed him, and not onely him but all true believers from the Law of sin, and from the Law of death: and having hitherto confirmed the first branch of that position, touching freedom from the Law of sin, and confirmed the believing Romans against the remnants of sin still abiding in them; in this 10. Verse he comes to make known to them the other part of their freedom, that is, from death: and in the 10. and 11. verses, he shows them to their comfort how far they were freed from death. In this 10. verse, that they were freed from death so far as that they were subject to it but in part, onely in respect of the body, not in respect of the soul. Then verse 11. that they were subject to death in their bodies but for a time, that their bodies being mortal, yea being dead, they should not ever remain under the power of death, but they should in time be quickened and raised up again from death to life. That is the sum and substance of these two verses: containing in them this ground of comfort, that true believers are not subject to death, either wholly or perpetually. Now in this 10. verse, the Apostle speaks to the comfort of the believing Romans by way of prevention of a secret objection For, haply they might object and say to him, You tell us that we are not in the flesh but in the Spirit, and that the Spirit of God dwells in us, and that so we are in Christ, but yet you see it, and we find it, that are subject to death as well as others, and death is the fruit and effect of sin, and therefore what may we think of ourselves: haue we such ground of comfort in ourselves as you seem to yield to us? To this the Apostle answers, granting to them in part that they were subject to death as well as others in respect of the body by reason of sin; but yet Christ being in them, he tells them, that they were not wholly subject to death as others that are out of Christ, but that the Spirit was life for righteousness sake, that their souls were nor subject to death as the souls of others are. So then in this verse we haue these two things laid before us, first a concession, a granting to the believing Romans by way of answer to a secret objection, that they were subject to death in the body because of sin, in these words, The body is dead because of sin. And secondly, a cheering them up, and comforting of them in this respect, that their souls were free from death, yea that Christ being in them, their souls were partakers of life because of righteousness, laying the beginning and ending together: If Christ be in you the body is dead because of sin, but the Spirit is life for righteousness sake. And so we see the general drift and purpose of the Apostle in this verse. If Christ be in you. This phrase is all one in sense with that verse 1. Interpretation. In Christ Iesus, and the meaning is this, if you be joined and knit to Christ, and one with him by spiritual union and coniunction, by the bond of his Spirit, and by true faith, as his members. The body is dead. By the body some would haue the unregenerate part of man to be meant, but indeed in that sense the Apostle useth to oppose flesh and spirit, and not body and spirit. And again the body is never put for sin without some addition, as the body of sin, the body of death, and the like. The word body( as I conceive) is here to be taken in the proper sense and signification, even for that part of man which is called the body, the mortal part of man, and that is most agreeable to the purpose of the Apostle, and to the context, even to that which the Apostle subjoins in the next verse touching quickening and raising up of the body from the dead, Is dead, that is, is frail, corruptible, and mortal, or subject to death, as 1. Corinth. 15.53. For this corruptible must put on incorruption, and this mortal must put on immortality. Because of sin: that is, because of the remainder of sin, or by reason of sin still abiding in you in part though you be in Christ; even the remainder of sin that still abides in you, makes you liable to death of body, though the venom and sting of death be removed from you by the death of Christ. But the Spirit is life. Some here again would haue the word Spirit, to signify the holy Ghost, but that is not answerable to the other member of the opposition( the body.) By spirit we are to understand, as an opposite member of the body, the soul of man; and yet not the soul simply, but the soul renewed, the soul sanctified, the spiritual part of man, namely, the soul being renewed by the Spirit of God, and therefore called Spirit. Hebr. 12.23. The holy Ghost calls the holy souls of the Saints in heaven, spirits of just and perfect men. Is life, that is, alive, or lively now by grace,( as the just is said to live by faith, Rom. 1.17.) and shal hereafter live the life of glory in heaven. For righteousness sake, or because of righteousness: that is, because of the righteousness of Christ imputed, which gives right and title to life and salvation. Rom. 5.18. As by the offence of one, the fault came on all men to condemnation, so by the iustice of one, the benefit abounded towards all men to the justification of life. And in regard also of righteousness inherent, not as a meritorious cause, but because it is a certain infallible sign of imputed righteousness to which eternal life and salvation belongs. Now then thus conceive we the meaning of the Apostle in the words of this verse, as if he had said. If you be joined and knit to Christ, and one with him by the bond of his Spirit, and by faith; your bodies indeed are frail, corruptible, and mortal, and subject to death by reason of sin still abiding in you in part, though the venom and sting of sin be removed from you by Christ; but yet your renewed and sanctified souls, your souls renewed by the Spirit of God, are alive, and they live now the life of grace, and shall hereafter live the life of glory in heaven, because of the righteousness of Christ imputed to you, which gives you right and title to life and salvation: and in regard of righteousness inherent in you, not as a meritorious cause, but because that is a sure and infallible sign of imputed righteousness, to which eternal life and salvation belongs. The Apostle here saith, If Christ be in you; and in the next verse, If the Spirit of him that raised up Iesus Christ from the dead dwell in you. He speaks conditionally, being to deliver matter of comfort, he propounds it with a condition, thereby teaching us thus much. That the promises of comfort and of good things in the book of God, Promises of comfort& of good things are in Gods book propounded with a condition. they are propounded with a condition, they are not general and indifferently belonging to all, but there is a condition annexed or implied in every promise of God touching good things of this life or the life to come. In the covenant of works the Lord saith, Do this and thou shalt live; in the covenant of grace propounded in the gospel, Beleeue and repent, and thou shalt be saved. Matth. 10.12. saith Christ to his Apostles sending them abroad, When you come into an house, salute the same: and then verse 13. And if the house be worthy let your peace come vpon it, if not, let it return to you again. Matth. 5.4. to whom doth Christ promise comfort? onely to such as mourn: and verse 6. whom doth he promise to satisfy? surely onely those that hunger and thirst after righteousness. Throughout the book of God we find that every promise of mercy, or of any good thing, it is conditional: for why, though the Lord be rich in mercy, in goodness, and bounty, and be most free in bestowing his gifts and good things, yet he will haue on our parts a recognition and an acknowledgement of his sovereignty over us, and that we owe homage and honour to his majesty: and therefore he is pleased so to propound his promises of good things, as that he doth annex a condition to them: and he propounds them conditionally, that if we be such and such persons, if thus and thus qualified, then such and such good things shall be given unto vs. To whom comfort from God belongs, and who they be that haue just title to it. Oh then deceive not thyself whosoever thou art, think not that any comfort from God belongs to thee, unless thou be qualified as one of those to whom God hath made promise of that comfort. If thou be not a child of God and one truly fearing God, thou hast no title to any comfort from God belonging to this life: no, not to a bit of bread to put into thy mouth, nor a rag to put on thy back, much less to the comforts of a better life. Alas, many deceive themselves, they think that Gods mercy and sweet comforts in Christ belong to them, and that Christ is their saviour, and died for them, and that they shall be saved by him howsoever they live, though they be drunkards, common swearers, filthy adulterers, and make no conscience of any sin. poor souls, they deceive themselves exceedingly, we find not in all the Bible from the beginning to the end, any one promise but with a condition: and therefore they that would haue title to any comfort from God either belonging to this life or the life to come, must look that they perform the condition required of such as may challenge right to that promise. The Apostle saith, If Christ be in you, which as I shewed is all one as if he had said, If thou be in Christ, if thou be joined and knit to Christ by the bond of his Spirit, and by faith. I might here stand to show the pensiveness of that union that is betwixt Christ and his members, that they are so nearly knit together, as that Christ is in them and they in Christ; but that we stood on verse 1. and therefore I pass by it: onely here observe we, that the Apostle having said verse before, that the Spirit of God which he also calls the Spirit of Christ, dwelled in the believing Romans: here he saith, If Christ be in you, if you belong to Christ, and one with Christ. Now from this context we may note the manner of Christ his dwelling in Gods children, that it is by his Spirit. The point hence is this. That Christ is one with true believers and with his members, by the bond of his Spirit. The union of Christ and his members is mystical and spiritual. The union by which Christ and his members are conjoined, though it be a true real union, and a most near union, so as they are of his flesh and of his bone, Ephesians 5.30. Ephes. 5.30. yet it is not natural, as when two things are joined in one nature, nor corporal, by touching, mixture, or the like, nor personal, 1. Cor. 6.17. as the soul and body are united, nor political or civil, as the Prince and his subiects are conjoined; but it is mystical and spiritual, by the bond of the same Spirit, and by true faith. 1. Corinth. 6.17. saith the Apostle, He that is joined to the Lord is one Spirit. And this I note in a word, to show that it is a needless thing that the body of Christ should be every where present, Confutation of Vbiquitarie●. as the ubiquitaries do affirm, that we may be joined to Christ and one with him. And to show us also that it is as needless that in the Sacrament of the body and blood of Christ, the bread should be really turned and changed into the very body of Christ, Of Popish transubstantiation and real presence of Christ his body in the Sacrament of the Lords supper. that so we may be partakers of his flesh and of his body, as the Papists do imagine, and as they hold and teach. Indeed it is true that Christ saith, joh. 6.53. that we must eat his flesh and drink his blood, or else we haue no life in us: we must be as nearly knit and joined to Christ, even to his body and to his flesh, and by his flesh to his Godhead and divine nature, as our meate and drink which nourish our bodies, are joined to our bodies, which are turned into the very substance of our bodies; there must be so near a union betwixt Christ and us: but yet our union with Christ is not a corporal union, but a spiritual union, as Christ saith, joh. 6.63. It is the Spirit that quickeneth, the flesh profiteth nothing. And though the body of Christ be truly received of us in the Sacrament, yet it is not received corporally, but spiritually and sacramentally: the body of Christ is truly present in the Sacrament to the soul and to the spirit, and truly apprehended and received by faith. Christ saith, joh. 6.35. He is the bread of life, and he that comes to him shall never hunger: an then he subjoins, He that believeth in me shall never thirst. Our union with Christ is spiritual by the bond of his Spirit, and our partaking of the body of Christ in the Sacrament is spiritual, and there needs no carnal presence to make our union with him. And therefore it is a gross imagination and conceit of the Papists, that in the Sacrament the bread must be turned into the very body of Christ, that so we may be partakers of his body and of his flesh. I proceed to further matter. And if Christ be in you, the body is dead because of sin. We see here that the Apostle grants this, that Christ being in the believing Romans, and they being one with Christ, yet their bodies were frail, and cortuptible, and mortal. And so the point hence arising is this. That all men, even the godly and dearest of the Saints and seruants of God, in respect of their bodies, are frail, All men both good and bad are subject to frailties, infirmities, and diseases,& to death of body and corruptible, and mortal, and subject to death. All men both good and bad, are liable and subject to frailties, and infirmities, and to sicknesses, and diseases of the body, yea to death itself: and the godly and true believers must die as well as the wicked and vnbeleeuers. And to this purpose we haue plain evidence of Scripture. Psal. 49.19 Psal. 49.19. saith the Psalmist, Men shall enter into the generation of their fathers, and they shall not live for ever: they shall not for ever continue in this life, but they shall certainly die at length. And again, Psal. 89.48. Psal. 89.48. What man liveth and shall not see death?& shall he deliver his soul from the hand of the grave? As if he had said, Certainly there is no man living good or bad, but he shall die, and he shall not deliver himself from the power of the grave. Eccles. 2.16. Eccles. 2.16. saith the Preacher in the end of that verse, How dieth the wise man as doth the fool? they are both subject to death. Eccles. 3.2. Eccles. 3.2. There is a time for every one to be born, and a time to die. The Scripture is plentiful in this point. Deuter. 31.14. the Lord tells his dear and holy seruant Moses, that he must die. And to this purpose we might bring the examples of all the Saints and seruants of God in all ages, to show that they as well as others haue been subject to frailties, infirmities, and to grief of body, and to mortality, and death itself: yea we see it so to be in common and daily experience. And the reason and ground of this,( besides that we haue here rendered by the Apostle, namely, sin still abiding in them, in the best and dearest of Gods children, that the body is frail because of sin,) besides this, is that we find put down Genes. 3.19. Dust thou art, and to dust thou shalt return. The body of every man, whether good or bad, godly or wicked, is frail, brittle, and corruptible: every mans body is a compound of corruptible matter, and therefore as the Author to the Hebrewes saith, Hebr. 9.27. It is appointed to men that they shall once die: It is a law, or as it were a statute enacted in the high Court of heaven; it is the common law of nature, that every man shall once die. And it is as natural for mans body to be weak, and sick, and diseased, and to die, as it is for the grass, and flowers, and leaves, to fade, and to whither, and to fall. It is the comparison of the holy Ghost, Isay 40.6.7. All flesh is grass, and all the grace thereof is as the flower of the field. The grass withereth, the flower fadeth, because the Spirit of the Lord bloweth vpon it: surely the people is grass. If any here object the example of Henoch and Eliah, that they were taken away and saw not death, as Hebr. 11.5. By faith Henoch was taken away, and he saw not death. And the Apostle saith, 1. Cor. 15. ●1. That we shall not all sleep, but we shall all be changed. I answer. The taking away of Henoch was miraculous and extraordinary, it was to show that God hath power over the order of nature, and that he is not tied to the order of nature, but can and doth sometimes cause things to come to pass above nature, and contrary to the order of nature: as the fire not to burn, Dan. 3.27. and the waters that are heavy and fall downward, to rise up on an heap, Exod. 14.21.22. again, that of the Apostle alleged 1. Corinth. 15.51. is to be understood of such as shall be found alive at the coming of Christ to iudgement, to them a change shall be in stead of death. So that this we are to hold for a certain truth, that all men, even the godly and dearest of the Saints, as well as others, in respect of their bodies, are frail, and corruptible and mortal, and all men both good and bad, are liable and subject to frailties and infirmities, to sicknesses and diseases of the body, yea to death itself. And this truth in the first place, serves to teach us not to judge of men by things that befall their bodies. Men are not to be judged of by things that befall their bodies. We are not to judge men to be none of Gods children, because they haue many weaknesses and infirmities in their bodies, or because haply their bodies are under sore and grievous pains and diseases, or their bodies are vexed with strange and violent diseases. No, no, the bodies of the dearest of Gods children are frail and corruptible, and subject to like infirmities that the bodies of other men are: and as Eccles. 9.1.2. No man knoweth either love or hatred of all that is before them: all( outward) things come alike to all: and the same condition is to the just and to the wicked, to the good and to the pure, and to the polluted: and to him that sacrificeth, and to him that sacrificeth not; as is the good, so is the sinner; he that sweareth, as he that feareth an oath. And further, we are not to judge of men by the effects of those strong and violent diseases that are in their bodies. Note. A dear child of God in time of some strong and violent disease, may be stirred up to impatience, and through the violence of the disease, not onely tormenting his body, but bereaving his mind of present use of reason, may show forth strange behaviour: yea he may die showing forth strange behaviour, and yet are not we to judge him an hypocrite, or forsaken of God, and out of his favour. No, a child of God may die showing forth strange behaviour, and a wicked man may die( as we use to say) like a lamb, and as a bide in a shell, and as he hath had no knot in his life, his life hath been drawn out with an even thread, so there may be no bands in his death: as psalm 73.4. And it is an ill sign when a wicked man dyes a quiet death, and therefore judge not of any mans state before God, by the things that befall his body, or by his behaviour at or about the hour of his death; but rather judge of him by the course of his life: and know that though it may sometimes come to pass, that a violent death may deprive a repentant sinner, a child of God, of the right use of reason for a time, yet it cannot deprive him of Gods favour in Christ, nor his soul of eternal life. again, is it so that all men, even the godly and dearest of Gods children as well as others, in respect of their bodies, We are not to be proud of any excellency of our bodies. are frail, corruptible, and mortal: and all men both good and bad, are liable and subject to frailties and infirmities of body, and to death itself? Surely then this must teach us to take heed that we be not proud of any excellency of body, as beauty, strength, or any other good thing the body is endowed withall. Alas we must consider that the foundation of that excellency is but dust, the Lord can soon crush our bodies to powder, they are but houses of day, earthly tabernacles, frail and brittle, and soon overturned. Yea this must teach us to take heed, that we suffer not ourselves to be entangled in the pleasures of the flesh, Nor to be entangled in the pleasures of the flesh, or the profits of this world. in the sensual pleasures or in the profits of this world; we may suddenly be taken from them, our breath is in our nostrils. Moses might haue enjoyed all the pleasures Pharaohs Court could haue afforded him, with honour and wealth, yet he refused them, knowing well he should enjoy them but for a season, Hebr. 11.25. The pleasures of the flesh are but for a season, short and momentany: and what folly is it for a man to give himself over to such pleasures as are shut up in a vapour, a shadow, a bubble, a puff of wind, which when they continue longest, are but as a span long, and cut off by death? Admit a man should live Methushelahs dayes, Gen. 5.27. and all those dayes enjoy all the pleasures that the flesh could yield, without interruption, yet his pleasures must haue an end, they are but for term of life, death puts an end to them. And if the end of a wicked mans pleasure were the end of his being, it were something, but alas it is but the beginning of his endless torment: and what is the longest life to eternity, and to everlasting torments? As the afflictions Gods children endure in this life, are not worthy the glory which shall be shewed unto them, Rom. 8.18. Rom. 8.18. so the pleasures that wicked men enjoy in this world, are not comparable to the torments they shall undergo in hell. Note. One houres torment in hell is of greater weight then all their pleasures, and will swallow up the pleasures of a thousand yeares. Oh therefore remember thou that givest thyself over to the pleasures of the flesh, that thy flesh is corruptible, thy body is mortal, and subject to death and dissolution: and suffer not the divell to besot thee with a conceit of long life, and that thou hast yet many dayes and yeares to spend: thou mayest haply reckon without thine host, as the saying is: and though thou be lusty and strong, yet thou seest some as lusty and as strong as thyself suddenly brought to the grave: and though thou be sick of no disease, yet thy life itself is a sickness, and thou art sick of a consumption, thy life is wasting, consuming, and wearing away continually. Think on this, and let this sway with thee, not to give thyself over to thy pleasures, and sinful delights of the flesh, but labour thou for the true treasure, and to haue thy part in those pleasures that are at the right hand of God in heaven. The Apostle saith, The body is dead: the body is frail, brittle, and mortal, subject to death; and he gives this reason of it, because of sin. He tells the believing Romans, that their bodies were frail, and mortal by reason of sin still abiding in them in part. Whence we are further given to understand thus much. That all men, even the dearest of the Saints and seruants of God, in respect of their bodies, are frail, and mortal, It is sin that makes all men both good& bad subject to frailties, infirmities, diseases, and death itself. and that because of sin. It is sin that makes all men both good and bad, both godly and wicked, liable and subject to frailties, and to infirmities, and to sicknesses and diseases of the body, yea to mortality and death itself; even the best of Gods children, so long as they live in this world, haue sin still in part cleaving to them, and the corruption of their hearts many times breaks out into actual sins: and it is that sin of theirs that makes them obnoxious and liable to frailties and infirmities, yea to death itself. And it is by reason of sin, that all men whatsoever they be are subject to frailties and infirmities, and to death of body: and to this purpose we haue further plain evidence of Scripture. Lamen. 3.39. it is said, Wherefore is the living man sorrowful? man suffereth for his sin: and verse 42.43. We haue sinned, and haue rebelled, therefore thou hast not spared, thou hast covered us with wrath, and persecuted us, thou hast slain and not spared. Rom. 6.23. Rom. 6.23. saith the Apostle, The wages of sin is death: death of body and death of soul is the due debt to sin. 1. Corinth. 11. 1. Cor. 11.30. the Apostle reproving the Corinthians for some abuses that weree crept into the Church, especially for their vnreuerent and unworthy partaking in the Sacrament of the Lords supper, he tells them verse 30. For this cause, even by reason of your profaning of the Lords supper, because of your unworthy receiving of that holy Sacrament, many are weak and sick among you, and many sleep: many of you are taken away by death. Genes. 20.3. Gen. 20.3. the Lord said to Abimelech when he had taken away Sarah from Abraham, Thou art but dead, thou art but a dead man, because of the woman which thou hast taken, for she is a mans wife. Psal. 32.4. Psal. 32.4. david saith, that when he kept close his sin, and did not aclowledge it to the Lord, the hand of God was heavy on him, and his moisture was turned into the drought of summer. So again, Psal. 38.3. Psal. 38.3. ( saith he) There is nothing sound in my flesh because of thine anger, neither is there rest in my bones because of my sin. And verse 5. Verse 5. My wounds are putrefied and corrupt because of my foolishness. And many other proofs might be brought to this purpose, clearing and confirming this truth; that it is sin that makes all men both good and bad, both godly and wicked, liable and subject to frailties and infirmities, and to sicknesses and diseases of body, yea to death itself. And the reason and ground of this, is that threatening of the Lord, Geneses 2.17. when he saith to Adam, In the day that thou eatest of the fruit of the three of knowledge of good and evil, thou shalt die the death: death of body and death of soul. Adam eating of the forbidden fruit, made himself and all mankind subject to death of body and death of soul, and so to all the messengers and forerunners of death and dissolution of the body, to hunger, thirst, heat, could, sicknesses, diseases, and such like. And hence it is that the Apostle saith, Rom. 5.12. that by sin death entred into the world, and went over all men: and so by reason of sin it is that all men whatsoever they be, are subject to frailties and infirmities, and to death of body. But haply here it will be said, that the infirmities of the body, sicknesses and diseases, come not always for sin, sometimes they are sent on men for trials of their faith, or of their hope, or for the exercise of their patience, or for stirring them up to a more careful obedience to the will of God, and the like: Yea Christ saith, joh. 9.3. joh. 9.3. that the man that was born blind, was not so born either for his own sin, or for the sin of his parents, but that the works of God should be shewed on him. And therefore it may seem not to be generally true, that all men whatsoever they be, are subject to frailties, and to sicknesses, and diseases of body, by reason of sin. To this I answer. It is true indeed, I grant it, that the Lord lays infirmities, sicknesses, and diseases on the bodies of his children, not onely as corrections of their sins, but sometimes in other respects, for trial of their faith, or hope, or for exercise of their patience, and the like: but yet originally they come because of sin, and by reason of sin it is, that even Gods children are subject to frailties and infirmities, and so to sicknesses and diseases of body. And were it not for sin, had they no sin in them, their bodies should not be subject to any infirmity, or to any sickness or disease at all, but should be as the body of Adam was before his fall. Why but will some say, All sins are forgiven to Gods children, they are justified in Christ, and so freed from all their sins: how then is it that they are subject to death of body? I answer: The Lord in his wise dispensation will haue his children subject to death of body, not as a curse, or punishment of sin, for that is removed from them by the death of Christ, but for the accomplishment of his truth: Gen. 3.19. Dust thou art, and to dust thou shalt return: and for their conformity to Christ their head, and also for the utter abolishment of sin in them: for the best of Gods children haue sin abiding in them in part, so long as they live in the world; and death doth utterly destroy and abolish that sin: and so the Lord doth wonderfully manifest his power in the death of his children, both in changing the nature of death, and making it a blessing in stead of a curse, and also in destroying and abolishing sin by death, which brought death into the world. So then this still remaines a truth, that all men, even the dearest of Gods children, in respect of their bodies, are frail, and mortal, and that because of sin: and it is by reason of sin that all men whatsoever they be, are subject to frailties and infirmities, and to death of body. And this truth may serve as a ground of confutation, first, of that opinion of the Papists, The opinion of the Papists touching the taking away of original sin by baptism, confuted. that original sin is quiter taken away by baptism, not onely in regard of guilt and punishment, but of being. If it were so, then should not infants die in their infancy, as we see many times they do: their dying in their infancy before they come to yeares, is a plain evidence and proof that they haue that in them which is properly sin, for otherwise they should not die. It is by reason of sin still abiding in infants baptized, though the guilt of sin be removed, that they are subject to death of body, and that they do die indeed. The opinion of the Anabaptists touching infants confuted. And again, the truth now delivered makes against the opinion of the Anabaptists, that infants are not conceived and born in original sin: their dying in their infancy is a plain proof to the contrary, for otherwise they should not die in their infancy. Now for further use, is it so that all men, even the dearest of the Saints and seruants of God in respect of their bodies, are frail and mortal, and that because of sin? Is it by reason of sin, that all men whatsoever they be are subject to frailties and infirmities, and to death of body? Surely then it concerns every one of us, What ought to be done in time of sickness. in time of sickness, when the hand of God is on us in any sickness or any disease of body, to examine ourselves, and to labour to find out the cause of that sickness, and of that disease. And though we be such as haue assurance of Gods love, and of the pardon of our sins, yet we must consider that sicknesses and diseases come because of sin originally, and the body is sick because of sin: and we are thus to think with ourselves, Surely this sickness and this disease that is now on my body, it is sent to me for a good purpose, there is some sin in me for which I haue not been thoroughly humbled; and therefore the Lord of his mercy would by this means drive me to a sound and thorough humiliation for it: though I daily make confession of my sins to God, yet there is some sin in me for which I ought to be more deeply humbled, and to this end hath he sent this sickness; for certainly if I had judged myself, the Lord would not thus judge me. 1. Cor. 11.31.32. 1. Corinth. 11.31. And the Lord doth thus judge and chasten me, that I should not be condemned with the world, verse 32. and therefore now it behoves me to call myself to a more strict account, to be more thoroughly humbled for my sins. Thus are we, though assured of Gods love, and the pardon of our sins, yet thus are we to carry ourselves in time of sickness. And howsoever we may lawfully take physic, good diet, and the like, yea we are bound so to do; yet we are especially to seek for the pardon of our sins: yea we are rather to desire the pardon of our sins, then release of our pain, and deliverance out of our sickness; and we are rather to desire that the hand of God on us may be sanctified to us, then that it may be removed from us, that we may be truly humbled, and that sin may be more loathsome to us: and if we be restored to health again, that we may come out of that sickness purged and made more careful to walk humbly before the Lord, and more careful to please him in all things. And remember we that speech of Christ to the man healed of his disease, joh. 5.14. Thou art made whole, sin no more lest a worse thing come unto thee. If men and women be not bettered by their sickness and diseases, certainly they are made worse by them, and then their sickness is but a praeludium, but a fore-runner of greater evils. One other use I will add: is it so that all men, even the dearest of Gods children, in respect of sin, We are to make account of death every moment. are frail and mortal, and that because of sin: and is it by reason of sin that all men whatsoever they be, are subject to frailties and infirmities, and to death of body? Who then is it that can promise to himself continuance of his life one minute of an hour? every one of us is to make account of death every moment; even before we go out of this place, the Lord may strike us suddenly dead: we carry about with us matter and means of death continually; the arrow of death, namely, sin, it sticks as it were in our bodies, yea it sticks in our very bowels: And how ought this to stir us up to prepare for death every moment, yea so to carry ourselves, as every moment ready to yield up the ghost, even to our power to be doing of good while we haue time, that our master when he comes to us by death or iudgement may find us so doing; yea to do it as hearty and as sincerely, as if presently we were to give an account for the doing of it, that is the right numbering of our dayes, Psal. 90.12. And think on this all you that are now to come to the table of the Lord; consider with thyself if thou come vnreuerently, vnpreparedly, and for form and fashion, the Lord may justly for that sin strike thee with sickness or with death, as the Apostle saith, 1. Cor. 11.30. For this cause many are weak and sick among you, and many sleep: and many are taken away by death. And if the Lord so do, and if the Lord strike thee with sickness or with death, vpon thy unworthy receiving of the Sacrament, thy case is fearful, thou art guilty of profaning the holy ordinance of God, and of taking his name in vain: and the Lord himself hath said, He will not hold thee guiltless if thou take his name in vain. And if he that should acquit thee from thy sins, will not hold thee guiltless, who then shall plead for thee? again, is it so, that all men, even the dearest of Gods children, in respect of their bodies, are frail and mortal, because of sin? and is it by reason of sin that all both good and bad are liable to frailties and infirmities, to sicknesses, diseases, and death? then we are not to wonder at it though the Lord do sometimes strike wicked persons, It is no wonder that the Lord doth sometimes strike wicked persons with sore diseases,& sometimes with sudden and strange kinds of death such as go on in their sins without repentance, with sore and grievous diseases: and no marvell though the Lord do sometimes bring on wicked and vile persons sudden and strange kinds of death. We see sometimes the Lord leaves not himself without witness that he is a just God; we see it( I say) that sometimes the Lord doth suddenly strike wicked persons in the very act of sinning, sometimes the drunkard together with his wine and vomit, doth even belch out his own soul, or he is suddenly overtaken by death, sometimes drowned in a ditch, or the like: sometimes the Lord strikes the blasphemous swearer, that together with his blasphemy he breaths out his last breath. Instance might be given in diuers other particulars: Note. yea the Lord doth usually proportion out sicknesses and diseases answerable and proportionable to the sins of men: he sends on filthy adulterers and fornicators, filthy, rotten, and loathsome diseases, and causeth rottenness to enter into their bones, and to wast and consume their bodies; and on beastly drunkards that haue been inflamed with wine and strong drink, he sends hot burning fevers,& inflammations, and redness of eyes, and such like, Prou. 23.29. And in this respect we are not to marvell that the Lord sends amongst us many times new and strange diseases; we see there is every year amongst us new agues, and new fevers, and they hold men and women in a strange fashion: yea sometimes such diseases are sent amongst us as pussell the Physitians, they know not what to think of them, or how to cure them: and what is the reason of this? Surely our new and strange sins; and amongst the rest, our new and strange fashions in apparel, our new tricks to cousin men, and the fearful height of sin that men are grown to. It is no marvell though the Lords wrath increase against men, seeing sin increaseth and abounds among men that deserves Gods wrath. L●●it. 26.16. levit. 26.16. the Lord threatens, that if men will not obey him, but sin against him, he will appoint over them fearfulness, a consumption, and a burning ague to consume the eyes out of the head. Deut. 28.27. Deut. 28.27. he threatens that if his people would not obey his voice, he would smite them with the botch of Egypt, and with the Emerods, and with the scab, and with the itch, yea so as they should not be healed. It is by reason of sin that mens bodies lie under sicknesses and diseases; and because of strange sins come strange judgements, and new and strange diseases. The Lord sometimes brings strange judgements, and strange diseases on the bodies of wicked and vile persons, to verify the truth of his word that we find Psal. 58.11. Psal. 58.11. that there is a God that iudgeth the earth. And again, the Lord sometimes in his wise providence and dispensation spares others as vile and as wicked as they, to assure us that there is a iudgement to come, and that they are but reserved to the day of iudgement to be punished, 2. Pet. 2.9. 2. Pet. 2.9. And know it whosoever thou art, that goest on in sin without repentance in thy drunkenness, in thy whoredom, and the like, and addest one sin to another, thou liest open to strange judgements, and to new and strange sicknesses and diseases: and if the Lord do not speedily execute his judgements on thee, and thereupon thine heart is fully set in thee to do evil, Eccles. 8.11. Eccles. 8.11. that is the most fearful plague and iudgement of God that can befall thee. Oh it was a most heavy iudgement that the Lord threatened by his Prophet, Hozea 4.14. Hoze. 4.14. I will not visit your daughters when they are harlots, nor your spouses when they are whores: for they themselves are separated with harlots, and sacrifice with whores. Assuredly God is most angry with wicked persons when he spares them, and seems not to be angry with them at all; and then their case and condition is most fearful, when they thrive and prosper in sin, and the hand of the Lord is not on them, they are neither sick nor sore, nor any way diseased. Our Apostle granting this to the believing Romans, that Christ being in them their bodies were frail, and brittle, and m●rtall, because of sin; he subjoins yet to their comfort, th●t their souls being sanctified and renewed by grace, they were alive, and did live by the life of grace here, and should live the life of glory hereafter. The body( saith he) is dead because of sin: but the Spirit is life for righteousness sake. Whence in the first place we are given to understand thus much. That howsoever the bodies of Gods children be frail and mortal, The sanctified souls of Gods children now live the life of grace, and being loosed from their bodies, they live the life of glory. and subject to death and dissolution; yet their souls be immortal, and death cannot touch them, nor prevail over them: the sanctified souls of Gods children now live the life of grace, and so soon as they are loosed and disjoined from their bodies, they live the life of glory, and death hath no power over them at all. And this truth hath not onely ground on this text, but in many other places of Scripture. Eccles. 12.7. saith the Preacher, Dust returns to the earth, and the Spirit returns to God that gave it. Luk. 16.22. Lazarus was immediately in his death carried to Abrahams bosom. Luk. 22.43. Christ said to the thief on the cross, To day shalt then be with me in Paradise. 2. Corinth. 5.1. We know( saith the Apostle) if our earthly house of this tabernacle be destroyed, we haue a building given of God, not made with hands, but eternal in the heauens: and verse 8. nevertheless( saith he) we are bold, and love rather to remove out of the body, and to dwell with the Lord. Philip. 1.23. the Apostle saith, he he sired to be loosed, and to be with Christ. And to this purpose many other places might be brought, clearing and confirming this truth; that though the bodies of Gods children, because of sin, be frail and mortal, and subject to death, yet their souls are immortal, and death cannot touch them: their sanctified souls now live the life or grace, and so soon as they are loosed from their bodies, they live the life of glory. And the reason and ground of this, besides that which is here given by the Apostle, namely, the righteousness of Christ imputed to Gods children, which gives them right and title to life and salvation; besides this, the reason and ground of this is the nature of the soul: the soul of man is for the nature of it spiritual, it is a spiritual substance, of the same nature with the Angels, and so it cannot die, it is immortal, it is eternal, though not absolutely, but by participation: and though it had a beginning, yet it shall never die, but shall continue for ever. And therefore this must needs be a firm and certain truth, that the sanctified souls of Gods children they are immortal, and death cannot touch them, they live now the life of grace, and so soon as they are loosed from their bodies, they live the life of glory. Haply some will say, Are not the souls of wicked men& women immortal also, do they die together with their bodies? Answer. No, they do not die together with their bodies, but they are immortal: but yet we must know, there is great difference between the souls of Gods children and the souls of the wicked being severed and disjoined from their bodies; the souls of Gods children do then live an immortal and happy life, and they live for ever in happiness, but the souls of the wicked severed from their bodies live an immortal miserable life, yea such a life as the holy Ghost calls an everlasting death, and everlasting perdition. 2. Thess. 1.9. 2. Thess. 1.9. They shall be punished with everlasting perdition from the presence of the Lord, and from the glory of his power. The wicked they are dead while they live, as the Apostle saith of the widow living in pleasure, 1. Tim. 4.6. is dead while she liveth: 1. Tim. 5.6. but Gods children live when they are dead, their souls live an everlasting happy life, they are freed from the sting of the first death, and the second death hath no power over them. revel. 20.6. Apocal. 20.6. Come we to make use of this. As this truth may serve to teach us, The souls of men being loosed from their bodies, wander not up and down nor lie boiling in the fire of Purgatory, as Papists teach. that the souls of men being loosed from their bodies, wander not up and down, that it need be said, God rest their souls, or Gods peace be with them, as idle superstitious people use to speak, neither are they boiling in the fire of purgatory as the Papists teach, and so need the prayers and alms deeds of the living to help them out: that opinion cannot stand with this truth, and it doth derogate from the sufficiency of the blood of Christ, and comfort of Gods children; as if the death of Christ were not sufficient fully to abolish sin, but that his true members which live and die in him, and whether they live or die are his, must be cast into a fire to purge them: a most gross and senseless conceit, I will not stand on it. But for a second use of the point, the truth now delivered; that the sanctified souls of Gods children now live the life of grace, Comfort to Gods children against the fear of death. and so soon as they are loosed from their bodies they live the life of glory, may serve as a ground of sweet and of excellent comfort to Gods children; and the consideration of it may much strengthen them against the fear of death. For why should a child of God fear death? death strikes onely on his body, it cannot touch his soul, it onely hits on his worst part the body, his better part his soul, is free from it. Death onely severs the soul of a child of God from his body, and then his soul lives an immortal and a happy life; and death is so far from depriving a child of God of the comfort of his hope, as it sends him to the present possession of that happiness which he hath long hoped for; and his soul being loosed from his body, it is freed from sorrow and pain: yea from sin, which is the greatest evil of all to a child of God, and it hath full fruition of that it most desireth, even of perfect holinesse and righteounesse, and enjoys fullness of ioy in the presence of the Lord. What cause then hath a child of God to fear death? Yea the truth now delivered may strengthen Gods children against the fear of their enemies and persecutors: for why their persecuting enemies can go no further then their bodies, Comfort to Gods children against their persecuting enemies. they cannot come to their souls, those be out of their reach, they cannot hurt thenm. The souls of Gods children are free from the rage and violence of all Satans instruments, therefore Christ saith, Matth. 10.28. fear not them which kill the body, but are not able to kill the soul. And for further encouragement herein, consider but this one thing: Thou that art a child of God, the Lord hath freed thee from the power of sin and Satan, and from the rage and violence of thine own untruly passions and lusts, which are enemies to thy soul and salvation; and will he then leave thee in the hands of persecuting men malicious and strong? no, no, assuredly he will not, if it stand with his glory and thy good to deliver thee: and if he see it good to leave thee in their hands, what can they do? surely nothing but touch thy body and thy out side, and onely take away the life of thy body, not the life of thy soul, that is out of their reach, that is immortal: and they taking away the life of thy body, they but sand thy soul into present possession of that inheritance that thy heavenly father hath provided for thee, even that inheritance that is immortal and undefiled, that fadeth not away, reserved for thee in the heauens. Now before I leave this point, an objection is to be answered. Some may haply say. Cannot the persecuting enemies of the Church hurt the souls of Gods children? they can make them sometimes to abjure and to renounce Christ and christianity, as at this day the Turkes do those Christians that are taken by them, they make some of them to abjure and renounce Christ and christianity: is that no hurt to the souls of Christians being the children of God? I answer: That abjuration, that renouncing of Christ and christianity is but like the raving of a child of God in some extremity of sickness: a child of God may rave and show forth strange behaviour in time of some violent disease that is on his body, and yet still be dear and precious to the Lord: so a true Christian may be forced through great extremity and violence done to him, though it be a foul and fearful failing in him so to do; yet( I say) a true Christian may through such violence abjure christianity, and yet still remain a true Christian: and that abjuration that is so forced, may be when the seed of grace remaines still in the heart. And therefore all the tyrants in the world, all cruel persecutors whatsoever they be, are not able to hurt the soul of the child of God. The Apostle here affirming that the Spirit is life, and telling the believing Romans, that though their bodies were frail and mortal because of sin, yet their sanctified souls were alive, and did live the life of grace herein this world, and should live the life of glory hereafter: he gives this reason of it, Because of righteousness. The Spirit( saith he) is life for righteousness sake, or because of righteousness: that is, as we shewed, because of the righteousness of Christ imputed to you, which gives you right and title to life and salvation, and also in regard of righteousness inherent in you, not as a meritorious cause, but because it is a sure and infallible sign of imputed righteousness, to which belongs life and salvation. Here note we, I will but touch it in a word, because we spoken of it verse 4. here I say note. How it may be truly said that Gods children merit salvation. That Gods children, true believers, haue right and title to life and salvation for righteousness sake, or because of righteousness It may be truly said, that even by holinesse and righteousness Gods children do merit eternal life and salvation: but understand that aright, not by any holinesse or righteousness inherent in themselves, or wrought by themselves: for the best thing in them, or done by them, if the Lord should examine it by the strict rule of his Law, deserves the curse of God, and wrath of God, but by Christ his righteousness imputed to them, by his holinesse, and by his righteousness imputed to them, they are accounted worthy of eternal life and salvation. And they want not any merit to their eternal salvation, for the merit of Christ, his holinesse and righteousness is infinite, and that is imputed to them; and they need not doubt of the sufficiency of that. Indeed, if it were as the Papists teach, that the righteousness serving to justification in Gods sight, were that which is inherent in Gods children, or the good works done by themselves, they might justly doubt of the sufficiency of it: but being the righteousness of Christ imputed, they haue no cause of any such doubt, they want no righteousness to their justification in the sight of God, nor any merit to their eternal salvation. Let that be thought on to the comfort of all Gods children; and so I pass from that. Comfort to Gods children Now in that the Apostle here saith, The Spirit is life for righteousness sake: meaning by righteousness, not onely the righteousness of Christ imputed to the believing Romans, but also righteousness inherent in them, not as a meritorious cause, but as an infallible sign of imputed righteousness, to which eternal life and salvation belongs: hence we may further gather and conclude thus much. That the sanctified soul of a child of God is sure to live the life of glory, and to live eternally with God in heaven. The sanctified soul of a child of God is sure to live the life of glory. The life of grace and holinesse in the heart and soul of a child of God, is an infallible evidence to him that his soul shall hereafter live the life of glory in heaven. And whosoever he be that finds true and sound holinesse in his own heart and soul, may undoubtedly assure himself that he shall live for ever with God in heaven. Philip. 3.20. saith the Apostle, Our conversation is in heaven: we are truly sanctified, the life of grace is in our hearts and souls, and we express it in our lives and conversations: and then he subjoins, From whence we look for the saviour, even the Lord Iesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. 2. Thess. 2.13.14. the Apostle saith to them of that Church, God hath chosen you to salvation through sanctification of the Spirit, and faith of truth, whereunto he called you by our gospel, to obtain the glory of our Lord Iesus Christ. 1. joh. 3.14. We know( saith Saint John) that we are translated from death unto life, because we love the brethren: we show forth the life of grace and holinesse that is in us by love to our brethren, and by that we know it, and are assured that we are translated, that we are set out of the state of nature into the state of grace; and shall undoubtedly be saved, and live for ever with God in heaven. The reasons of this truth are these. First, he that finds the life of grace and holinesse in his own heart and soul, may assure himself that Christ dwells in him by his Spirit; and being assured of that, it gives him certain and infallible assurance that he shall be saved, and come to eternal life: for Christ is not in the reprobate and such as shall be damned. 2. Corinth. 13.5. Examine yourselves( saith the Apostle) know ye not your own selves, how that Iesus Christ is in you except ye be reprobates? thereby implying, that if Christ were in them they might be sure that they were not reprobates, but in the state of grace. And indeed in whomsoever Christ is, he is their hope: 1. Tim. 1.1. yea their hope of glory. Colos. 1.27. they haue an assured hope of glory in heaven through him. again, the life of grace and holinesse in the heart and soul of a child of God, is an infallible evidence and proof of the remission of his sins, and a fruit ever following a lively, sound, and saving faith, and it is an antecedent of the promised reward of eternal glory: yea it is a beginning of eternal life, even of that life that shall last for ever in heaven. And therefore this we may resolve on as a certain truth, that the life of grace and holinesse in the heart and soul of a child of God, is an infallible evidence to him, that his soul shall hereafter live the life of glory in heaven: and he that finds true and sound holinesse in his own heart, may undoubtedly assure himself that he shal live for ever with God in heaven. And let this in the first place serve to discover to wicked persons, such as live in their ignorance and sins, their folly; The folly of such as live in their ignorance and sins discovered. this may let them see that they deceive themselves. They commonly promise to themselves happiness, life, and salvation, and they say, they hope to be saved and come to heaven as well and as soon as the best: but poor souls they deceive themselves. Art thou an ignorant person? dost thou go on in thy blindness wilfully as many do? they are blind and ignorant, and they will not learn to know God and the good ways of God, though means of knowledge be offered to them, art thou such an one? art thou even a sottish, blind, and ignorant person? Surely then thou art a graceless person, thou hast no grace in thine heart: for illumination is the first work of Gods Spirit in those that belong to Gods election: and soothe not thyself with a conceit that thou hast a good heart to God-ward, and a good mind, and a good meaning: the holy Ghost tells thee plainly and expressly, Prou. 19.2. Without knowledge the mind is not good. Thou being voided of knowledge, thou hast no good mind in thee, thy heart is not good, there is no true grace in thy soul: and thou being voided of grace, what hope canst thou haue to be saved? No, no, so long as thou continuest in thy ignorance, thy case is desperate and hopeless. again, art thou a wicked and profane person? dost thou live in thy sins, and follow after thy sensual pleasures? and dost thou promise to thyself life and salvation in heaven? Alas poor soul, thou hast no evidence to show for it: no, no, thou art already marked out for the divell, thy profane heart and life is the brand of the divell; and thy going on in thy sinful course, it may certainly assure thee that thou shalt live for ever with the divell and his Angels in the bottomless pit of hell, thou hast infallible evidence of thine own everlasting perdition. Consider it but in reason: dost thou think that thou shalt step out of a wicked& profane life in this world into a blessed and happy life in heaven? if thou so think, thou deceivest thyself, and the divell blinds thee, it is but a dream: whosoever saith he shall hereafter live happily, and yet hath now no care to live holily, he doth but deceive himself, he deals not truly with his own soul: and take heed of that deceit; yea take heed of deceiving thyself in another respect, in respect of thy civil honesty. Thousands deceive themselves in that respect, they think because they are civilly honest, that they shall certainly go to heaven, they are right honest men, and right honest women, and therefore they are sure to go to heaven. poor souls, they deceive themselves it is not thy civil honesty that can give thee assurance that thou art in the comfortable state of a Christian, and that thy soul shall be saved: it is onely the power and life of grace in thy heart and soul that can give that assurance. Thou wilt say, I too much disparaged civil honesty. No, I do not any thing disparaged it at all, I aclowledge it to be the good gift of God, but yet not sufficient to give infallible evidence that the soul shall be saved; for many heathen men that never heard of Christ were civilly honest, they went so far by the light of nature:& dost thou think that thou hast sufficient evidence that thy soul shall be saved, and yet hast no more in thee then a Pagan may haue? And consider with thyself what Christ saith, Mat. 5.20. Except your righteousness exceed the righteousness of the Scribes and pharisees ye shall not be saved. And join to that the speech of the Apostle, Philip. 3.6. He there saith he was a pharisee, and touching the righteousness of the Law vnreprouable: he was before his conversion a right honest man, and went as far as any civil honest man can go, and y●t in that Chapter he accounted that righteousness of his but as dross and dung, that he might win Christ, and that he might haue his righteousness imputed to him: and not onely so, but that he might feel the power of Christ his death mortifying sin in him, and the power of his resurrection quickening him to newness of life: and therefore deceive not thyself in resting on thy civil honesty. How a man may certainly conclude that he shall be saved. Now for further use is it so that the life of grace and holinesse in the heart and soul of a child of God, is an infallible evidence to him that his soul shall hereafter live with God in heaven? Then if thou whosoever thou art, wouldst know it, and be sure of it that thou shalt be saved, thou needest not as it were to climb up into heaven to search the Court rolls there, whether thy name be there written, thou needest not to fetch such a far compass: but look into thine own heart and soul, and if there thou find the life and power of grace, if thou find the lusts of thine own heart mortified, and thine heart and soul truly sanctified, and that now Christ lives in thee, as the Apostle speaks, Gal. 2.20. thereupon thou mayst certainly conclude, to the comfort of thine own soul, that thou shalt live with Christ in glory, and that thy soul shall hereafter live the life of glory in heaven; and that is an excellent comfort. Comfort to such as are truly sanctified. To speak something to the comfort of such as are truly sanctified; an holy sanctified life is held a melancholic life, and a life most uncomfortable, but indeed it is not so, it is the onely true comfortable life that can be. Is there not wonderful comfort in assurance of Gods special love and favour, and of right to all the comforts of the Saints of God in this life& in the life to come? Can there be greater comfort then this, to haue peace with God and with a mans own conscience in this world, and assurance of everlasting happiness, ioy, and glory, hereafter in heaven? Certainly there can be no ioy nor comfort equal and matchable to it. And doubtless a child of God hath most comfort of his holinesse when he draweth near his end. Pro. 14.32. The righteous hath hope in his death. And let this be thought on to the comfort of all such as are truly sanctified. VERSE 11. But if the Spirit of him that raised up Iesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, because that his Spirit dwelleth in you. COme we now to the 11. Verse: But if the Spirit of him, &c. Our Apostle goes further to cheer up the believing Romans, and he here makes known to them to their further comfort, that though their bodies were subject to death by reason of sin still abiding in them, and should die, yet their bodies being dead, should not remain perpetually and for ever under the power of death, but should in time be quickened and raised up again from death to life, even to a glorious life together with their souls. And this comfort the Apostle propounds not barely, but in the proof of it he proves it by an argument taken from the effect of Gods Spirit dwelling in them, on this mamanner, If the Spirit of God dwell in you, he will certainly quicken your mortal bodies, he will not suffer your dead bodies always to abide under the power of death; it is his office to quicken, and to give life, and he will perform his office: he will one day put life into your bodies though they be dead, and he will raise them up again to an heavenly and glorious life, that the whole man may live and be blessed for ever. Now this proof of the quickening and raising up of the dead bodies of the true believing Romans, from the indwelling of Gods Spirit in them, is amplified and enlarged by the work of Gods Spirit in raising up Christ from the dead, à paribus, namely thus, God raised up Christ from the dead by his Spirit, and therefore by the same Spirit he will likewise or in like manner quicken and raise up your mortal bodies, you being members of Christ: he raised up Christ the head, he will likewise raise up the members. If the Spirit of him that raised up Iesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, because that his Spirit dwelleth in you, by his Spirit dwelling in you. We see then that in this verse is laid before us a proof of the resurrection of the bodies of Gods children, from the indwelling of Gods Spirit in them, amplified by the work of Gods Spirit in raising up Christ from the dead, with relation to that which went before verse 10. That howsoever death prevail over the bodies of Gods children, yet they are to know to their comfort, that the Spirit of God dwelling in them, they shall not always abide under death. If the Spirit of him. By the word him, Interpretation. is here meant God the Father, from whom the holy Ghost proceeds, and therefore he is called his Spirit, as verse 9. That raised up Iesus from the dead: that is, the body of Iesus, by a synecdoche the whole being put for the part, raised up the body of Iesus which was crucified and dead, from death to life. Dwell in you. That phrase we haue formerly opened, and the meaning of it here is this, Be in you by his true powerful working presence, by the efficacy and power of his grace. He, namely, the same God that raised up Christ: that is, the body of Christ, from death to life, shall also or in like manner quicken your mortal bodies. Some think that the Apostle here speaketh of the continual working of Gods Spirit in mortifying the relics of sin in true believers, but indeed that is not agreeable to the context, neither will the word bear that construction: for the Apostle speaking of the time to come, Shall quicken your mortal bodies, he pointeth at the resurrection that shall be, and not at that which is present in rising to newness of life. And the word mortal, doth give us to understand so much, that he intends the last and final resurrection of the body, which is mortal and subject to death and dissolution. Now the word quicken here used, is very emphatical and weighty, it signifies thus much, Shall not onely raise from death to life, nor yet to an immortal life onely, for so the bodies of the wicked shall be, they shall be raised from the dead, and they shall be made immortal, and able to abide for ever in the state whereto they shall be judged: but to a further matter, shall raise the bodies of Gods children to an immortal happy life, to a life perfectly glorious, and shall make their bodies like the glorious body of Christ, as Philip. 3.21. and shall make them spiritual bodies, as 1. Corinth. 15.44. that is, bodies not onely quickened by a living soul, but with a far more excellent virtue, namely, the virtue of the Spirit descending from Christ their head: so much is comprised and signified by the word quicken. Because, or rather by, that his Spirit dwelleth in you, as it is in the original: that is, by the power& virtue of that Spirit of God being in you by his true powerful working presence, and by the efficacy of his grace in them. The meaning then of the Apostle in the words of this verse is thus to be conceived, as if the Apostle had said: But if the holy Spirit of God the Father, who raised up the body of Iesus when it was crucified and dead, from death to life, be in you by his true powerful working presence, and by the efficacy of his grace, even the same God that did raise up the body of Christ from death to life, shall also, and in like manner, raise your bodies that are mortal and subject to death, even when they are dead, from death to life, yea to an immortal happy life, and to a life perfectly glorious: and shall make your bodies spiritual, and like to the glorious body of Christ, by the power and virtue of that Spirit of his, being in you by his true powerful working presence, and by the efficacy of his grace. First observe we, that the Apostle here cheering up the believing Romans, with this comfort, that though their bodies were mortal, and though they were dead, yet they should not always abide under the power of death, but should be quickened and raised up again from death to life; he puts down this comfort in the proof of it, that Gods Spirit dwelling in them, he would not suffer their bodies to abide under the power of death, but would one day raise them up again from death to life. Hence we are given to understand thus much. That the holy Spirit of God never forsakes the bodies of Gods children, The holy Spirit of God never forsakes the bodies of Gods children though they be dead and butted. though the bodies of Gods children be dead and butted: and though they be turned into dust and ashes, yet they are still dear and precious to the Lord, and he still watcheth over the very dust of them, and his hand doth still hold and keep them, in time to quicken them, and to restore them to life again: the Lord hath regard to the bodies of his children, and hath a care over them, though they be dead and rotten in their graues: for why. The dead bodies of Gods children are still members of Christ, and they are still knit to him, and being dead, they rest and sleep in him, as the Apostle saith, 1. Thess. 4.14. 1. Thes. 4.14. If we beleeue that Iesus is dead and is risen, even so them which sleep in Iesus will God bring with him. Rom. 14.8. Rom. 14.8. the Apostle saith, Whether we live or die we are the Lords. There is an inseparable and perpetual union between Christ and every true believer, not onely in regard of the soul, but of the body also. 1. Cor. 6.15. 1. Cor. 6.15. Know ye not that your bodies are the members of Christ? and the body being once knit to Christ, it so continues for ever; though death sever the soul from the body, yet it severs not the body from Christ. again, the Lord hath made an everlasting covenant of grace with his children, that he will be their God for ever; and that covenant is not made onely in regard of their souls, but of their bodies also, even in regard of the whole man: and when the Lord saith, I am the God of Abraham, his meaning is not that he is the God of Abrahams soul onely, but also of his body; and therefore doubtless the Lord hath regard to the bodies of his children, and hath a care over them though they be dead and rotten in their graues, and he still watcheth over the very dust of them, and his hand doth still hold and keep them, in time to quicken them, and to restore them to life again. Haply some may say, Christ saith Mat. 22.32. God is not the God of the dead, but of the living. I answer. God is not the God of the dead, according to the iudgement and opinion of the Sadduces, and as they conceived of the dead: that is, as of those who were altogether dead both in body and soul, and never to rise again; for that was the opinion of the Sadduces, they denied the resurrection, and according to that opinion of theirs Christ there speaks, that God is not the God of the dead in that sort, for God cannot suffer such a death to prevail over his, he is a God of mercy and of life itself, and therefore will in time restore the dead bodies of his children to life again. So that this we may set down as a certain truth, that the Lord hath regard to the bodies of his children, and hath a care over them though they be dead and rotten in their graues: yea though they be in the bottom of the sea, or wheresoever they be, yet they are dear and precious to the Lord, his hand doth hold and keep them, in time to quicken them, and to restore them to life again. Comfort to Gods children in time of trouble, and when the pangs of death are vpon thē. And this is a ground of sweet and of excellent comfort to all Gods children: this may serve to arm and strengthen them against the fear of any trouble whatsoever; yea to hold up their hearts with comfort when the pangs of death are vpon them. For what though the world tell them of perils and dangers, and threaten much evil and mischief against them, yet let them remember not onely this, that the disposing of all events is in the hand of the Lord, but that themselves are always his both alive and dead, and that even their dead bodies are dear and precious to him; and that will stay them, and hold them up with comfort and assurance, that come what can come to them, yet they shall be safe, and well, and in good case, they are the Lords, and the Lord is all-sufficient to keep his own, and will assuredly keep his own: and though death separate body and soul asunder, yet remember thou being a child of God, it cannot divide thee from thy God: no, no, it is a means to bring thy soul nearer to God, and thy body laid up in the earth and there turned to dust, is still within the covenant, and knit to Iesus Christ; and thou art still dear and precious to the Lord both in thy soul and body: and why then shouldst thou fear the stroke of death, or the horror of the grave? It was an excellent comfort the Lord gave jacob when he was to go down into Egypt, Gen. 46.4. I will go down with thee into Egypt, and I will also bring thee up again. jacob died in Egypt, and his body when it was dead was brought back again into Canaan, and yet the Lord saith, that he would bring him back again, and that he would still be with his body though it were dead, and bring that again into Canaan. And thus is the Lord with the dead bodies of all his children, and that is to be thought on to their comfort. In the next place observe, that the Apostle here saith, that the Spirit of God, or God by his Spirit, raised up Iesus from the dead: and again; he that raised up Christ from the dead. Whence note we. That Christ in respect of the body was once among the dead, and he descended into the state of the dead, Christ in respect of his body was once in the state of the dead,& death had power over him for a time. How that is to be understood. and his body lay down amongst the dead, yea the body of Christ was for a time under the power of death: death had power and dominion over Christ for a time, therefore the Apostle saith, Rom. 6.9. Christ being raised from the dead dieth no more, death hath no more dominion over him. Thereby implying and giuing us to understand, that death had once power over Christ for a time, yet that is not to be understood as if Christ had been forced to yield to death, as if death had been stronger then he, and that by the power of it, it had overcome Christ, he being not able to stand against the force and power of it: no, but that Christ willingly and of his own accord did submit himself to death for the sins of Gods chosen, he by voluntary dispensation taking on him their sins, otherwise death had no power over him, but as he voluntarily took on him the sins of Gods chosen, and did willingly submit himself to death: so indeed death had power over Christ for a time, and he was amongst the dead in respect of his body, and he descended into the state of the dead. And this truth is evident and clear from the burial of Christ, in that he was butted by joseph of Arimathea, as appears Mat. 27.59.60. the text saith, joseph took the body of Iesus, and wrapped it in a clean linen cloth, and put it into his new tomb which he had hewed out in a rock, and rolled a great ston to the door of the sepulchre. And with him joined Nicodemus that came to Iesus by night, joh. 19.40.41.42. The burial of Christ shows the certainty and truth of his death, that his death was not a fantastical death, a death onely in show, a seeming death, but that he was truly and certainly dead, that his body was truly dead and butted, and descended into the state of the dead, and lay amongst the dead for a time. And one special reason and ground of this truth is this. The manifestation of the mighty power of Christ, even to show that he not onely vanquished death on the cross, and on the cross triumphed over the divell, and over all the powers of hell; as Colos. 2.15. the Apostle saith, He spoiled the principalities and powers, and hath made a show of them openly, one hath triumphed over them in the same cross: but that he also as a most valiant and mighty conqueror, vanquished death as it were at his own home, and plucked him out of his own cabin and den. And therefore doubtless did Christ put himself under the power of death for a time, and was amongst the dead in respect of his body, that he might get the greater victory and conquest over death, and that he might more manifest his power in subduing death, and triumphing over death more gloriously. And this may serve as a ground of further comfort to Gods children,& to such as truly beleeue in Christ: Death in itself is the king of fear, {αβγδ} job 18.14. it is dreadful and terrible to nature; and the grave in itself is ugly and loathsome, and the house of perdition, if a man look at it with the eye of nature: but to Gods children, the nature both of death and of the grave is changed, and they are made to them sweet and comfortable: and that on this ground the blessed and glorious body of Christ Iesus was once amongst the dead, and lay down amongst the dead for a time; and that holy and blessed body hath sanctified and sweetened death, and as it were perfumed the grave to all Gods children, and made the grave to them but as a bed of down, and a place of sweet repose and comfortable rest, wherein their bodies rest from all their pains and labours, and rest in hope of glory hereafter to be given to them. And that is an excellent comfort to all the children of God, and to all such as rruly beleeue in Christ. It is but a poor and silly comfort that some bastard Christians cheer up themselves withall, as that they hope to be fairly and well butted, to haue a faire and goodly tomb or sepulchre, to leave abundance of wealth behind them to their children. Alas, as one saith well, if men haue no better comfort then this, this is but comfortless comfort: here is the sound comfort of a true believing Christian against the fear of death, and against the terror of the grave, that the blessed body of the Lord Iesus was once amongst the dead, and lay in the grave under the power of death for a time, and that blessed body hath sanctified death, and sweetened the grave to all his members. And therefore thou that art a child of God, consider this to thy comfort, when death hath done as it were the worst, when it hath prevailed over thee,& brought thine head as low as thy feet, yea lower, thy body is now enclosed in the bowels of the earth, it is swallowed up of the grave, the grave hath shut her mouth on thee, yet the grave shall not always hold thy body: and though it do hold it for a time, yet thou belonging to Christ, thy body is in the same condition that once the body of the Lord Iesus was for a time; and therefore thou hast no cause to be abashed, and to be too much troubled with the fear of death, with the horror or loathsomeness of the grave. think on that to thy comfort. But if the Spirit of him that raised up Iesus from the dead dwell in you, he that raised up Christ. We see here, I will but point at it in a word, that the Apostle calls the Saints departed this life dead men. The Papists take exception against us, A foolish exception of the Papists touching the Saints departed met withall. that forsooth we call the Saints depa●ted dead men, when we reason against their invocation of Saints departed, and tell them that they pray to the dead, Oh( say they) you disdainfully call the triumphant Saints in heaven dead men, as if they had no credit with God, nor any care or compassion of men. A foolish cavil and an idle exception: we speak no otherwise then the holy Ghost hath taught us, we call the Saints departed this life dead men, not in disdain as they charge us, but as the holy Ghost doth in this and in many other places of Scripture: as for their credit with God, and their care of men, we doubt not of it, but yet we cannot thereupon yield to this, that they be mediators between God and us, that is dishonourable and derogatory to the perfect mediation of Christ Iesus. Let it suffice to haue touched that in a word. observe we further, the Apostle here saith, that God b● the power of his holy Spirit raised up the body of the Lord Iesus, crucified, dead, and butted, from the dead, from death to life again. Now here grows a question; how this can agree with that speech of Christ, joh. 10.18. joh. 10.18. No man taketh my life from me, but I lay it down of myself, I haue power to lay it down, and haue power to take it again: whence it is clear that Christ raised up himself? I answer. These two may well stand together, God by the power of his Spirit raised up Christ from the dead, and Christ also raised up himself. For we must know, that the raising up of Christ from the dead was a work of the whole trinity, Opera Trinitatis ad extra sunt indiuisa. all the external works of the trinity being vndiuided, and so God the Father raised up Christ from the dead, and Christ as God raised up himself, and God the holy Ghost also raised him up. Now then hence we are given to understand thus much. That the raising up of Christ from the dead was a wonderful work, The raising up of Christ from the dead was a work wherein God did manifest the greatness of his power. it was a work of the whole trinity; yea not onely so, for so is the raising of our bodies, but a work as it were of the whole hand of God, we find it so set forth to us in the book of God, as a work wherein the Lord did manifest the greatness of his power. Ephes. 1.19.20. the Apostle speaks plainly to this purpose, That the eyes of your understanding may be lightened, that ye may know what the hope is of his calling, and what the riches of his glorious inheritance is in the Saints: and what is the exceeding greatness of his power towards us, which beleeue according to the working of his mighty power, which he wrought in Christ when he raised him from the dead. Rom. 1.4. the Apostle saith, Christ was declared mightily to be the son of God, touching the Spirit of sanctification by the resurrection from the dead. Christ by raising himself from the dead, declared the greatness of his power, even the power of his Godhead: for why, the humiliation of Christ by death was marvelous great, never was any, neither could any be bound with such strong bonds of death, nor held with such sorrows of death, as they are called Act. 2.24. as Christ was for a time. And therefore it must needs be, that in dissolving and losing those bonds and those sorrows, the Lord did manifest the greatness of his power. And this is of use, A means to hold up the fainting hearts of Gods children in their greatest extremities. to this purpose we are to call to mind and to remember this truth; when we are plunged into the greatest distress either of body or mind, the due consideration of this truth will be a means to hold up our fainting hearts in our greatest extremities. For why, consider with thyself, did the Lord manifest the greatness of his power in raising up Christ from the dead? did he then loose the bonds and sorrows of death, when death had as it were drawn Christ into his cabin& den, and there held him in bondage for a time, yea in such bondage as never was any, neither could be? and will he suffer any of the members of Christ to be held under the bands and sorrows of death, not so strong, and not loose them? No, doubtless he will not, he is the same mighty and powerful God, he loosed the bonds of death, when death seemed to triumph over Christ, and all hope seemed to be gone, he then put to his whole hand to the losing of those bonds, and he as it were with his little finger will loose the bonds of thy sorrow and of thy distress, either of body or mind: even then when in mans iudgement thy distress is hopeless and remediless. And assure thyself thou being a member of Christ, he will loose the bonds of thy distress, if it may stand with the glory of his name and with thy good. And indeed a child of God is upheld by the hand and power of God in time of his great distress, otherwise he would utterly fail, sink, and fall down flat under the burden. But alas, Note. a child of God cannot then so well discern the working power of the Lord, and his hand supporting of him, nor so well take notice of it, because his iudgement is the● overshadowed with the feeling of his present distress, and with the greatness of it. And therefore in time of our greatest extremities we are to call to mind and to remember the mighty power of God, manifested in losing the bonds and sorrows with which Christ was held and bound, and in raising up Christ from the dead; and that will be a means to confirm and strengthen us in our hope and dependence on the Lord at all times. The raising up of Christ from the dead, was a work of the whole hand of God, and the losing of thy sorrows and of the bonds of thy distress, is but a work as it were of his little finger: and therefore be not discouraged in thy greatest distress; thou being a child of God, he will set thee free from it in his due time, if it may be for his own glory and thy good. think on that to thy comfort. The Apostle here saith, that he that raised up Christ from the Head, shall also quicken your mortal bodies. He ascribes to God the raising up of the dead body of the Lord Iesus, and also the quickening and raising up of the bodies of the true believing Romans. Whence note we. That the raising up of the dead is a work of divine power, a work of God onely: The raising up of the dead is a work of Gods own mighty hand alone. Deut. 32.39. 1. Sam. 2.6. it is a work far above the strength of all creatures, men, or Angels; all men and Angels in heaven or earth are not able to put life into a dead body, and to raise it up from the dead, that is a work of Gods own mighty hand alone. Deut. 32.39. the Lord takes it as proper to himself, Behold I kill, and I give life: which is again remembered by Hannah in her song, 1. Sam. 2.6. The Lord killeth and maketh alive, bringeth down to the grave and raiseth up. A proof of the Godhead of Christ. And this may serve as a special evidence and proof of the Godhead of Christ, in that he raised up himself from the dead, and shall also raise up others at the day of iudgement. And indeed it is true, that the holy Prophets and Apostles sometimes raised the dead, 1. King. 17.22. 2. King. 4.35. Act. 9.40. as Eliah did, 1. King. 17.22. and Elisha, 2. King. 4.35. and Peter, Act. 9.40. but that was by a borrowed power, by power from God, and in the name of Christ, and not by any power of their own: but Christ raised up himself, and shall raise up others from the dead, not as an instrument, but as a principal efficient, and by his own proper power. And that strength proves the Godhead of Christ, it is an infallible argument that Christ is truly God. I forbear further to speak of it. Now in that the Apostle here saith, that God that raised up Christ should also quicken the mortal bodies of the believing Romans, we are given to understand thus much. That the dead bodies of Gods children,& true believers, shall not always abide under the power of death, The dead bodies of Gods children shall one day be quickened& raised up from death to life again. but shall one day be quickened and raised up from death to life again. It is a fundamental truth, an article of our faith, we beleeue or at least ought to beleeue the resurrection of the body, which being severed from the soul& so dead, shall one day be revived and quickened, and haue life put into it again. The Scripture is plentiful in the proof of this truth, job 19.25.26.27. I am sure( saith job) that my Redeemer liveth, and he shall stand the last on the earth. And though after my skin worms destroy this body, yet shall I see God in my flesh. Whom I myself shall see, and mine eyes shall behold, and none other for me, though my reins are consumed within me. Isay 26.19. the Lord saith by the Prophet, Thy dead men shall rise, even with my body shall they rise: awake and sing, ye that dwell in the dust. 1. Corin. 15. the Apostle proves the resurrection of the dead bodies of true believers by many strong and unanswerable arguments, I will not stand to repeat them particularly, onely mark what he saith from verse 13. to 18. If there be no resurrection of the dead, if the dead shall never rise again, then is Christ not risen, then the faith of Christians is vain, the preaching of the gospel vain: and the godly departed this life are perished. All which are foul and gross absurdities, therefore doubtless the bodies of Gods children and true believers shal not always abide under the power of death, but shall one day be raised from death to life again. There be many grounds of this truth, Grounds of the resurrection of the body. it is built on many strong grounds, as on the truth of the word of God, wherein reward is promised to the good and godly, and the iustice of God which goes hand in hand with this truth, that whatsoever is promised in the word of God, the equity of his iustice requires the accomplishment of it. On his mercy promised in the covenant of grace, and on his almighty power: yea on the ground the Apostle here speaks of, namely, the being of the Spirit of Christ in all true believers. The same Spirit that raised the body of Christ being dead, shall also raise the dead bodies of his members: for the same working cause will certainly bring forth the same effect, having nothing more to hinder it in the one then in the other. And therefore it must needs be, that the dead bodies of Gods children and true believers shall not always abide under the power of death, but shall one day be raised up from death to life. Haply some may say, Shall not the dead bodies of the wicked be one day raised from death to life? shall they always abide under the power of death? I answer. No, they shall not, they also shall one day be raised, and haue life put into them again, but it shall not be by the same power by which the dead bodies of Gods children shall be raised: the dead bodies of Gods children shall be raised by virtue from Christ as their head, by the power of his Spirit, and by virtue of his resurrection: but the wicked and reprobate shall be raised by the power of Christ as he is God, even by his powerful voice, which shall be uttered by the blast of the last trumpet, as 1. Cor. 15.52. citing them to appear in a moment, which they shall not be able to avoid. It may be further demanded, whether the same bodies that now Gods children and others haue, shall be raised up and resumed, or any new bodies given unto them? I answer. even the self same bodies that now both the godly and the wicked are clothed withall, and every part& parcel of those bodies, shall be raised up, and none other for them. job saith, job 19.27. I myself shall see God, and mine eyes shall behold, and none other for me, though my reins are consumed within me: even these very eyes. And the Apostle speaks {αβγδ}, 1. Cor. 15. 5●. This corruptible must put on incorruption, and this mortal must put on immortality: as it were pointing at his own body. This then we may resolve on as a truth of God, that the dead bodies of Gods children, yea the dead bodies of all both good and bad, shall one day be raised from death to life, and shall haue life put into them again: yea even the self same bodies that now both the godly and the wicked are clothed withall, and every part and parcel of those bodies, shall be restored, and none other for them. And this truth in the first place is to be thought on for our further strengthening in that article of our faith, Confirmation of that article of faith, the resurrection of the body The resurrection of the body. On this ground we are to be further strengthened in that article; it is an article above the reach of natural reason: it hath been strongly oppugned; the heathen philosophers made a mock at it, yea they said Act. 17.18. that Paul was a babbler and a setter forth of strange Gods, when he preached to them of the resurrection. Yea howsoever many amongst us are able to repeat that article of faith, and some do repeat it as a prayer( which is gross ignorance) yet they hardly beleeue the truth of this article, it will hardly sink into their heads and hearts, that the dead bodies of good and bad shall one day be raised, or at least that the self same bodies shall be restored and no other for them, that they can hardly beleeue: yea some stick not to speak it in express words, that they cannot be persuaded of it, you shall not make them beleeue that the self same eyes that now they carry in their heads, and now see withall, shall be restored again. Why, these eyes say they, shall be putrefied and consumed, and can they be restored again? Ah poor ignorant sot, whosoever thou art, thou speakest ignorantly, thou knowest not the Scriptures nor the power of God, as Christ said to the Sadduces, Mat. 22.29. yea thou speakest as an Atheist; and herein thou showest thyself no better then a vile wicked Atheist, for herein thou deniest the truth of God, the power of God, the iustice of God, the mercy of God: and in so doing thou deniest God himself, and thou art no better then a monstrous Atheist: for on all these grounds standeth the resurrection of the body, yea the restoring of the self same bodies that now we haue, with every part and parcel of them. God who is truth itself and cannot lie, hath said it shall be so: we find it on record as part of Gods eternal truth revealed in his word. And again, God who was able to make all things of nothing, is much more able to make every mans body at the resurrection of his own matter, yea to distinguish the dust of one mans body from the dust of another. Thou sayest, thou canst not beleeue that the self same eyes that are in thy head shall be restored again. I pray thee who made the eyes? did not God? and whereof did he make them? was it not of nothing? where were thine eyes an hundred yeares ago? And is not he that made thine eyes of nothing, able to restore them being dissolved and turned to dust? The Lord, saith the Prophet Isay 40.12. hath the waters in his fist, and he comprehendeth the dust of the earth in a measure: and it is more easy for him to discern the dust of one mans body from another, then it is for a man that hath his hand full of several seeds, to open his hand, and to sever one kind of seed from another, and to put every sort of seed by itself. And further, the iustice of God requires that the self same bodies should be restored, and no other for them: for as the Apostle saith, 2. Corinth. 5.10. every one must receive the things done in his body according to that he hath done, whether it be good or evil. And it stands not with the iustice of God that one body should do good things, or suffer for well doing, and another body should receive the crown. Shall the bodies of the Saints in this world endure bonds, imprisonment, racking and rending, whipping and scourging, and the scorching heat of the fire till they be turned to ashes, and shall other bodies for them be glorified? And shall the wicked in their bodies work wickedness, and practise filthiness, and shall other bodies for them receive the wages of their iniquity? No, no, it cannot be, the iustice of God will not suffer it. And lastly the glory of Gods mercy requires that the self same body should be raised. For shall the malice of Satan and sin bring that on the body which the mercy of God cannot remedy? it is not possible: and therefore on these grounds learn we to be strengthened in that article of our Christian faith, that the dead bodies of all, good and bad, shal one day be raised up, and haue life put into them again, yea even the self same bodies that men, both the godly and wicked, are clothed withall, shall be restored, and every part and parcel of those bodies, and none other for them. And let us not harken to any motions of infidelity, and of our own vnbeleeuing hearts in this point, moving and stirring us up to call this truth into question: if we do, we call into question Gods truth, power, iustice and mercy; and that is a dangerous thing, we rush on a dangerous rock, it will crush us to dust and powder: take we heed of it, and withall consider, that this truth is a ground of special comfort to Gods children; take away this, and ye take away the chief pillar and ground of comfort from a true believing Christian. job. 19.25. job in his greatest extremity made this the comfort of his soul, that one day he should rise again, and in his body enjoy the glorious presence of his Creator and Redeemer, job 19.25. And therefore labour we to be resolved and settled in the truth of this article, and to be persuaded of it, that the dead bodies of all shall one day be raised, and haue life put into them again. Yet further, is it so that the dead bodies of all, both good and bad, shall one day be raised up from the dead, How careful we ought to be in well using of our bodies. and haue life put into them again, shall even the self same bodies that now we carry about, and every part and parcel of them, be restored, and no other for them? Oh then I beseech you consider it, how careful ought we to be in well using of our bodies, and of every part and member of them. We should hereupon take notice of it, that we are to possess our vessels in holinesse and in honour, as the Apostle speaks, 1. thessaly. 4.4. 1. Thess. 4.4. that we are to use our bodies and every part and member of them, as instruments of holinesse, of Gods glory, and of doing good, and to take heed we defile not our bodies, or any part or member of them with any known sin. For why, we must one day see the Lord with these very eyes that now we carry about us: and how shall we be able to look on him with defiled eyes? how shall the adulterous eye, the hauhgty, proud, and scornful eye, the covetous eye, and the like, be able to look God in the face? We commonly say of a man that hath done some vile notorious wicked act, that men take notice of, and cry shane vpon, he will never be able to show his face amongst honest men again; and how do we think that a wicked debaushed wretch, a filthy adulterer, a common blasphemer, a beastly drunkard, an usurer, or the like, shall be able to show his face before the most great and glorious holy majesty of God? every one be he never so wicked and vile, will he, nile he, must one day appear before the Lord face to face, even these very eyes of thine, that now it may be are full of adultery, and cannot cease to sin, 2. Pet. 2.14. even those lustful eyes of thine, and that body of thine that now thou abusest to filthiness, that body of thine that now thou dost disguise, and make even a monster by thy new fangled attire, must one day come before the glorious presence of the Lord: and that very mouth of thine that is now foul and filthy, and powers out cursing, swearing, rotten and filthy speeches, shall one day be presented before the judge of all the world; and those hands of thine that now are defiled with filching, with fraud, yea with telling and taking thy cursed interest money, thou being a cursed usurer, must one day be held up at the bar of Gods iudgement seat. Oh that adulterers, proud persons, blasphemers, usurers, and such like, had but hearts to consider this. Well, let us think on it,& remember it, that these very eyes that now we carry about, and no other, shall one day see the Lord. Hebr. 12.14. And howsoever it is said, Hebr. 12.14. That without holinesse no man shall see the Lord: the meaning is, without holinesse no man shall see the Lord to his comfort. The most vile and wicked caitiff that is shall see the Lord, and that with his own eyes, and none other but he shall see him to his terror, and to his utter amazement and confusion, and he shall wish that the hills and mountaines would fall on him and cover him from the glorious presence of the Lord. Then learn we to take heed that we do not pollute and defile our bodies, or any part or member of them with any known sin; and let us on the ground of comfort now delivered, learn to possess our vessels in holinesse, and to use our bodies, and every part and member of them, as instruments of Gods glory, and of holinesse, and of doing good: and then doubtless we shall be able to look on the Lord, even with these eyes that now we carry about, with comfort, yea to stand before the Lord with ioy, and with much rejoicing. Now further observe we the word the Apostle here useth, quickened, shall quicken your mortal bodies. He saith, He that raised up Christ from the dead shall also quicken. The word quicken is very emphatical and weighty( as I shewed:) it signifies not onely a raising up from death to life, no, nor yet to an immortal life onely, but to an immortal happy life, to a spiritual glorious life. So much is comprised under the word quicken: and hence this conclusion ariseth. That though the self same bodies that now Gods children carry about, Though the self same bodies that Gods children carry about shall be raised from death to life at the day of resurrection, yet they shall be altered& changed in quality. shall be raised up from death to life at the day of resurrection, and the very same bodies for substance shall be restored to them that now they are clothed withall; yet those bodies shall be altered and changed in quality, they shall then be endowed with such excellent and heavenly qualities as now they haue not; as first, the bodies of Gods children shall then be made immortal, and incorruptible, powerful, and free from all passion and suffering, as the Apostle saith, 1. Corinth. 15.42.43. The body is sown in corruption, it is raised in incorruption, it is sown in weakness, it is raised in power. And verse 53. This corruptible must put on incorruption, and this mortal must put on immortality. And the bodies of Gods children shall not then be subject to weakness, infirmities, sicknesses, diseases, miseries, and to death, neither shall they stand in need of meate, drink, apparel, sleep, and the like, by which our natural life and our mortal bodies are now preserved: but the bodies of Gods children raised up from the dead, shall be made perfect bodies, perfect both in beauty and comeliness, and also in respect of parts, every blemish and every deformity that is now in the body of a child of God, shall then be removed, and the bodies of Gods children shall then be most beautiful and comely, yea every defect in the body of a child of God, as lameness, blindness, and the like, Note. shall then be removed: and if any member of the body be lost or wanting, as an arm, a leg, a finger, and such like, it shall then be restored and supplied: for the perishing of a member is nothing else but the death of that member, and the Lord restoring other parts and members of the body, he is able, and he doubtless will also restore that lost member again. The Lord Iesus who when he was on the face of the earth, gave sight to the blind, and strength to the lame, is able and will without question give health and soundness to the limbs that are lame, and will restore and supply every part and member that is wanting. Yea it is the iudgement of some divines, that the bodies of Gods children shall be raised up in perfect stature, even the bodies of infants dying in their infancy, for they shall be like the bodies of our first parents before the fall, yea like to the glorious body of the Lord Iesus: and therefore the bodies of Gods children raised from the dead shall be made spiritual bodies. 1. Cor. 15.44. It is sown a natural body, and is raised a spiritual body: not spiritual in regard of substance but spiritual in respect of quality, they shall then be of such a spiritual temper, as they shall be acted and moved whither their souls will without resistance; yea they shall then be so lightsome, quick, and nimble, as without any difficulty they shall be able to move any way, even upwards, and to meet the Lord in the air. 1. thessaly. 4.17. Yea the bodies of Gods children shall then be fully acted, and moved, and governed by the Spirit of God, and shall readily yield to the motion and guidance of the Spirit in every part and member of them: they shall then be fully and perfectly quickened with the life of the holy Spirit of God descending from Christ their head, and so spiritual: for the bodies of Gods children raised from the dead shall be made glorious bodies. 1. Corinth. 15.43. It is sown in dishonour, and is raised in glory: yea they shall be made like to the glorious body of the Lord Iesus, Philip. 3.21. they shall be like to his body in brightness and glory, yet in different degrees, some shall be clothed with a greater measure of glory, and some with a less, Dan. 12.3. They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness shall shine as the stars for ever and ever. Mat. 13.43. Christ saith, The just shall shine as the son in the kingdom of their father. And 1. Cor. 15.41.42. the Apostle saith, There is one glory of the sun, another of the moon, and another glory of the stars, for one star differeth from another star in glory: and so is the resurrection of the dead. Thus then are we to conceive of the change that shall be of the bodies of Gods children at the day of resurrection, that they shall be raised up, changed, not in substance but in qualirie, and shall then be made immortal, and incorruptible, powerful and free from all misery, perfect in beauty and comeliness: and in respect of parts, spiritual and glorious, even like to the glorious body of Christ in brightness and glory. It may be demanded, whether the bodies of the wicked raised from the dead shall thus be changed, or no? I answer. In part they shall, they shall be made immortal and incorruptible, and able to abide for ever in that state whereto they shall be judged, and that without meate, drink, or the like: but yet they shall be bodies most foul and ugly to look on, answerable to the guiltiness of their consciences, for their worm shall not die, neither shall their fire be quenched, and they shall be abhorring unto all flesh, Isay 66.24. Isay 66.24. Apoc. 22.15. They shall be as dogs, revel. 22.15. how great, or how honourable, or beautiful soever they haue been in the world; and their bodies shall be passable and liable to suffer extreme torments into which they shall be sent. Mat. 21.46. Mat. 21.46. Use. Sweet comfort for all Gods children against the weaknesses& frailties, they are now subject unto. Now then this truth may serve as a ground of sweet and excellent comfort to all Gods children; let us further meditate and think on it, and consider it seriously: Thou that art a child of God, thy body is now weak and frail, and subject to aches and pains, to sicknesses, to diseases, and to death itself; the time shall come when that very body of thine that is now full of aches and pains, and haply now lies under sore and grievous diseases, shall be free from ache and pain, and from all manner of infirmities: and not onely so, for that is the condition of beasts when they are dead, but the body being dead shall one day haue life put into it again, and be made strong and powerful, and shall feel unspeakable ioy and delight, and most sweet ease and contentment in every part and member of it. Thy body is now tumbled and tossed up and down, and many ways turmoiled, and thou hast cause of grief and sorrow, weeping and mourning for thine own sins and for the sins of others, but the time of refreshing will come from the presence of the Lord, as Peter calls the day of resurrection. Act. 3.19. When all tears shall be wiped away from their eyes, and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain. revel. 21.4. Apoc. 21.4. and thou shalt be free from all things that may hurt or offend thee. The body it may be is now deformed, crooked, blind, lame, or the like: the time shall come when every deformity and every blemish that is in thy body shall be removed and taken away, and every defect that is in it shall be supplied, and thy body shall be made most comely, and most beautiful: yea thy vile and base body shall be made like to the glorious body of the Lord Iesus: even that body of thine that is now base in the world, and base in the estimation of others, the wicked esteeming thee as they do all Gods children, base and contemptible, and the refuse and off-scouring of all things, even that base body of thine shall one day shine like the most glorious body of Christ, in brightness and in glory. Yea the wicked reprobate that now contemn thee, and think basely of thee, because thou dost not ruffle it out as they do, and thou art not so brave and glittering in thy apparel as they be, shall then see the brightness and glory of thy body, and be ashamed and confounded in themselves, their own bodies being most foul and ugly to look on; yea they shall then be foul themselves, and cry out, Oh we fools thought this man a base precise fool, and now behold his brightness and glory, and behold our own ugliness and baseness. Yea thy body that is now heavy and lumpish, shall then be made a spiritual body; thou now complaining of the dulness and heaviness of thy body in doing of good things, thou findest as Christ said, Matth. 26.41. Mat. 26.41. That the spirit is sometimes ready, but the flesh is weak: the time shall come that thy body shall be no burden nor impediment to thy soul in doing of good things, but shall be acted and moved by thy soul without resistance; yea thy body in every part and member of it shall be acted and moved by the holy Spirit of God. think on that to thy comfort, and withall consider, that if thy body shall be so glorious, if thy base body shall be made like to the glorious body of the Lord Iesus, and shall shine as the sun in the firmament, oh what shall be the glory of thy soul? undoubtedly the glory wherewith thy soul shall be invested, shall be unspeakable, yea unconceivable. Oh then cheer up thyself on this ground against contempt, disgrace, and reproaches that are thrown on thee by the wicked and profane world. They now cry down with puritans, but the time shall come, when the wicked of the world shall sink down to everlasting perdition, and those that now they cry shane on, shall be highly advanced, and be made most glorious in their bodies and in their souls; and they shall see it to their utter amazement and confusion. And that is a ground of excellent comfort, let it be thought on for the comfort of every child of God: and care not then, thou being a child of God, for the barking of dogges; wicked and profane persons are no better in Gods account, but be encouraged to endure the cross, and to despise the shane that is cast on thee in the world, and run the race that is set before thee with patience and comfort. Now before I come to further matter of doctrine, I hold it not amiss to answer an idle cavil of the Papists, A cavil of the Papists answered. which they would fasten on the truth now delivered; in that we affirm and say, according to the truth of the word of God, that the bodies of Gods children raised up from the dead, shall be made spiritual bodies. They would draw this conclusion from it, that therefore the body of Christ already raised from the dead, and now glorified, is invisible: it being a spiritual body( say they) it is invisible, and so it may be really present in the Sacrament and not be seen. A very idle and foolish cavil; the body of Christ raised from the dead is a spiritual body: it is true, it is then still a body not a spirit, it is not changed into a spiritual substance. No, no, Christ in rising from the dead, did not put away the corporal substance of his body, his body still remaines a true body, a body changed, not in substance but in quality; even a body of a spiritual temper, lightsome, active, and able to move any way without difficulty or resistance. And that body of Christ raised from the dead is still a visible body: the text is plain, joh. 20.20. after his rising from the dead he shewed his hands and side: the text saith, They were glad when they had seen the Lord: and verse 27. he said to Thomas, Put thy fingers here, and see my hands, and put forth thine hand, and put it into my side, and be not faithless, but faithful. The body of Christ raised from the dead was still a palpable body that might be felt, and a visible body that might be seen: and therefore it is but a mere shift and cavil of the Papists, in that they say the body of Christ raised from the dead, and being a spiritual body is therefore invisible, and so may be really present in the Sacrament and not be seen. And indeed if we mark and consider it, we shall find that this argument of theirs makes against themselves, even against their own ground, teaching the real presence of Christ his body in the Sacrament; for they say( mark it I beseech you) the body of Christ raised from the dead is a spiritual body, therefore invisible, and so really present in the Sacrament and not seen: then it follows, that the body of Christ when it was not a spiritual body but a natural body, as indeed it was before his resurrection, it was then like to our bodies in all things sin onely excepted, that then it was not invisible, and that then it was not in the Sacrament really present and not seen; for if it were, then their argument is nought, and yet they ground the real presence of Christ his body in the Sacrament, on the words of Christ in the institution of the Sacrament, This is my body: which words were delivered before Christ was crucified, and so before his body was raised from the dead; and how these things can agree and hang together, let any man of any understanding judge; they entangle themselves in their own words, and before they be ware they overthrow their own grounds. I leave them, and go on to further matter: there is yet some thing of special use offered unto us from this verse. observe we further, the Apostle saith, He that raised up Christ from the dead, shall also quicken your mortal bodies: and he subjoins, by his Spirit dwelling in you: that is, as we shewed, by the power of his Spirit, being in you by his true powerful working presence, by the efficacy and power of his grace. Hence then we are further given to understand thus much. That it is onely the dwelling of Gods Spirit in men and women by his true powerful working presence, True and comfortable hope of resurrection to life and glory in heaven, belongs to none but such as haue Gods holy Spirit in them by his true powerful working presence. by the efficacy and power of his grace, that gives them good and sound hope and assurance of the quickening and raising up their bodies to an immortal, happy, and glorious life. There is no true hope of the resurrection with comfort, and to life and glory in heaven, to any but onely to such as haue the Spirit of God dwelling in them, to such as haue the holy Spirit of God in them by his true powerful working presence, and by the efficacy and power of his grace mortifying sin and corruption in them, and quickening them to newness of life. And for further clearing and confirming of this, mark what the Apostle saith, 1. Thess. 4.14. They that sleep in Iesus will God bring with him: Onely them that sleep in Christ, and onely such as are dead in Christ, will God bring with Christ at his coming to iudgement with comfort. And who are those that sleep in Christ and are departed this life in Christ? Surely those that lived in Christ, or rather in whom Christ lived, as Galat. 2.20. by his grace, and by the power of his Spirit, them onely will God bring with Christ at his coming, with ioy and with comfort. And to the same purpose speaks the Apostle, Colos. 3.4. When Christ which is our life shall appear, then shall ye also appear with him in glory. He saith not barely, when Christ shall appear, but when Christ which is our life, when Christ who is the author and matter of our spiritual life, and by the power of his Spirit doth communicate that life to us, shall appear, then shall we also appear with him in glory. revel. 20.6. it is said, Blessed and holy is he that hath his part in the first resurrection: he that is raised up from the death of sin to the life of righteousness, which is the first resurrection, over him the second death hath no power: he shall be freed from the second death, and he shall be partaker of the second resurrection, the resurrection of the body with comfort. A most plain text proving the point in hand, that it is onely the dwelling of Gods Spirit in men, even the being of his holy Spirit in them by his true powerful presence, that gives a good assurance of the quickening of their bodies to an immortal life, to the life of glory in heaven. For why, the reason of this is the constant order which the Lord holdeth in bringing those that belong to his election to life and salvation. Gods constant order in bringing his chosen to life and glory in heaven is this, He first restores life to their souls, he quickens their souls here in this world with the life of grace and holinesse, and then he restores life to their bodies; he quickens their bodies here, and makes them instruments of holinesse, and of doing good things here, and then he quickens and raiseth up their bodies being dead, to immortality and glory, even to life and glory in heaven. And therefore doubtless it is only the being of Gods holy Spirit in men and women, that gives them good hope and assurance of quickening of their bodies to an immortal life, to life and glory in heaven. Now this truth meets with an erroneous conceit of the Papists, An erroneous conceit of the Papists met withall. they hold and teach, that the carnal presence of Christ his flesh in the Sacrament, is the cause and seed of the resurrection of the body; and therefore they housle the sick. Alas, they are deceived; indeed it is true that Christ saith, joh. 6.54. whosoever eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day: but that is to be understood of the spiritual eating of the flesh and drinking of the blood of Christ by faith, by virtue whereof the bodies of true believers shall be raised again at the last day. It is a spiritual eating of the flesh of Christ, and a spiritual drinking of his blood, even a spiritual fellowship and communion with Christ, which may be without the Sacrament, that is the cause of the resurrection of the bodies of Gods children; and so it is onely the being of Gods holy Spirit in them, that gives them good hope of quickening and raising to an immortal life, to the life of glory in heaven. And indeed that the carnal eating of Christ his flesh in the Sacrament,( besides the impossibility of it) is not requisite or necessary to the resurrection of the body, is evident and clear by this, in that the Saints of God that died before Christ was incarnate, could not in that manner eat and drink the flesh and blood of Christ, and yet they died in hope of the resurrection to life and glory in heaven. And therefore it is a gross error of the Papists, that carnal eating and drinking of Christ his flesh and blood in the Sacrament, is the cause and seed of the resurrection of the body. Now for use of it to ourselves: is it so that onely the being of the holy Spirit of God in men or women by his true powerful presence, by the efficacy of his grace, How many deceive themselves touching a joyful resurrection to life& glory in heaven. is the thing that gives them good hope of quickening their bodies to an immortal life, to life and glory in heaven? This then may serve to discover that thousands in the world deceive themselves in this particular, every one persuades himself well of himself, and he hopes to be saved, he hopes one day to haue an happy and joyful resurrection, and to rise to life and glory in heaven: but alas few there be that are able to conclude their hope on this ground, that the holy Spirit of God is in them by his true working presence, and by the efficacy of his grace: Nay thousands in the world are so far from this, as they haue in them a contrary spirit, they are strongly possessed of Satan, he rules and he reigns in them, and holds up his sceptre in their hearts, and carries them on after the lusts of their own hearts to do his will, to pride, to drunkenness, to whoredom, to swearing, to Sabbath breaking, and all maner of profaneness. Yea some are so far from having the holy Spirit of God in them by his true powerful presence, by the efficacy of his grace, as they scoff and scorn those that haue, and in whom they may discern the power of grace, and in mocking and derision they call them men of the Spirit: Haue such persons any sound hope of an happy resurrection to life and glory in heaven? No, no, their hope is a fancy, it is but as the Prophet speaks, Isay 29.8. As an hungry man that dreams he is eating, and when he awaketh his soul is empty. They do but dream, yea in that they thus speak, they do with their own mouths publish and pronounce their own damnation. If thou whosoever thou art, wouldst haue good evidence and good hope that thy body shall be raised unto life and glory in heaven, never rest till thou find the holy Spirit of God in thee by his true powerful working presence, and by the efficacy and power of his grace; and if thou find not that, though thou beest the greatest Monarch in the world, thy body shall but lye down in dishonour, and be raised up to greater dishonour, even to everlasting shane and perpetual contempt, Dan. 12.2. And to speak one word of comfort to Gods children, dost thou find and feel the holy Spirit of God dwelling in thee by his true powerful presence and grace? Comfort to Gods children that holy Spirit of God will never leave thy body; thy body is here a vessel of honour, an house and temple of the holy Ghost: and assure thyself though thy body die, and be turned into dust, and taste of corruption, the holy Spirit of God that now dwells in thy body, shall be as a precious balm to preserve it to immortality, and he shall raise it up again to endless honour and glory: think on that to thy comfort. Come we now to verse 12. VERSE 12. Therefore brethren, we are debters not to the flesh to live after the flesh. our Apostle having from the beginning of this Chapter hitherto, dealt by way of instruction, he now comes to deal by way of exhortation, exhorting the believing Romans to an holy and spiritual life. The first word of this verse, Therefore, points out a respect that this Verse hath to foregoing matter, and the dependence is this: The Apostle having before made known to the Romans by way of instruction, that they that are in Christ Iesus are freed from condemnation, yea so far freed as that the remnant of sin still abiding in them, and the blot and stain of their sinful nature shall never be laid to their charge: and further amplified that particular, having also made known a contrariety between them that are after the flesh and them that are after the Spirit, both in respect of their dispositions and ends; as they that are after the flesh, savour the things of the flesh, and they that are after the Spirit the things of the Spirit: and that the wisdom of the flesh is death, and the wisdom of the Spirit is life and peace: the wisdom of the flesh being enmity against God, and not subject to the Law of God; and therefore they that are in the flesh cannot please God. And having applied these things to the believing Romans, telling them to their comfort, that they were not in the flesh but in the Spirit, the Spirit of God dwelling in them: and that therefore howsoever their bodies were frail and mortal, yet their souls were immortal: and though their bodies should die, yet they should not always abide under the power of death; but should one day be quickened by the power of the Spirit dwelling in them. The Apostle( I say) having delivered these things on these grounds, in this 12 verse he exhorts the believing Romans to an holy and spiritual life, that therefore they should live such a life. And he doth not barely propound his exhortation, and say, Therefore live an holy life: but he doth press and enforce it by strong and weighty reasons: as first, in this verse by an argument from common equity and honesty: even common honesty requires that every one should pay his debt. Now saith the Apostle, we are debters: so he reasons, we are now to yield it as due debt; styling the Romans with a kind and loving title, Brethren. Therefore brethren we are debters. And then he makes known to them to whom they were indebted, and what their debt was, yet not expressly and plainly, but by removing a false creditor, and an unjust debt: as namely, that they were not indebted to the flesh to live after the flesh; they ought no such thing to the flesh, and that the flesh could challenge no such thing at their hands: and he leaves the true creditor and the due debt to be gathered by themselves, as they might easily gather it by the law of contraries, that they were indebted to the Spirit, to live after the Spirit: for that is the nature of contraries, that one may easily be understood by the other, though it be not expressed, as if the Apostle had said, We are debters, not to the flesh to live after the flesh: but we are debters to the Spirit, to live after the Spirit. And so we see the dependence of this verse on foregoing matter, and the general matter and substance of it. I will now as briefly as I can open the sense and meaning of the words. Interpretation. Therefore brethren. The word brethren is a title of love and kindness, and the Apostle useth it to sweeten his exhortation, and it is as if he had said, My beloved, whom I love and affect in the Lord, even as my dear brethren in Christ, and as those that are conjoined with me by the bond of one truth, one faith, and one hope of salvation; by the bond of the same Spirit of Christ. We are debters. We, that is, both I and you, and all true believers, are debters. The word debters is metaphoricall, borrowed and taken from such as owe homage, duty, service, money, or the like, to others, and are engaged and bound to others in any bond whatsoever: and the meaning is, we are engaged, we are bound, there is a debt lies on us, and we are bound in equity and conscience to pay it: and if we pay it not, we fail in our bound duty, and we perform not the part of honest men, and we may justly be taxed with dishonest dealing. Not to the flesh. The word flesh is not here to be taken for the substantial body, the substance of the body, for that we tender, and love, and cherish, by meate, drink, apparel, and the like: but by flesh, as it is many times in this Chapter, for the corruption of nature, and for the sinful lusts of corrupt nature; for so we are no debters to the flesh. Rom. 13.14. Take no thought for the flesh to fulfil the lusts of it. To live after the flesh: that is, to lead our lives according to the motion and guidance of corrupt nature, to live a carnal life. Now the contrary must be understood, But to the Spirit: that is, according to the motion and guidance of the Spirit, of the Spirit of God, even the Spirit of grace and sanctification, to live an holy, heavenly, and spiritual life. Thus then conceive we the meaning of the Apostle in the words of this verse, as if he had said: My beloved, whom I love and affect in the Lord as my dear brethren in Christ, conjoined with me by the bond of one truth, both I and you, and all true believers, are engaged and bound, we are indebted, there is a debt due from us, which in equity and conscience we are bound to pay, and I beseech you understand me aright, we are not indebted to the corruption of our nature, and to the sinful lusts of our own hearts; they cannot challenge it at our hands, that we should live according to their motion and guidance a carnal life, but we are indebted to the Spirit of God, to the Spirit of grace and sanctification: we are bound to live according to the motion and guidance of that holy and blessed Spirit, even an holy, an heavenly, and spiritual life. Here first mark, the Apostle having before dealt by way of instruction, he now fals on exhortation, and to his doctrine of consolation he subjoins exhortation: whence note we. That in the right and good order of teaching, Exhortation must follow doctrine in the right order of teaching. exhortation must follow doctrine: to the teaching of truth and confuting of errors, must be added exhortation and a stirring up to good life. I might prove this by the constant course of the Apostle in all his Epistles: but to forbear that, there is good reason why this order ought to be held in teaching the word: for why, It is exhortation that makes doctrine powerful, effectual, and lively; exhortation puts life into doctrine, and sets an edge on it. Without exhortation added to doctrine, doctrine onely edifies the mind, and informs the iudgement, it sinks not down into the heart, it works not on the will, and on the affections. The Apostle puts them together. 2. Tim. 4.2. Tit. 2.15. and therefore of necessity doctrine and exhortation to godly life must go together. And this teachers of the word are to take notice of to practise. Good hearers must answer the order of teaching by doctrine and exhortation in their lives and conversations. And touching ourselves, is it so that teaching and exhortation must go together? Surely then where these two are conjoined, it is the part of good hearers to be answerable to them both. Is this order of teaching observed? is the truth taught, and errors confuted, and thereunto added exhortation to godly life? then it is not enough for the hearers of the word so taught, to haue knowledge of the truth, and to haue errors rooted out of their minds; but they must be further answerable to their teaching, in being careful to lead a godly, righteous, and sober life. And deceive not thyself in this case; if thou be able to speak of the truth, and if thou say, thou art of sound religion, thou hatest popery, and all superstitions, and false doctrines, and yet goest on in thy old wicked way and works of darkness, the word of God being truly taught and applied to thee, thou deceivest thyself, that word of God so taught and so applied shall one day rise up in iudgement against thee, yea thine own knowledge shall be a witness against thee. mark what Christ saith, Luk. 12.47. He that knoweth his maisters will and prepareth not himself, neither doth according to his will, shall be beaten with many stripes. If thou answer the teaching of the word in knowledge and not in practise, it shall one day be a bill of inditement against thee. In the next place, observe we the inference of this verse on foregoing matter. The Apostle having cheered up the believing Romans with this, that they were not in the flesh but in the Spirit, in that the Spirit of God dwelled in them, and he dwelling in them, made them partakers of the excellent benefits of the life of grace here in this world, and of certain hope of the life of glory hereafter, both in their souls and also in their bodies: thereupon in this verse he concludes, that therefore they were debters, not to the flesh, to live after the flesh, but to the Spirit, to live after the Spirit. He reasons thus, God hath given them his Spirit, and made them partakers of excellent spiritual benefits, and therefore they were more bound to an holy and spiritual life. mark this manner of reasoning, and the point hence is this. That it is an usual thing with the holy Ghost in Scripture, to reason from a benefit to a duty. It is an usual reasoning in Scripture, from a benefit to a duty, and to urge the one from the other. The holy Prophets and the holy Apostles, the pen men of Scripture, usually urge and press holy duties on people and on particular persons, from benefits received, and from good things bestowed on them. 2. Sam. 12.7.8.9. Nathan reasons thus with david, The Lord anointed thee king over Israel, and delivered thee out of the hand of Saul, and gave thee thy Lords house, and thy Lords wives into thy bosom, and gave thee the house of Israel and of judah, and would moreover( if that had been too little) haue given thee such and such things: wherefore hast thou despised the commandement of the Lord, to do evil in his sight? As if he had said, The Lord did great things for thee, and bestowed many benefits on thee, and therefore thou shouldst not haue so despised the commandement of the Lord; thou wast bound to the Lord, and thou didst owe to him in lieu of his benefits, homage, service, and all holy obedience. And this manner of reasoning is used in the forefront of the Commandements: when the Lord published his Law the rule of all holy obedience, he pressed it on his people with this very argument, Exod. 20.2. I am the Lord thy God which haue brought thee out of the land of Egypt, out of the house of bondage: therefore thou shalt haue no other gods before me. Many other Scriptures might be brought to show it to be usual with the holy Ghost in Scripture thus to deal, and to reason from a benefit to a duty, and to urge and press holy duties on people, or on particular persons, from benefits received, and from good things bestowed on them. The reasoning of Gods Spirit and the reasoning of Satan, the world, and the flesh, are flat contrary one to the other. And this may serve to discover a flat contrariety between the reasoning of Gods Spirit, and the reasoning of Satan, the world, and the flesh. Gods Spirit reasons from a benefit to a duty; but Satan, the world, and the flesh, commonly reason from a benefit to the neglect of duty, and to sin: as thus, I am great, I am noble, I am rich, I am wealthy, and therefore I may do this and that evil, I may swagger, and swear, and be profane, I may oppress and do wrong to others, and who shall be so bold as to check and control me? doubtless Satan taught david thus to reason when he tempted him to number the people. What? thou art a king, and wilt thou be crossed in thy pleasure? as Iesabell said to Ahab, 1. King. 21.7. Dost thou now govern Israel? as if she had said, Art not thou king over Israel, and mayst not thou do what thou wilt without controlment? And hereby let every one of us try ourselves. Dost thou reason thus: I am great, I am rich, or the like, and therefore I may do this or that evil, and who shall control me? who shall say contrary unto it? And thou being a woman, dost thou reason thus, I am the wife of such a man, my husband is so rich and wealthy, and though he be but a tradesman, yet I may attire myself like the wife of an Esquire or Knight, my husband is of ability able to maintain it? Surely that is the divels argument, and that is a plain evidence thou hast no true grace in thy heart. On the other side, An argument of a good heart. dost thou reason thus, I am rich, I am great, and such like, therefore I am exceedingly bound to the Lord, I would fain show myself thankful, and I cannot be sufficiently thankful to God for his goodness and bounty towards me: and thou sayest with david, Psal. 116.12. What shall I render to the Lord for all his benefits? I would fain devise if it were possible some retribution; and when thou art tempted to any sin, thou reasonest thus with thyself, The Lord hath been good to me, and especially good to my soul, he hath given his son Christ to me, he hath given me pardon of my sins, and many evidences and testimonies of his special love to me: and as Nehemiah said, Nehem. 6.11. Should such a man as I fly? so should such a man or such a woman as I, be covetous, or proud, or vain, and garish in apparel? should I do this wickedness, and sin against my good God, who hath done so great things for me? no, no, I may not, I will not do it, I am bound in lieu of Gods goodness and bounty towards me, to yield to him all homage, duty, fear, reverence, and all holy obedience. If this be thy reasoning, that is an argument of a good heart, and it is an evidence that thy heart is right within thee, and that there is true and sound grace in thy soul: and thus is every one to try himself. The Apostle here useth this title of love and kindness, Brethren, as we shewed, to sweeten his exhortation, that the believing Romans might more willingly embrace it, and yield to it, and that it might haue a kindly working in them, they being persuaded of the Apostles love towards them. And indeed it is the persuasion of love that gives entrance and passage to an exhortation, to advice and counsel, yea to reproof and reprehension. When men are persuaded of the love of those that deal with them by way of exhortation, or advice and counsel, they do then more willingly yield to them, they suffer their exhortation, their advice and counsel, to sink into their hearts, and to prevail with them. If then such as are to aduise and counsel others, or to exhort and stir them up to any duty, or to admonish or reprove them, especially Ministers, advice, counsel, admonition, or exhortation, coming from love, most powerful and prevalent. who are to deal in these kindes with their hearers, would haue their counsel, exhortation, admonition, or reproof, to take place and to prevail, they must give some evidence and testimony of their love to those with whom they deal; and they must make it appear that they love them dearly, and affect them tenderly, and esteem them as their brethren, and as those with whom they are conjoined by many strong bonds. If people be persuaded that the words of their teachers, whether they be words of instruction, of advice and counsel, of comfort, or of reproof, or the like, be not words of course and compliment, but words proceeding out of a tender love and affection towards them for their good, it will make them willing to listen to them, and to make precious account of them, and to take profit by them. I will not further stand on that. This word brethren is here onely a title of love given to the Romans, and so not so material in this verse, and therefore I pass from it. We are debters. The Apostle here includes himself, that he himself was a debtor as well as the believing Romans. He saith not, therefore ye are debters, but therefore we are debters. Hence note we. That Ministers and teachers of the word are to hold themselves as much bound to the good duties that they urge and press on others, Ministers and teachers of the word must hold themselves as much bound to the good duties which they press on others, being duties common to all Christians, as those on whom they urge& press them being duties common to all Christians, as those on whom they urge and press them. Luk. 11.46. the Lord Iesus pronounceth a fearful woe on the expounders of the Law, in that they jaded men with burdens grievous to be born, and yet they themselves touch them not with one of their fingers. doubtless the same woe abides those Ministers and Preachers of the word, who require good duties of people, duties that concern all Christians, and yet themselves never care to practise them. It is a fearful aggravation of the sin of teachers, when they teach that to others which they themselves will not practise, being a duty common to all Christians. Rom 2.21. If thou that teachest another, teachest not thyself: they that so do, may preach salvation to others, but certainly they preach damnation to themselves; and of their own mouths will the Lord one day judge them, as Luke 19.22. I come to that which is here more properly intended by the Apostle. We are debters: that is, as we shewed, I and you, and all true believers, are engaged, we stand bound, and we are indebted, there is a debt that lies on us which in equity and conscience we are bound to pay; and if we pay it not, we deal not as honest men ought to do, we owe to the Lord an holy life. The point hence offered is this, That an holy, heavenly, and spiritual life, Gods children owe to the Lord the debt of an holy, heavenly, and spiritual life. is a due debt which Gods children and true believers owe to the Lord, and they are bound in equity and conscience to yield it to him: it is dishonest dealing in them if they yield it not to the Lord. Indeed Gods children are the freest people in the world: being made free by the son of God, they are free indeed, joh. 8.36. They are free from the rigour and curse of the Law, free from the guilt and punishment of sin, the debt of sin being discharged for them in Christ: and they haue the Spirit of God,& where the Spirit of God is, there is liberty. 2. Cor. 3.17. Yet there is still a debt lying on them, even the debt of holy obedience, they are still bound to live an holy and godly life; therein they are still engaged to the Lord, and he may still challenge that at their hands as a due debt to him. And to this purpose mark what old Zachary saith. Luk. 1.74.75. saith he, We are delivered out of the hands of our enemies: out of the hands of sin, Satan, and all the enemies of our salvation, that we should serve the Lord without fear all the dayes of our life, in holinesse and righteousness before him; that is a thing we still owe to the Lord. Galat. 5.13. saith the Apostle, Brethren, ye haue been called unto liberty: ye haue been effectually wrought on by the word and Spirit of God, and set out of the kingdom of darkness into Gods kingdom of grace, into a glorious liberty. Now then use not your liberty as an occasion unto the flesh, but by love serve one another. You are still bound to serve one another in duties of love, and therein to yield obedience to the Lord. 1. Pet. 2.16. As free( saith the Apostle) and not as having the liberty for a cloak of maliciousness, but as the seruants of God. As if he had said, Though you be free by grace in Christ, yet abuse not your liberty, but still carry yourselves as the seruants of God; you are still bound so to do. Tit. 2.11.12. the Apostle saith, that the grace of God bringing salvation to all men hath appeared: to what purpose? that men should live as they list, and go on in the practise of sin? no, no. Teaching us that we should deny ungodliness and worldly lusts, and live soberly, saith the Apostle. Gods children that are partakers of Gods grace to salvation, are still bound to live an holy and godly life: yea they are bound to it by many bonds, not onely common to them with others, as by their creation, their preservation, and many blessings they enjoy together with others, but also by many special bonds, and by the bond of their redemption, that they are bought with a price, 1. Cor. 6.20. Ye are bought with a price, therefore glorify God in your body, and in your Spirit, for they are Gods: and by many special favours vouchsafed to them, and many pledges of Gods special love towards them: by their vow and covenant made in baptism, often renewed on special occasions; yea it is the very end of all Gods graces and benefits bestowed on his children, that they should live an holy and godly life. They are elected that they might be holy. Ephes. 1.4. They are called that they should walk worthy the vocation whereunto they are called. Ephes. 4.1. And the grace of justification freeth them from the guiltiness of sin, and the grace of sanctification from the corruption of sin. Faith is given them to purify their hearts. Act. 15.9. love to continue them in obedience; hope of salvation, that they might purge themselves. 1. joh. 3.3. And therefore on these grounds we may resolve on this as a certain truth, that an holy heavenly life is a due debt which Gods children and true believers owe to the Lord, and they are bound in equity and conscience to yield it to him: and they may be justly taxed for dishonest dealing, if they yield it not to the Lord. Now then this being a truth, first it meets with the erroneous opinion of the Papists touching the merit of good works. The Popish opinion touching the merit of good works met withall. For why, is an holy and heavenly life a due debt which we owe to the Lord? then it can merit nothing at the hands of God for ourselves, much less for others by the merit of supererogation, as the Papists hold and teach, for that which is a debt cannot be a merit. A man merits nothing no not so much as thanks, for paying that which he oweth, Luk. 17.9.10.( saith Christ) Doth a man thank his seruant for doing that which he commandeth him to do? I trow not. So likewise( saith he) when ye haue done all those things which are commanded you, say, we are unprofitable seruants: we haue done that which was our duty to do As for that distinction the Papists use, that our works merit not in the rigour of Gods iustice, but thorough divine acceptance, it helps them nothing at all. God indeed accepts of our good works in Christ, not as merits, but of grace, and so in mercy rewards them; and therefore here is no place for merit of our good works, as the Papists teach. I leave them, and for use to ourselves; Is it so that an holy, heavenly, and spiritual life, is a due debt that Gods children and true believers owe to the Lord? are they bound in equity and conscience to yield it to him? is it dishonest dealing in them if they yield it not to the Lord? Then no marvell though Gods children be so strict in their lives, and be so careful as commonly they be, The strictness of Gods children is not to be wondered at. to live an holy and godly life. The world wonders at the strictness of Gods children, and men commonly blame them for their too much niceness, and too much preciseness; and they say, what? cannot they content themselves to be neighbourlike, and to do as other men do, what need they make such ado in hearing the word, in reading, in sanctifying the Sabbath? cannot they walk abroad, sit at their doors, take liberty as their honest neighbours do, but they must make such ado in hearing the word, in repeating Sermons, and the like? Alas poor souls, they consider not that Gods children are bound to be thus strict, and thus careful to live an holy life, it is a debt, and Gods children know it stands with their honesty so to be. Thou whosoever thou art, though thou beest but a man of common sense& reason, thou wilt grant this, that it concerns an honest man to be careful to pay his debts, and thou wilt commend a man that is careful that way for a right honest man, and indeed it is a commendable thing: a man that is in debt is to give satisfaction so far as he is able to the uttermost farthing. Elishah said to the widow, Sell the oil, and pay them that thou art indebted unto. 2. King. 4.7. and yet wilt thou blame a child of God for being careful to pay that he oweth to the Lord? wilt thou commend a man that is careful to pay his debts to men, and wilt thou blame him that endeavours to answer the debt that is due from him to the Lord? how partial and how unequal art thou in thy iudgement? can a child of God yield more holy obedience then he owes to the Lord? is it possible? no, no, it is not possible, and therefore do not thou blame a child of God for too much strictness, and too much forwardness in holinesse. And for further use, let every child of God on the ground of truth now delivered, It is necessary that a child of God should live an holy and heavenly life. take notice of it, that it is necessary that he live an holy and heavenly life; it is requisite and needful that every man pay his debts, common honesty requires it. Now an holy and heavenly life is the debt of a child of God, he is bound to yield it to the Lord. Dost thou then persuade thyself that thou art a child of God? consider what thou owest to the Lord, and be careful to pay it. Thou standest on thy reputation, that thou art an honest man, and thou owest no man a groat: yea but thou art in debt to the Lord, be thou careful to pay him his debt, thou owest to him all holy obedience both in heart and life. And thou wilt say, that is to be a puritan. I answer, If that be to be a puritan, thou must be a puritan, or else thou art no honest man: it is not thy civil honest life that will serve the turn: no, no, that is not full weight, that is too light, and that will not go for good payment with the Lord; thou owest to him an holy and heavenly life, and thou art to yield it to him: yea know it, thou being a child of God, thou art more deeply bound to an holy life then others, the Lord looks for it at thy hands especially. Psal. 33.1. It becometh the upright men to be thankful. It may be thou wilt say, Is an holy and heavenly life a due debt that I owe to the Lord? alas how shall I be able to to pay it? I must needs sink under that debt, I am not able to yield that holy obedience to the Lord I owe to him, I find myself weak, and unable to perform holy duties as I ought. May the Lord challenge it as a debt at my hands? how shall I be able to answer him? I answer. cheer up thyself, and know to thy comfort, if thou endeavour and set thyself in truth and uprightness of heart, to yield this debt to the Lord, the Lord will put ability into thine hand, and make thee able in some measure to yield it to him; and he will accept of thy true and sound endeavour to yield holy obedience to him, though it be but weak and full of many imperfections. And though it be but part of payment, thou being able to yield him no better satisfaction for the present, he will accept of that as full payment in and through Christ. And withall know to thy comfort, Note. That the more thou dost pay of this debt, the more and the better able shalt thou be to make further payment; the more thou dost practise holy duties, the more strength thou shalt get over sin, and the more will grace increase in thine own soul: as the more thou didst practise the duty of prayer, the more strength thou shalt get against sin; and the more thou dost practise the duties of love towards thy brethren, the more will Christian love increase in thine own heart: and so in other particulars. Oh then set thyself, thou that art a child of God, on every good way, and to yield that thou owest to the Lord, even all holy obedience both in heart and life; and thou shalt find that the Lord will enable thee to yield it to him in some comfortable measure, and he will accept of that thou art able to yield to him in uprightness of heart: and the more thou dost pay of this debt, the more able shalt thou be to make further payment. The proverb holds true in this, use legs and haue legs, so use grace and thou shalt find an increase of grace, to him that hath shall be given, and he shall haue abundance. Matth. 25.29. think on that to thy comfort and encouragement. The Apostle having made known to the believing Romans that he and they and all true believers were debters, he further subjoins, that they were not debters to the flesh, to live after the flesh: as if he had said, mistake me not, I would haue you to know, we are not debters to the flesh to live after the flesh, we are not bound to live according to the motion and guidance of our own corrupt nature, and sinful lusts of our hearts, that is not our debt, we owe no such thing, the flesh and the sinful lusts of our hearts can challenge no such thing at our hands. Hence we are given to understand thus much: we may hence take up this conclusion. That Gods children and true believers owe no service at all to the corruption of nature that still abides in them, Gods children owe no service at all to the corruption of their nature, and to the sinful lusts that are still stirring in them. and to the sinful lusts that are still stirring in them: they are not to do any thing that their own corruption moves them to, and that their sinful lusts stir them up to do, they owe no such thing to them. Indeed Gods children sometimes be overcarried by the strength of their corruption abiding in them, and their rebellious lusts may draw that from them which they owe not to them, but they must not yield them service as of right, any willing service, as if they were bound to yield it. When a child of God feels his own corruption, and lust of his heart stirring in him, moving, and egging, and soliciting him to yield to it, he must give it a flat denial; and thought it still follow him, and as it were pull him by the sleeve, and challenge something at his hands, he must shake it off, and tell it he owes no service to it at all: he must give it no contentment, he must not willingly satisfy the sinful lust of his own heart in any thing. This is one special thing that the Lord Iesus requires of his followers, even of all that profess his name and his truth and gospel in truth and soundness, Luk. 9.23. If any man( saith he) will come after me, let him deny himself: let him lay aside his own reason, will, and affections, and all that nature hath endowed him withall, let him not willingly yield to the sinful lusts of his own heart in any thing: when they move and stir him up, and solicit him to yield to them, let him give them a flat denial, he owes no service to them. 1. Pet. 4.1.2.3. saith the Apostle, Forasmuch as Christ suffered for us in the flesh, arm yourselves likewise with the same mind, which is, that he which hath suffered in the flesh hath ceased from sin, that he hence forward should live( as much time as remaineth in the flesh) not after the lusts of men, but after the will of God. For it is sufficient for us that we haue spent the time past of the life, after the lust of the Gentiles. As if he had said, It is enough, and more then enough, that we haue hitherto lived according to the lusts of our own hearts, we now owe no service to them, we are not now to yield to them, but to renounce them, and to betake ourselves to live wholly according to the will of God. Tit. 3.3. saith the Apostle, We ourselves, even we that are now true believers, were in times past, unwise, disobedient, deceived, serving the lusts and diverse pleasures, living in maliciousness and envy, hateful, and hating one another. We did yield to the sinful lusts of our own hearts as seruants, we did willingly yield to them as bound so to do, and as of duty; thereby implying, that now it was not so, and thereby teaching the truth of the point in hand, that Gods children, true believers, owe no service at all to the corruption that still abides in them, and to the sinful lusts of their own hearts, they are to give no contentment to them, they are not willingly to satisfy the lusts of their own hearts, but when they move and solicit them to yield them service, they are to give them a flat denial, and to tell them, they owe them no service at all. For why. The corruption of nature and sinful lusts that are still in Gods children and true believers, are in flat opposition to God and to all goodness, and they move, and solicit, and stir them up to nothing but to evil and sin, and to that which is displeasing to God, to whom they are indebted, and do owe themselves, their souls, and their bodies, and all their strength and service both of soul and body: and therefore they owe no service at all to the corruption that still abides in them, and to the sinful lusts of their own hearts. And when those lusts move and solicit Gods children to yield them any service, they are to give them a flat denial, and to tell them, they owe them no service at all. And this serves first to discover, How they deceive themselves who think they may yield a little to their own corrupt hearts. that they deceive themselves whosoever they be, that think they may yield a little to their own hearts, and to the sinful lusts of them, and that they may give their hearts contentment in some things. What? deny their own hearts every thing they move and stir them up to, that is too much strictness: why, their own hearts tell them they may make the most they can of their own, and may they not a little yield to them, to the raising of their rents, and to the enhancing of their commodities, in their attire to follow the fashions in some things;& may they not do it? if they do it not they shall be of no account in the world: and therefore they think they may in some things follow the fashion, and may satisfy their own minds, and please their own humours. Surely such persons persuading themselves they are Gods children, and yet taking this liberty, they deceive themselves, they carry not themselves as Gods children ought to do; a child of God oweth no service at all to the sinful lusts of his own heart, he is not to yield to their motions and stirrings in any thing willingly and witting; it is a sin and a fault in any to satisfy the sinful lusts of his own heart. The Apostle makes it an opposite member to the putting on of Christ, Rom. 13.14. Put ye on the Lord Iesus, and take no thought for the flesh to fulfil the lusts of it. And therefore deceive not thyself whosoever thou art, do not thou think that thou mayst without danger willingly yield to the evil motions and stirrings of thine own corrupt heart in the least measure. And Let every child of God take notice of this duty on the ground of truth now delivered. every child of God must learn to give the lust of his own carnal heart stirring in him, a flat denial. Dost thou persuade thyself thou art a child of God? why then when thou feelest any evil lust stirring in thy heart, moving and soliciting thee to pride, to covetousness, to envy, to malice, to uncleanness, and the like, then call to mind and remember this truth, that thou owest no service at all to the corruption that still abides in thee, and to the sinful lusts of thine own heart: and learn to give that lust so stirring in thee a flat denial, tell it thou owest to it no service at all, and though it still follow thee and urge thee to yield something to it, yet shake it off, and say unto it, away, hence, I owe thee nothing at all, get thee from me, thou art an offence to me, as Christ said to Peter, Mat. 16.23. And if at any time thou be overcome of any sinful lust of thine own heart, look that thy yielding to it be wrested from thee, let it not come from thee willingly as of due. And to this purpose consider with me thus much, If thou professing thyself a child of God, yield any service to the lusts of thine own heart, thou dost it to an unjust Lord, to one that cannot challenge it at thy hands, yea to one that draws thee from the service of him who indeed is thy Lord of right, and to whom thou owest thyself, thy soul, thy body, and all thy strength and ability, and service both of thy soul and body, even from the service of the Lord, yea to that which is evil and sinful, and displeasing to the holy majesty of God, and provokes him to anger against thee. Yea further consider, thou professing thyself to be a child of God, and yet yielding service to the lusts of thine own heart, thou dost as much as in thee is, frustrate the end of Gods saving grace towards thee; for to that end hath the grace of God that brings salvation to all, appeared to thee in particular, that thou shouldst deny ungodliness and worldly lusts, and that thou shouldst live soberly, and righteously, and godly in this present world, Tit. 2.12. that thou shouldst give the denial to all the lusts of thine own heart when they challenge any service at thine hands. See thou think on these things, and when thou feelest any evil lust stirring in thine heart, moving thee to pride, to covetousness, check it, snib it, give it a flat denial, tell it, thou owest it no service at all: yea take thou notice of that lust that for the present is stirring in thee, and moving thee to any sin; it is not enough to take notice that thou hast heretofore yielded to some corrupt lust of thine own heart, by doing of this or that evil, as that thou hast been prodigal, covetous, or the like, and to aclowledge that, it may be that lust is not now so strong in thee as it hath been, but mark thou that lust that for the present is stirring in thee, and labour thou to snib and to repel that, and to give it a flat denial: and know this to thy comfort, Note. That the divell cannot draw thee to yield to the lusts of thine own heart, but by the consent of thine own will, he hath no power to enforce thee to yield to it, but onely a slight to persuade thee to it. And therefore take thou notice of the lust that for the present is stirring in thine heart, and set thyself against it, suffer it not to gain the consent of thy will, give it a flat denial, and thou shalt find that the Lord will enable thee to overcome it. That is the duty of every child of God, let it be thought on and remembered. Now lastly observe we, the Apostle doth here suppress the other contrary, that he and the believing Romans, and all true believers, were debters to the Spirit, to live according to the motion and guidance of the Spirit. He speaks not thus, we are debters not to the flesh, to live after the flesh, but to the Spirit to live after the Spirit; he suppresseth that, and leaves it to be gathered by the believing Romans themselves: because indeed to live after the flesh, and to live after the Spirit are such contraries, that one being denied, the other might easily be gathered: and concluded, that if they were not debters to the flesh, to live after the flesh then certainly they were debters to the Spirit, to live after the Spirit. Hence then note we in a word. That it may be truly said and concluded of every one living on the face of the earth, every man in the world lives either a carnal life, or an holy and spiritual life. man or woman, they either live after the flesh, or they live after the Spirit. every man in the world either lives a carnal life, or he lives an holy and spiritual life: and every man either lives the life of God, as the Apostle calls it, Ephes 4.18. that is, that life that is wrought in him by the Spirit of God, and as he is acted and moved by the Spirit of God, or he is a mere stranger from that life. He saith, the Gentiles being in the state of nature, were strangers from the life of God it is the speech of Christ himself, Mat 12.30. He that is not with me is against me, and he that gathereth not with me scattereth. every one is either with Christ or against him, he is either a friend to Christ, or he is an enemy to him; he either lives to the glory o● God, and to the honour of Christ, or he lives to his dishonour: and so his life is either carnal, or it is holy and spiritual; and indeed there is no medium, there is no middle course between these two. again, there be but two roots of the course of life of man, either corruption or grace, and every m●n is either in the state of corruption or in the state of grace, and his life must needs be surable and agreeable; and therefore it may be truly said, that every one in the world either lives after the flesh or he lives after the Spirit; and the life of every one is either carnal, or it is holy and spiritual. Oh then for use of this, think not whosoever thou art, civil honesty is not sufficient to free a man or woman from being taxed to be a a carnal person. that thou canst as it were go between the bark and the three, and fancy not to thyself, though thou live not so holily and so strictly as some do, yet thou art not a carnal person, thou art no wicked and debaushed wretch, thou art no filthy person, thou art no drunkard, nor the like: but thou livest civilly and honestly, and therefore thou art not to be taxed for a carnal person, and that thou livest a carnal lif●. deceive not thyself, it is not thy civil, honest, orderly life that will free ●hee from being justly taxed with carnality, from being truly said to be a carnal person: no, no, if thou live not after the Sp●rit, certainly thou livest after the flesh; if thy life be not holy an● spiritual, certainly it is carnal, and thou hast not yet g●ne one step beyond a carnal person. And howsoever thy civil orderly life, thy luke warm profession, may seem to be a middl● course between both, as revel. 3.16. thou art lukewarm, and neither could nor hot: yet indeed in that thou art onely civilly honest, and lukewarm, thou art carnal, and thou goest against the work of the Lord Iesus, thou provokest him to cast thee out as loathsome and abominable: there is no middle course of life between a carnal life and an holy spiritual life. Oh then soothe not thyself in thy civil honest life, of going on in that course of life, and please thyself in it, and think thou hast part in any benefit or comfort that belongs to Gods children; thou deceivest thyself if thou so think, and take heed of that. And let every one learn on the ground of truth now delivered, to see how the case stands with us: if our lives be not holy and spiritual, out of all question they are sensual and carnal, and there is no true comfort in them. Come we now to the 13. verse. VERSE 13. For if ye live after the flesh, ye shall die: but if ye mortify the deeds of the body by the Spirit, ye shall live. our Apostle in this Verse goes on further to enforce and press this exhortation on the believing Romans, that they ought to live an holy and spiritual life; and here adds two other arguments to that purpose. The first is from the danger and unprofitable effect of a contrary course of life, namely, of living after the flesh, that if they did so live, death would be the fruit and effect of that kind of life: If ye live after the flesh, ye shall die. And this argument depends on foregoing matter, as a reason dissuading from living after the flesh, For if ye live after the flesh( saith the Apostle) ye shall die. As if he had said, live not after the flesh, for if ye so do, ye shall die. The second argument is from the benefit and profit that will follow on an holy and spiritual life, as namely, that such a life would be very comfortable, that the benefit and fruit that would follow on that, would be an happy life; yet the antecedent of that argument is not in these terms expressed, if ye live an holy and spiritual life, but one part of that life, namely, mortification of si●ne is put for the whole. If ye mortify the deeds of the body by the Spirit( saith the Apostle) ye shall live. And he makes an opposition between living after the flesh, and mortifying the deeds of the body by the Spirit, and compares them together as contrary courses of life, and as tending to contrary ends: If ye live after the flesh ye shall die, but( saith he on the other side) if ye mortify the deeds of the body by the Spirit, ye shall live. We see then the matter and substance of this verse, the words of it are now to be opened and explained. Interpretation. If ye live after the flesh. The meaning of that phrase we gave in the verse before, and it is this: If ye live and lead your lives according to the motion and guidance of your own corrupt mindes and wils, and according to the corrupt and sinful lusts of your own hearts, if the course of your life be carnal, if you live a carnal life. Ye shall die. In these words no doubt the Apostle had respect to that threatening, Genes. 2.17. In the day that thou eatest thereof, thou shalt die the death. His meaning is, Ye shall not onely die the death of the body, which is a separation of the soul from the body, and is common to all, but ye shall die eternally, ye shall be for ever severed from the comfortable presence of God, and ye shall feel the full wrath of God on your souls and bodies in hell for ever; ye shall die both death temporal, and death eternal: yea your temporal death shall be as it is in itself a cursed death. But if ye mortify the deeds of the body. By the deeds of the body, we are not to understand the acts& deeds of the body either natural or indifferent, as eating, drinking, walking sleeping, and such like: but the evil and sinful motions and stirrings that do arise from the inborn corruption in the mind and in the heart, and do entice and stir up to sin, as Iam. 1.14. every man is tempted, when he is drawn away by his own concupiscence and is enticed, and are acted and executed by the body, and therefore called the deeds of the body and works of the flesh, Galat. 5.19. The word mortify, is metaphoricall, drawn and taken from chirurgeons, who when they are of necessity to cut off a leg or an arm, use means to benumb that part of the body, and to make it without sense and feeling, that it may be cut off with as little pain to the party as is possible; and so the Apostles meaning in this word is this, if you use all good means as it were to benumb and to take away the moving, stirring, and life of those sinful motions that arise in your hearts and minds, if you suppress them and keep them under. By the Spirit. That is, by the Spirit of Christ, and by the power of his sanctifying grace that is in you. Ye shall live. The Apostle here intends and means a twofold life, namely, life temporal, and life eternal; in opposition to the twofold death we spake of before: as if he had said, Ye shall live a comfortable life, a life full of sweetness and comfort here in this world, and ye shall never see death, as joh. 8.51. that is, death eternal; but you shall assuredly hereafter live the life of happiness and glory in heaven. Thus then conceive we the meaning of the Apostle in the words of this verse, as if he had said. For if ye live and lead your lives according to the motion and guidance of your own corrupt mindes and wils, and the corrupt and sinful lusts of your own hearts; if you live a carnal life, you shall certainly not onely die the death of the body, and that an accursed death, but you shall also die eternally, and be for ever severed from the comfortable presence of God, and feel the full wrath of God in your souls and bodies in hell fire for ever. But if so be you do use all good means as it were to benumb and to take away the moving and stirring of those evil and sinful motions and lusts that arise from your inborn corruption in your minds and hearts, enticing and stirring you up to sin, if you suppress them, and keep them under by the Spirit of Christ, and by the power of his sanctifying grace in your hearts, you shall assuredly live a comfortable life here in this world, and you shall hereafter live the life of happiness and glory with the Lord in heaven. First observe we how the Apostle here dissuades from living after the flesh: for I told you, his first argument is a reason dissuading from so living; his argument to that purpose is a terrifying argument, an argument of terror and threatening, he threatens no less then eternal death and damnation against such as live after the flesh: he tells the Romans, that if they did live after the flesh, and held on that course of life to the end, they should certainly die, they should be sure to be damned: as if he had said, take heed of living a carnal life, for if you so live, you shall certainly die. Whence note we thus much. That the Ministers and Preachers of the word of God may use terrifying arguments, Ministers and Preachers of the word may threaten men with hell and damnation, to drive them from a wicked and sinful course of life. arguments full of dread and terror, to dissuade men from a carnal course of life. Preachers of the word may threaten plagues and judgements of God against men, yea they may threaten them with hell and damnation, to this end, to drive them from a wicked and sinful course, they shall be sure to go to hell and to be damned. This the Ministers and Preachers of the word may do warrantablie, they haue warrant for it, not onely from the practise of the Apostle in this text, but from the constant and continual practise of holy men of God in all ages. Instance in one or two places. Ephes. 5. the Apostle having verse 3.4. dissuaded from fornication, uncleanness, covetousness, filthiness, foolish talking, jesting, and other foul sins, and told the Ephesians verse 5. That no whoremonger, neither unclean person, nor covetous person which is an idolater, hath any inheritance in the kingdom of Christ and of God, he stays not there, but he subjoins verse 6. a terrifying argument, and he tells them further, that if any of them should go on in the practise of any of those sins, they should be sure to meet with the wrath of God. Saith he, Let no man deceive you with vain words: for, for such things comes the wrath of God vpon the children of disobedience. As if he had said, If any tell you to the contrary, he doth but deceive you: assure yourselves that men or women that live in the practise of those sins, shall not escape the wrath and vengeance of God, it shall certainly overtake them, it shall light on them. 2. Corinth. 5. the Apostle having verse 10. made known that all men must appear before the iudgement seat of Christ, he adds verse 11. Knowing therefore the terror of the Lord, we persuade men. mark, he affirms that from the terror of the day of iudgement, and from the dreadful doom that the wicked shall then receive, he and other Apostles did persuade men to avoid sin. Mat. 23.23. Mat. 23.23. we find that the Lord Iesus denounceth woe after woe against the Scribes and pharisees, and verse 33. Verse 33. he sends out against them a terrible thunderbolt, Oh serpents, the generation of vipers, how should ye escape the damnation of hell: he threatens them with hell and damnation. And we need no further evidence for the clearing and confirming the point in hand, that the Ministers and Preachers of the word may warrantablie use terrifying arguments to dissuade men from a carnal course of life, they may lawfully threaten them with hell and damnation; and there is reason for it. It is of good use to the godly, to keep them from spiritual slothfulness, and to stir them up to spiritual watchfulness, against sin that is so dangerous and brings death: and it may prove profitable to the wicked, to shake them out of their carnal security, and to hammer their hard hearts, that they may be humbled and repent of their sins, or at least it will be of use to them to abate their pleasure in sin, or else to leave them without excuse, in that the danger of sin and fear of punishment that abides them for sin, hath been discovered to them, and yet they go on in sin. And therefore doubtless it is a warrantable thing for the Preachers of the word to use terrifying arguments, dissuading men from a carnal course of life: and for the driving of men from a sinful course of life, they may lawfully threaten them with hell and with damnation. An unjust exception against Ministers of the word in executing their ministery discovered. This then may serve to discover, that men do unjustly except against the Ministers of the word, in that they as occasion is offered to them, do terrify men, and do sometimes threaten them with hell, and with damnation. When the Preachers of the word, in dispensing of the word, and especially in application of it, do put a difference between the precious and the vile, Ierem. 15.19. and give comfort to whom comfort belongs, and reproof to whom reproof belongs, and do threaten iudgement to whom iudgement and plagues are due, men of corrupt and carnal mindes commonly except against them, and say, they preach nothing but iudgement and damnation, though many times they deliver excellent and heavenly comforts: yet in that they reach out that comfort onely to those to whom it belongs, carnal minded men say they preach nothing but iudgement and damnation, and they cannot endure such Preachers: no, they like those Preachers that sand all to heaven, and never speak of hell and damnation but in general terms, and those are Preachers for their turn. poor souls, they consider not that in the right dispensing of the word of God, not onely mercy is to be promised, but iudgement also must be threatened as just occasion is offered, and that threatening of iudgement and terrifying of men with hell and with damnation is sometimes warrantable, yea of special good use, both in respect of the godly, and also in regard of the wicked, they would hear of nothing but mercy. Alas, mercy preached to carnal persons, doth but lull them asleep in their senseless security, and help them forward with more delight towards hell. Ah but say some, that threatening of iudgement, that threatening of hell and of damnation, doth too much affright men, and too much trouble them. Surely it is better that men should be affrighted and troubled with the consideration of it, then hereafter feel it. Oh but it makes men desperate, and it drives them to despair. I answer again, haply it drives such as belong to Gods election to an holy despair, but withall the Lord working in them graciously by his Spirit, it drives them to Christ, Galat. 3.24. Gal. 3.24. And if the reprobate be thereupon brought to utter despair, that is not the proper effect of the word so dispensed; no, that despair comes properly from their own corruption and guiltiness: the proper effect of the word so dispensed, in the reprobate is to abate their pleasure in sin, and to restrain them from extremity and outrage in sin, and so it is of good use to them. And therefore the Preachers of the word may warrantably use terrifying arguments to dissuade men from a carnal course of life, and they may tell them, yea they ought to tell them, when they see them go on in an evil course of life, if they hold on that course they shall die and that eternally, and that they shall be sure to go to hell and be damned. When Preachers of the word deal on this manner, men are not to except against them. Now here comes a question to be answered, occasioned from this argument of the Apostle, in that the Apostle here useth a terrifying argument to dissuade from a carnal course of life, and directs his speech to the believing Romans, and saith, If ye live after the flesh ye shall die. The question is this. Whether Gods children are to avoid evil and sin, and to abstain from doing evil, for fear of Gods wrath and judgements? I answer. That Gods children are principally to avoid evil, and to abstain from sin, because it is evil, and sin, and displeasing to God; as if there were no hell to punish it, yet they may& they ought in the second place to avoid evil, and to abstain from sin in respect of Gods wrath and judgements. david saith, Psal. 119.120. Psal. 119.120. My flesh trembled for fear of thee,& he adds further, and I am afraid of thy judgements. david had a childlike fear of God, he feared God himself, he feared to offend God out of his love to God, and yet in the second place he stood in awe of his judgements. And indeed such is the canker of our corrupt nature, that the best of Gods children haue need to think on the wrath and judgements of God due to sin, that even in consideration thereof they may be afraid to sin: as job saith, Gods punishment was fearful unto him, job 31.23. And howsoever Gods children are freed from the wrath of God by Christ, and do fear God for his mercy, yet that doth not exempt them from all fear of Gods judgements, to keep them from sin. We being therefore Gods children, we are chiefly and in the first place to avoid sin, and to abstain from doing evil, because it is evil, and sin, and displeasing to God; but in the second place, we are to fear the wrath of God against sin; yea we are to call to mind, and seriously to think on the judgements of God denounced in the word against particular sins, yea to call to mind the execution of Gods judgements on hard hearted and impenitent sinners, seen or heard of in the world, especially the judgements of God that of late haue been executed on wicked persons, and such as are fresh in memory: and the consideration thereof may preserve in us a reverent awe and fear of the great and glorious majesty of the Lord. Note we one thing further concerning the persons more generally The Apostle here threatens death and damnation against such persons as live after the flesh: Note. he directs his speeches indeed in particular to the believing Romans, Such persons as live after the flesh shall die and be damned. yet the general may be concluded and gathered, that all such persons as live after the flesh shall die, and shall be damned. I note this in a word, to show the folly and madness of those idle and phantastike spirits the Familists; A foolish conceit of the Familists met withall. they haue this fond conceit, that though they make no conscience of any soul sin, as of swearing, lying, Sabbath breaking, whoredom, and filthiness, but give themselves to the practise of these sins, yet they are excusable, and they are in no danger at all: and why so? forsooth they say it is the flesh that sins, and not they, and they think to shift off the matter by laying the burden on the flesh. poor souls, they are marvelously blinded and deluded by the divell, they shall find one day that they themselves shall smart for their sins, and they themselves shall be punished for them: and if they go on in the practise of any foul sin without repentance, they themselves shall die and be damned. The Apostle saith not, If ye live in the flesh, the flesh shall carry the burden, the flesh shall be punished, or the flesh shall die, but ye yourselves shall be sure to carry the burden, ye yourselves shall die and be damned: And therefore the conceit of the Familists is most vain and foolish. Come we to the matter of the Apostles argument. If ye live after the flefl ye shall die. We see here the Apostle couples these two together, living after the flesh, and death, as the antecedent and consequent, and he affirms it, that death, even death of body, and death of soul, death temporal, and that an accursed death, and death eternal, follow necessary on living after the flesh, on a carnal life. They that live wickedly and carnally, and hold on a constant course in that kind of life, shall certainly die an accursed death of body, and shall be sure also to go to hell and to perish for ever. Iud. Epist. verse 18. The point hence offered is this. That the certain and undoubted fruit and effect of a carnal life, is death temporal, and that an accursed death, and also death eternal: the living after the flesh, the living after the corrupt and sensual lusts of the flesh, the leading of a carnal course of life, and holding on a constant course in that kind of life, shall certainly and undoubtedly bring death and destruction both on body and soul. They that live wickedly and carnally, and walk after their own ungodly lusts, as Iude speaks verse 18. shall assuredly die an accursed death of body, and they shall be sure also to go to hell, and to perish for ever. Besides the evidence of this text, we haue further testimony of Scripture for the proof and confirmation of this point. To city some few places to this purpose, Deut. 29.19.20. Moses saith, If any man bless himself in his heart, saying, I shall haue peace although I walk according to the stubbornness of mine own heart, in a wicked and carnal course of life, and walk stubburnly after the lusts of his own heart, adding drunkenness to thirst, that is, one sin to another, and so go on and hold on in a constant course in sin, The Lord will not be merciful to that man, but his wrath and iealousy shall smoke against him, and every curse written in the book of God shall light on him. 1. Corinth. 6.9.10. The Apostle reckens up a rabble of wicked and carnal persons, and he shuts them all out of Gods kingdom, and being shut out from thence, without question they must needs go to hell and be damned. Know ye not saith the Apostle, as if he had said, it is a known thing, and ye cannot be ignorant of it, that the unrighteous shall not inherit the kingdom of God. And again, Be not deceived, neither fornicators nor idolaters, nor adulterers, nor wantons, nor buggers, nor theeues, nor covetous, nor drunkards, nor railers, nor extortioners, shall inherit the kingdom of God. The like threatening we find Galat. 5.21. Galat. 5.21. The Apostle having reckoned up many particular works of the flesh, he saith, verse 21. Whereof I tell you before, as also I haue told you before, that they which do such things, and so are carnal persons, and lead a carnal life, shall not inherit the kingdom of God. And Galat. 6.8. Galat. 6.8. saith the Apostle, He that soweth to the flesh, he that follows the sinful desires of the flesh, and fulfils the lusts of it, shall of the flesh reap corruption, shall be sure in the end to reap the fruit of death and damnation. revel. 21.8. Apoc. 21.8. it is said, that the fearful, and vnbeleeuing and abominable, and murtherers, and whoremongers, and sorcerers, and idolaters, and all liars, shall haue their part in the lake which burneth with fire and brimstone, which is the second death. These and many other places do plainly evidence to us this to be a truth, that the certain fruit of a carnal life is an accursed death of the body, and also death eternal: and that whosoever they be, that live a carnal life, walking after the sinful lusts of their own hearts, and go on in a constant course in that kind of life, shall certainly die an accursed death of body, and shall be sure also to go to hell and be damned. And there be also reasons and grounds of this truth. As First, the proper cause must needs bring forth the proper effect, where it hath a kindly working and nothing to hinder it. Now sin is the proper cause of death, both of death temporal and of death eternal; and the Lord hath so linked together the pleasure of sin and the punishment of sin, as that the one ever follows the other, unless there be some interruption and breaking off the course of sin by repentance. And again, the Lord is most just, and it stands with his iustice to give every man his due. Now death, even death of body and death eternal, is a due debt to sin not repented of, and not satisfied for by Christ, It is the wages of sin, Rom. 6.23. And therefore doubtless an accursed death of body, and also death eternal, is the certain fruit of a carnal life, and they that live a carnal life, and follow the sinful lusts of their own hearts, and hold on a constant course in that kind of life, shall assuredly die an accursed death of body, and shall be sure also to go to hell, and to be damned. And this being a truth, it serves to discover that thousands in the world deceive themselves exceedingly. How carnal persons deceive themselves. Are there not many men who think that though they be carnal persons, and live a carnal life, though they follow the sinful lusts of their own hearts, and give themselves over to do whatsoever their own sinful and carnal hearts suggest to them, they are ignorant persons, and so haue no dram of sanctifying grace in them; they are drunkards, filthy persons, common swearers, they are usurers, worldlings, earth worms, and such like, and they hold on their course in these evil sins, and yet think they shall do well enough, and there is no such matter that they shall die an accursed death, and that they shal go to hell and be damned. And when Preachers threaten these things against them, they think, and sometimes stick not to speak it, that Preachers make the matter worse then it is, God is much more merciful then so, and there is no such danger in that course they hold as Preachers would make them beleeue. poor souls, they deceive themselves exceedingly: what is this I beseech you, but to join hands with the divell, and to show that they are taught of him, in evil things to sever the end from the means, for that is the divels lessen, to think that though they go on in the way that leads to hell, and do hold on in that way, yet they shall never come there, and to contradict the Lord, as the divell did when he set on our grandmother eve, Gen. 3.3.4. The Lord had told her, In the day that thou eatest thereof thou shalt die the death, the devil comes and he saith, no thou shalt not die at all. And even so think and many times speak carnal persons; The Lord saith, they that live after the fl●sh, lead a carnal life, they shall die death of body, an accursed death, and they shall also go to hell and be damned. No, saith the carnal person, the sensual person, the worldling, and such like, I hope there is no such matter, I hope God will be more merciful then so. And thus they cross and contradict the Lord himself. Well, consider it whosoever thou art, dost thou think( thou that art an ignorant person, thou that art a drunkard, a filthy person, a common swearer, a worldling, or the like) thou that goest on in a carnal course of life, that thou shalt die a blessed and comfortable death? why the Lord hath said to the contrary, If ye live after the flesh ye shall die: and darest thou contradict the Lord? if thou so do but in thy very thought, if thou do but so imagine, thou dost therein add to the measure of thy sin, and the Lord will not be merciful to thee: they are the words of Moses in the place alleged, Deut. 29.19.20. If any man bless himself in his heart, saying, I shall haue peace, although I walk according to the stubbornness of mine heart, adding drunkenness to thirst, the Lord will not be merciful unto him, but then the wrath of the Lord and his iealousy shall smoke against that man, and every curse that is written in this book shall light vpon him, and the Lord shall put out his name from under heaven. And consider with thyself, if thou observe it, thou shalt find it commonly most true, that qualis vita, finis ita, such as a mans life is, such is commonly his death: they that live carnally, they commonly die wretchedly and cursedly. The Lord leaves not himself without witness in this case; do we not see( if we observe it we may see) that wicked and carnal persons, such as go on in a carnal course of life, and yet promise to themselves a comfortable and blessed death, and think to call on God at their last hour, when they are gasping for breath, and then to find mercy; do we not see such persons are sometimes suddenly overtaken by the hand of God in the very act of sin, or they are sometimes cut off by the hand of the Magistrate, or if they haue time given them, and they lye on their sick beds, yet then they are sensl●sse, or they feel the very flames of hell flashing up in their souls, and in stead of calling on God, they belch out cursing and bitterness: doth not woeful experience show this to be so? How then darest thou that art a carnal person, and goest on in a carnal course of life, thou that art a drunkard, or the like, how darest thou( I say) go on in thy carnal course, and yet promise thyself a blessed and comfortable death, and so contradict both the plain evidence of the word of God and common experience, and so deceive thine own soul? Oh take heed of so deceiving thyself, think not, because haply thou dost thrive in a carnal course of life, therefore thou shalt escape the punishing hand of God altogether: no, no, as the Preacher saith, Eccles. 8.12.13. A sinner may go on an hundred times, and the Lord may prolong his dayes, but it shall not be well with him in the end. The fruit of a carnal life is certainly an accursed death of body, and after that hell and damnation: and though now thou mayst stop thine ear, and harden thy heart against the threats of death and damnation, yet if thou goest on in thy carnal course without repentance, The bitter fruit of a carnal course of li●e ought to teach us to take heed of such a course. thou canst not stop the coming of death and damnation in the Lords time appointed: and therefore do not thou deceive thine own soul. again, is it so that the certain fruit of a carnal life is an accursed death of body, and also eternal death and damnation? Oh then take we heed of going on in a carnal course of life, take we heed of following the sinful lusts of our own hearts, and of holding on a constant course in so doing. Thou that art a carnal person, remember the bitter fruit of a carnal course of life, and labour thou to break it off before it bring that fruit on thee; for then it will be too late, when thou reapest the fruit of thy carnal course, it will be in vain and to no purpose then to cry out, what haue I gotten by my vile and sinful course of life? If thou come once to use this note in hell, and there to cry out, what hath pride profited me? what hath my covetousness, my drunkenness, and such like, done me good? and what haue I got by it? oh it had been good for thee thou hadst never been born: therefore now break off thy carnal course of life before the fruit of it be brought on thee. look not on the painted face of sin, promising pleasure and much profit, but consider what will be the fruit of it, and of a carnal course of life; even shane and sorrow, anguish, and grief, and vexation, and perplexity of mind and conscience, a troubled mind and wounded spirit, which is a burden unsupportable, Prou. 18.14. and death of body, and that an accursed death, and death also eternal, even a final separation from the comfortable presence of God, and a feeling of his full wrath on soul and body forever in hell. Note. And make account of Gods threatening of these things, as of present executions, for the Lord can as soon bring them on thee as threaten them against thee. And thou that art a carnal person hast no assurance to be freed from them one minute of an hour: and therefore now this hour before the next, labour to break off thy carnal course of life. Come we now to the second argument here used, the third in order, but the second used by the Apostle in this verse, to urge and press his exhortation on the believing Romans, that they ought to live an holy life, in these words, If ye mortify the deeds of the body by the Spirit, ye shall live. To pass by that which is offered from the opposition here made between living after the flesh, and mortifying the deeds of the body, the Apostle opposing these two as contrary courses of life, and tending to contrary ends, If ye live after the flesh, ye shall die, but if ye mortify the deeds of the body by the Spirit, ye shall live. The point thence offered we spoken of for the substance of it verse 6. therefore I will not now meddle with it. But first observe we the quality of the Apostles argument, by which he persuades to an holy and spiritual life: his argument to ●hat purpose is a comfortable argument, an argument full of sweetness, and he promiseth no less then eternal life and glory, to such as live an holy and spiritual life, and do mortify the deeds of the body by the Spirit. He tells the believing Romans, that if they did live an holy life, if they did mortify the deeds of the body by the Spirit, they should then be sure to live a comfortable life here in this world, and they should be also sure to live the life of happiness and glory with the Lord in heaven hereafter. Hence we may gather: That Ministers and Preachers of the word may promise both a blessed life here in this word, and also eternal life, Ministers and Preachers of the word may promise both a blessed life in this world, and happiness and glory in heaven, to such as live an hol● and spiritual life. and happiness and glory in heaven, to such persons as live an holy and spiritual life. The Ministers of the word may tell men and women, that if they live an holy life, and hold on a constant course in that kind of life, they shall be sure to go to heaven, and to be saved; they may assure them to their comfort, that they shall not miss of eternal happiness and salvation: yea they may say to this or that particular person, man or woman, if thou show forth the power of a sound faith in an holy life, and go on constantly in that course, thou shalt certainly go to heaven, thou shalt be sure to be saved: for why, The Lord hath ordained the ministery of the word, especially the preaching of the gospel, which is a word of peace, and a word of comfort, to that end, that by the preaching of it his elect might be brought to a certain hope of life and of salvation, that they might be brought to a lively hope, and so come to rejoice with ioy unspeakable and glorious: as 1. Pet. 1.8. 1. Corinth. 14.3. the Apostle saith, He that prophesyeth speaketh to men to edifying, and to exhortation, and to comfort, or to encouragement. The principal end to be driven at in preaching and dispensing the word of God, is the comfort of Gods chosen, they are to be cheered up by assuring them that they believing in Christ are reconciled to God, and they expressing the power of faith in an holy life, shall assuredly go to heaven and be saved. And therefore doubtless the Ministers of the word may deal in this manner, they may tell men and women, yea particular persons, that they believing the promises of the gospel, and showing forth the power of grace in an holy life, they shall assuredly go to heaven and be saved, Confutation of the Papists, who affirm the contrary. they may assure them of it. The Papists against whom I bend this doctrine,( for it meets with a conceit of theirs) they affirm the contrary; they say, the Ministers of the word cannot assure any man of his own salvation, they themselves hold men in suspense, and they teach a doctrine of doubting of salvation, and thereupon they charge us to go too far, in that we say, that we may assure men or women in particular, that they shall go to heaven and be saved; but indeed they wrong us and tax us unjustly. The Minister of the word on the ground of sound faith, and of an holy and sanctified life, may assure men or women in particular that they shall be saved. Oh but saith the Papist, every man is a liar, and men may deceive and be deceived: how doth the Minister know that the particular man to whom he speaks is one of Gods chosen? or how can the man himself be sure of it, that the Minister is not mistaken when he tells him he shall be saved? I answer them. It is not material whether the Minister know the man to whom he speaks to be one of Gods elect or no, the Minister takes not on him, neither is it for him to assure any man of his salvation because he knows that he is one of Gods elect, the Minister onely tells a man on the ground of sound faith, and of an holy life, that he shall be saved, that if he truly beleeue the promises of the gospel, and show forth the power of grace in an holy life, that he shall certainly be saved: and therein he cannot either deceive or be deceived, on the Apostles own ground: If ye mortify the deeds of the body by the spirit, if ye live an holy life, ye shall assuredly go to heaven and be saved. And thus may the Ministers of the word tell particular persons; yea the Minister telling a man on the ground of sound faith seconded with an holy life, that he shall be saved, it is all one as if Christ himself should tell him so by his own immediate voice from heaven; for to his Ministers he hath given that power and that authority; he hath committed to them the word of reconciliation, 2. Cor. 5.19. And therefore when a Minister tells a man that truly believes in Christ, and doth express the power of grace in an holy and sanctified life, that he shall be saved, it is a great comfort to him, it must needs fill his heart with exceeding great and unspeakable comfort. But to go on to further matter. If ye mortify the deeds of the body by the Spirit, ye shall live. We see here the Apostle saith to the Romans, of whom he was well persuaded, verse 9. that they were not in the flesh but in the Spirit; that they were persons already sanctified, and already mortified, yet here he saith to them, If ye mortify the deeds of the body by the Spirit, ye shall live. Whence we are given to understand thus much. That such persons as are already in some measure mortified, and haue begun to mortify sin in themselves, The best of Gods children must still go on in the work of mortification. must still go on and proceed in that work: even the best of Gods children, and such as haue proceeded furthest in the work of mortification, and haue gotten the greatest mastery over their own vile corruptions and sinful lusts, must still be exercised in that work of mortification; and they must still by particular application of the word, by prayer, by avoiding all occasions of sin, and by all other good means, be subduing and beating down their own rebellious lusts and vile corruptions. The life of every true believing Christian must be a continual mortification, and a going from one degree of mortification to another. And for further strength to this point, observe what we find Coloss. 3. in verse 3. The Apostle saith, the believing Colossians were dead, Ye are dead( saith he) and your life is hide with Christ in God. He affirms that by means of their coniunction with Christ, there was wrought in them a spiritual death of sin, t●ey were already mortified: and yet verse 5. he subjoins this exhortation, mortify therefore your members which are on the earth: thereby giuing them to understand, that they ought still to go on in the act of mortification: yea verse 8. he exhorts them to put away their vile lusts and sins, or rather( as the word signifies) to put them aside, clean out of sight, as dead bodies are when they are butted: as if he had said, So proceed in mortifying and killing your vile lusts and sins, as that ye never leave them till ye haue blotted them, and put clean out of your sight, that is the course you must take with them: you must continually proceed from one degree of mortification to another. And to this purpose tend those exhortations of the Apostle to such as had already begun to mortify sin, and had already begun to put off the old man, still to cleanse themselves, and still to put off the old man, as 2. Corinth. 7.1. Seeing then we haue these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, and grow up unto full holinesse in the fear of God. even we that haue right to the promises of the gospel, and are already sanctified and cleansed, let us more and more cleanse ourselves. And so Ephes. 4.20.21.22. saith the Apostle, Ye that haue learned Christ, as the truth is in Iesus, cast ye off concerning the conversation in time past, the old man, which is corrupt through the deceivable lusts. These and the like exhortations do plainly evince and prove to us, that mortification of sin, even the mortifying of the vile lusts and corruptions of the heart, must be a continual act of the whole life of every true believing Christian: and that every true believer must proceed from one degree of mortification to another: and the reason of it is plain. The best Christian that lives in the world, never wants matter of mortification in himself so long as he lives in this world, either in regard of the roote and seed of all sins his in born corruption, or in regard of ill weeds, the manifold vile lusts and corruptions that sprout up from thence. Though he do daily and hourly labour to cut off and to kill the vile lusts of his heart, yet so strong and so many are they, as he shall never want work in that kind all his life long, though he should live Methushelahs dayes: and therefore the mortifying of the vile lusts and corruptions of the heart must be a continual act of the whole life of every true believer; and he must proceed from one degree of mortification to another. This then for the use of it, discovers that they are deceived whosoever they are, They deceive themselves who think that the work of mortification may come to a full period in time of this life. that think that the work of mortification may come to a period and to a full point in time of this life. Some idle and brainesicke persons there be, who think they haue gone far enough in the work of mortification, in the work of humiliation and repentance, and they need be humbled no further, they haue no further matter in them to be mortified, they imagine they haue finished that work, the work of mortification is at an end with them. poor souls, they deceive themselves exceedingly, it is out of their ignorance and pride that they haue this conceit, yea it is a plain evidence against them, they know not what mortification means; if they had eyes to see it, they might haue cause to be humbled for that proud conceit of theirs, and that they haue need to mortify the pride of their hearts. And indeed to leave them, and to make our benefit of this, such is the corruption of our nature, that men or women that haue made the best progress, and haue gone furthest in mortification, are in danger, unless they look to it, to grow proud of it. In men or women most humbled and most mortified, unless they watch over their hearts, pride will be ready to start up, yea many times Gods children are ready to be proud in that they see their pride, and their other corruptions. Therefore for a second use of the point, art thou a man or woman truly mortified? dost thou find the power, tyranny, We are to take notice of it, that the work of mortification is never at an end in time of this life. and strength of sin weakened? hast thou begun to mortify sin in thyself? then know and take notice of it, thy work in that kind is never at an end; so long as thou art in this world thou must proceed from one degree of mortification to another: unless thou dissemble, thou shalt ever find within thyself something that hath need to be mortified. Thine heart is a fruitful mother, and be thou stirred up to make it thy continual work, yea thy chief work, to keep under and to subdue thy rebellious lusts, and thy vile affections: and every day and every hour labour thou to cut off some vile lust of thine own heart, as anger, envy, hatred, pride, and such like: make all things thou dost, either privately or in public, in thy calling, or in the service of God, thy hearing the word, reading, praying, and such like, as helps to mortify sin in thee: apply the word in every part of it, the promises, the Commandements, the threatenings of it, to the cutting down of some corruption in thee: yea make all the Lords dealings with thee, his mercies, his corrections, his chastisements, yea the assurance of his love to thee in Christ, and the assurance of thine own salvation, tend to this purpose, even to the renting down of some rebellious lust in thine own heart. Be thou ever dealing with thine own heart, and labour to weed some corrupt lust out of it continually: and know, that if thou slack this business, though thou hast gotten some mastery over thine own corruptions, yet it will gather strength again: the lusts of thine own heart are like the hairs of Sampsons head, Iudges 16.22. though they be clipped and shaven they will grow again, and they will betray thee into the hands of Satan, and cause thee to fall, it may be foully into some foul sin, and that will wound thy conscience and weaken thy hold in Christ, and shake thy comfort, and thou shalt never fully recover that loss all the dayes of thy life. And therefore be thou stirred up to be continually exercised in the mortifying of the lust of thine own heart, and especially the lusts and sins that are most agreeable to thy complexion, to thy trade and calling, and to the condition of the times wherein thou livest: for these being maistered, other lusts and sins will be more easily prevailed against. That is thy duty, let it be thought on and remembered. For the grounding of the next point observe, the Apostle here saith not as the direct opposion required, If ye live after the Spirit, as he said in the sormer part, If ye live after the flesh, so here, if ye live after the Spirit, or if ye live an holy life. But if ye mortify the deeds of the body by the Spirit, ye shall live. The Apostle being guided by the Spirit of God, puts down one part of an holy life for the whole, and he expresseth living after the Spirit, or living of an holy and spiritual life, in these terms, mortifying the deeds of the body by the Spirit: and applying his speech to the believing Romans, he saith, If ye mortify the deeds of the body by the Spirit, ye shall live. Now hence we may easily gather and conclude thus much. That the mortified Christian is the true holy Christian indeed. The mortified Christian is the true holy Christian indeed. Such Christians as haue the power& strength of grace vouchsafed to them, to mortify sin in themselves, to subdue and to keep under their own rebellious lusts and affections, and the vile corruptions of their own hearts, they indeed are true holy ones, true holy Christians: and there are none truly holy but such as are truly mortified. It is worth our marking to this purpose that we find Psal. 32.6. {αβγδ} Psal. 32.6. david there puts one word to signify both humble, and mortified, and also godly, Therefore shall every one that is godly, or that is humble, or that is mortified, make his prayer unto thee in a time when thou mayst be found. Thereby( no doubt) the holy Ghost would give us to understand, that humble, and godly, and mortified, and holy, are so far convertible, as the one cannot be affirmed of any without the other. A godly man is an humble man, and an humble mortified man is undoubtedly godly and truly holy. It is usual with the Apostle in describing such as are holy Christians indeed, and true members of Christ, to set them out thus, that they are crucified with Christ, and dead with Christ, and that they are partakers both of the merit and benefit of Christ his death, and also of the virtue and power of his death, to the mortification of sin in themselves, as Rom. 6.6. Rom. 6.6. Our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. And verse 8. If we be dead with Christ, Rom. 6.8. we beleeue that we shall live also with him. Yea the Apostle affirms in express terms of them that are in Christ, and so are truly spiritual and holy persons indeed, Galat. 5.24. Galat. 5.24. that they are such as haue crucified the flesh with the affections and the lusts: that they are such as are truly mortified: plainly teaching that the mortified Christian is indeed the downright holy Christian. And hence it is that such persons as make but a show of holinesse, and haue but the outside of Christians, and yet would carry the name of right holy persons, they commonly shrowded themselves under the mask and vizor of mortification, they seem to be humbled and to be mortified: They afflict themselves, and hang down their heads like a bull rush, as the Lord complains of hypocrites, Isay 58.5. Isay 58.5. they think that that will gain them the name of holinesse, and thereby they shall come to be counted holy ones indeed. Yea the Papists, that are mere counterfeit holy ones, are then( as they imagine) most holy, when they seem most mortified, when they retire themselves to some cloister, and tie themselves to strict fasts, canonical houres, to hard lodging, to course apparel, haircloth, or the like: oh then they think they are most holy, and others that are ensnared by them do then so account of them, and admire them for their holinesse; and it may be an evidence to us, that the true mortified life is the true and right holy life, and that such persons as are truly mortified, are undoubtedly truly holy and righteous persons indeed: for why, Mortification strikes at the roote of sin, and mortification of sin is the very ground and beginning of all true holinesse, and according to the decay and weakening of natural corruption, and the abating of the power and strength of the sinful lusts of the heart, so is the measure of spiritual life and holinesse in any man or woman. And again, persons truly holy are so qualified, as that they are fit to profit by all things, they are fit to get good by the word of God, and by the works of God: now such are mortified persons: it is the humble and mortified soul that receiveth the word with meekness, according to the exhortation of the Apostle, Iam. 1.21. it is the humble and mortified soul that yields willingly to the word of God in time of affliction, that yields to the word of counsel, of admonition, and of reproof. The unmortified heart cannot abide to be touched, it rejects the word of counsel, and admonition, and reproof, and it makes men stubborn, and refractory, and contentious, Prou. 13.10. Prou. 13.10. Through pride men make contention; but with the well advised is wisdom. It is the humble and mortified heart that makes men profit by the examples of others, Psal. 34.2. Psal. 34.2. My soul( saith david) shall glory in the Lord: the humble shall hear it and be glad. The humble and mortified person hearing of my souls ioy in the Lord, shall also hear, and be glad, and rejoice. And therefore doubtless the mortified person is the right holy person, and none are truly holy, but such as are truly mortified. It is not then as the Papists imagine, a monastical life, the living as a monk, or as a nun, sequestered from the world, A monastical life makes not a man or woman truly holy and shut up in a cloister, that makes a man or woman truly holy: a man or woman may live such a life, and yet be most fleshly and carnal. And indeed those amongst the Papists that live that kind of life are the most unmortified persons that live in the world. Instance might be given if it were needful, but to pass from them. Is it so that the mortified person is the right holy person? then deceive not thyself whosoever thou art, How many deceive themselves in a conceit of holinesse in themselves discovered. think not thou art a man or woman truly holy, unless thou find that thou art a man or woman truly mortified. Many men and women would willingly be thought to be holy, and they think wrong is done them if they be not so accounted, and it may be haue a good conceit of themselves: but wouldest thou whosoever thou art, prove thyself to be a right holy man or woman indeed? then never rest till thou find that thou art a man or woman truly mortified. Thou mayst suppress the outward act of sin, and keep thyself from dishonest words and deeds, thou mayst live civilly and orderly in the world; yea thou mayst do many good things, thou mayst hear the word, read, pray, and perform all good duties of piety, and so seem to thyself, and it may be to others, to be marvelous holy and religious, and yet for all that be far from true holinesse: thou mayst notwithstanding this be a person unmortified, thou mayst still carry in thy heart vile affections, as anger, pride, self love, self conceit, covetousness, and other damnable lusts unmortified; and so thou hast but the outside of holinesse, which is no better in Gods sight then a glittering abomination. If thou wouldst haue good evidence to the comfort of thine own soul, that thou art a man or woman truly holy, never rest till thou find that thou art truly mortified, that thou hast power and strength of grace given thee to mortify, to subdue, and to keep under thine own rebellious lusts, and thine own vile affections. Thou wilt say, How shall I know that I am a man or woman truly mortified? I answer. By this thou mayst know it, if thou find the lust of thine own heart, and especially the lust that is most strong and predominant in thee, not onely restrained and kept from breaking out, but a burden to thee, and thou dost groan under the burden of it, and thou art able to keep down the corruption of thine heart when there is occasion offered to stir it up, and to make it break out. For example, thou meetest with thy deadly enemy, or hearest him spoken of, and thy stomach doth not rise, nor thine heart swell against him: the pleasures of the world, or profits of it are set before thee, and thine heart cleaves not to them: thou seest another richer then thyself, and thou dost not envy him: thou art praised, and thou art not puffed up: thou art evil spoken of, and thou art not offended; Thou sufferest wrong, and thou threatenest not: 1. Pet. 2.23. 1. Pet. 2.23. thou art justly reproved, and thou art not angry with the reprover, but accountest that a benefit, Psal. 141.5. If it be thus with thee, certainly then thou art truly mortified, and that will yield thee this comfort, that thou art a right holy man or woman. And hereby try thyself, and never rest till thou find thyself truly mortified; and thereupon thou mayst conclude to the comfort of thine own soul, that thou art truly holy and religious, and that will yield thee comfort both in life and death. Now touching the matter of the Apostles argument, If ye mortify the deeds of the body by the Spirit, ye shall live. See here the Apostle makes mortifying the deeds of the body by the Spirit, or living an holy and sanctified life, the antecedent, and a comfortable life here in this world, and also eternal life and happiness in heaven hereafter, the consequent: yea the one the antecedent, and the other the necessary consequent, one going before, and the other necessary following after. The point hence offered is this. That the certain fruit and consequent of an holy and sanctified life, is both a comfortable life here in this world, The certain and necessary consequent of an holy life is both a comfortable life in this world,& also happiness and glory hereafter in heaven. and also eternal life, happiness and glory hereafter in heaven. I say, the certain consequent, not the effect, to prevent an objection: for indeed a carnal life is the proper cause of death and damnation, because sin is perfectly evil: but an holy life is not the cause of eternal life and salvation, it being imperfectly holy: therefore I say, the certain and necessary consequent of an holy life, is both a comfortable life here in this world, and also happiness and glory hereafter in heaven. They that live holily and in the fear of God, and hold on a constant course in that kind of life, shall be sure to find sweetness and comfort here, and shall be sure also hereafter to go to heaven and to be saved: the Lord hath coupled these two together as the antecedent and necessary consequent. We find evidence for it in many places of Scripture. Isay 33.15.16. saith the Prophet, He that walketh in iustice, Isay 33.15.16. and speaketh righteous things, refusing gain of oppression. shaking his hands from taking of gifts, stoping his eyes from seeing evil: he shall dwell on high, his defence shall be the munitions of rocks, bread shall be given him& his waters shall be sure. So Psal. 15.1. Psal. 15.1.2. the Psalmist moves the question, Lord, who shall dwell in tht tabernacle? who shall rest in thy holy mountain? then he subjoins this answer, verse 2. He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. Hebr. 12.14. Heb. 12.14. Without holinesse no man shall see the Lord: thereby implying, such as are truly holy shall see God to their comfort. As Matth. 5.8. Mat. 5.8. Blessed are the pure in heart, for they shall see God: and they doubtless are also pure and holy in life, they shall see God to their comfort. Colos. 3.4. Col. 3 4. When Christ which is our life shall appear, then shall ye also appear with him in glory. 1. joh. 3.2. 1. joh. 3.2. We know that when he shall appear, we shall be like him. The Scripture is plentiful in the proof of this, That the Lord hath coupled together inseparably, an holy life and comfort here in this world, and also happiness and glory hereafter, as the antecedent and necessary consequent, that the one going before, the other shall follow after: for why The Lord hath in his eternal counsel so decreed, to call his chosen, to justify them, to sanctify them, and to make them fit for heaven, and then also to glorify them. And again, he hath ordained an holy life, as the way wherein his chosen, and called, and justified, and sanctified, are to walk in to life and salvation. Yea the Lord hath bound himself by promise, to give to his chosen, called, justified, and sanctified, comfort here, and happiness and glory hereafter: and he is faithful and just, and he cannot fail to perform it. And therefore this truth stands on firm grounds, that they that live holily and in the fear of God, and hold on a constant course in that kind of life, shall certainly find sweetness and comfort here, and shall be sure also hereafter to go to heaven and to be saved. Now then for use of this, hath the Lord coupled these two together, They who think to attain happiness without holinesse, deceive themselves. holinesse of life and comfort here, and happiness and glory hereafter in heaven? hath the Lord joined together grace and glory as the antecedent and consequent? then let no man put asunder those things which the Lord hath so conjoined. Dost thou think, whosoever thou art, that thou shalt attain the one without the other? dost thou undertake for the comfort of thy soul here, and for the safety and salvation of it hereafter, without any dram of true holinesse? Thou hast no jot of true holinesse in thee: no, thou art unholy and filthy both in heart and life: whatsoever is holy thou dost hate and loathe, and thou canst not abide it, no, not in others: and dost thou soothe up thyself in a conceit of a blessed death, and after death of happiness and glory in heaven? dost thou think that thou canst step out of a filthy and profane life, into an happy and blessed life in heaven? hath the Lord need of such as thou art to fill up his kingdom? Satan sophistry. No, no; poor soul, thou deceivest thyself, the divell blinds thee, it is his sophistry to make thee sever the means from the end in good things, and to sever the antecedent from the consequent. Did heaven spew out the wicked Angels when they had sinned, and will it as it were lick up thee the vomit and spawn of the divell? for thou art no better so long as thou art a filthy and profane person. It is monstrous presumption and sauciness in drunkards, in blasphemers, in filthy persons, in that they think themselves fit companions for the blessed trinity: they deceive themselves exceedingly. And know this for a truth whosoever thou art, that art a filthy and profane person, if grace to amend thy life be denied thee, God never covenanted with thee to save thy soul, God hath coupled grace and glory, and holinesse and happiness together with an inseparable knot, and take heed of severing them and putting them asunder. And in the next place, is it so that the certain fruit and consequent of an holy and spiritual life, An unjust imputation laid on us by the Papists touching the matter of holinesse of life, met withall. is both comfort here in this world, and happiness and glory hereafter in heaven? is this a truth? and do we thus teach? surely then it is an unjust imputation the Papists lay vpon us, touching the matter of holinesse of life: they say we hold and teach holinesse of life, and walking in the ways of God to be fruitless, and to be unprofitable. And why forsooth? Because we admit not holiness of life to justify us in the sight of God. See the wilful blindness of such as are wedded and devoted to their own pleasing opinions: they dote so much on the merit of holinesse and of good works, as they cannot( or at least will not) see any other use of them, but that which must needs shoulder out Gods grace and the merits of Christ. We advance holinesse of li●e to that height of dignity in which the holy Ghost hath set it; we hold it to be of profitable and necessary use in the life of every true believing Christian, we esteem it to be a testimony of our thankfulness to God for his mercy, a means to set forth the glory of God, as the beaten high way to eternal life, as a necessary antecedent of the promised reward of eternal glory, and a thing that yields sound peace and true comfort to the soul of every true believer. And therefore that is but a mere slander of the Papists, that we hold holinesse of life to be unprofitable. And further, is it so that the certain fruit and consequent of an holy life, Comfort to such a● live an holy life, and continue constant in that kind of life. is both sweetness and comfort here,& also happiness and glory in heaven? then here is a ground of sweet and of excellent comfort to al Gods children, even to all that truly fear God, and live an holy life, and hold on a constant course in that kind of life. Wicked worldlings& profane persons they think the holy and mortified life of Gods children is the most uncomfortable life that can be: they seeing Gods children hold on a constant course in holinesse& in the fear of God, that they will not drink, swear, and swagger, break the Sabbath, that they will not do as others do, to enjoy the pleasures, profits, and honours of the world; they commonly open their mouths against them on this or the like manner; Oh say they, what get you by your strict and precise course of life? what are you the better for it? do not you see you are hated and contemned in the world? you forego many pleasures and profits that others enjoy, and that you might enjoy if you would do as they do, what then get you by your precise course? Thus wicked worldlings commonly open their mouths against the holy life of Gods children. Now the doctrine delivered puts an answer into the mouth of Gods children to this cavil of the wicked: they may tell them and that truly, their holy and mortified life doth much advantage them, they gain much good by it; for why, the fruit of it is sweetness and comfort here in this world, even peace of their consciences, which is better then all the riches in the world, yea a continual feast. Prou. 15.15. Prou. 15.15. and assurance of Gods special love and favour towards them, which is better then life itself; and after this life is ended, the fruit of it shall be eternal happiness and glory in heaven: and is that no gain? Can Gods children be said to get no good by their holy and mortified life? Oh the gain of it is unspeakable. And the consideration of the fruit and consequent of it may comfort and cheer up Gods children, and hold up their fainting hearts in the time of their greatest affliction. What though they be much troubled and molested in the world, they are slandered, reproached, they are accounted the off-scouring of all things, they are many ways hardly dealt withall? yet let them consider that they carrying themselves as they ought to do, they haue much peace and comfort within; and they continuing constant in an holy course, they may assure themselves that at length all tears shall be wiped away from their eyes, and their holy course shall certainly end in the everlasting salvation of their souls in the kingdom of heaven, as david saith, Psal. 37.37. mark the upright man, and behold the just: for the end of that man it peace. howsoever his life maybe full of troubles from Satan and from the world, yet certainly his end will be peace and much comfort, yea an eternal weight of glory. Oh then thou that art a child of God, and livest holily, and goest on in a constant course of holinesse, and yet meetest with many crosses and troubles in the world, consider with thyself, the end will be happiness, and fullness of ioy, and glory in the presence of the Lord for ever, and that will make thee do as Christ did, Hebr. 12.2. Endure the cross and despise the shane. Yea remember that the Lord having promised thee happiness and glory in heaven, it is as possible that the Lords own nature and being should fail, as that thou shouldst fail to obtain eternal life and glory in heaven. Now we are to stand on the antecedent of the argument of the Apostle more particularly. If ye mortify the deeds of the body by the Spirit, ye shall live. We haue here two particulars offered to vs. First, an act or work, mortifying the deeds of the body. The second, how that work is wrought, or whence it proceeds, namely, by the Spirit, or from the Spirit. For the first, If ye mortify, that is, as we shewed, if you as it were benumb and take away the moving, stirring, and life of those lusts and sinful motions that arise in your hearts and minds, and are acted and executed by your bodies, and therefore called the deeds of the flesh. Here then we see how the vile and sinful lusts of the heart are to be dealt withall: and the point is briefly this. sinful motions and lusts of the heart must be mortified. That the sinful motions and lusts of the heart must be mortified, they must be as it were benumbed: the moving, stirring, and the very life of the vile lusts and sinful motions of the heart must be taken away, we must never rest till we haue as it were the heart blood of our own vile and sinful lusts: and though they be still stirring in us in part,( as they will so long as we are in this world) yet the vigour, force, and strong working of them must be abated and weakened, for that is( indeed) the mortification of them. And to this purpose are those phrases and forms of speech, of crucifying the flesh with the affections and the lusts, Galat. 5.25. as Galat. 5.24. They that are Christs haue crucifed the flesh with the affections and the lusts. Of circunctsing the hearts, as Deuter. 10.16. Deut. 10.16. Circumcise the foreskin of your hearts. jer. 4.4. And Ierem. 4.4. Be circumcised to the Lord, and take away the foreskin of your hearts. Thereby no doubt the holy Ghost would haue us to understand, that we are so to deal with the vile lusts and sinful corruptions of our hearts, we are as it were to nail them to a cross, and to cause them to die by little and little; and that we are as it were to let out the blood of them, and so to abate and weaken the power, and force, and strong working of them: for why, We haue not that mastery over our own vile lusts and sinful corruptions as we ought to haue,& such a mastery over them as will yield us true comfort, till we haue thus dealt with them. We may haply restrain thē from breaking out, but alas, so far a civil honest person may go, and that will yield us no sound comfort: and therefore we must labour to go further, and never rest till the vigour, force, and strong working of them be abated and weakened in us: they must be mortified, benumbed, and as it were made dead in us, so they are to be dealt withall. It is no easy matter to deal with the vile and sinful lusts of the heart as they ought to be dealt withall. It is not then an easy matter to deal with the vile lusts and sinful corruptions of our hearts as they ought to be dealt withall: many imagine it to be an easy thing, but they are deceived; they must be mortified, there must be an holy violence used towards them, they are deeply rooted and stick fast in our nature, as fast as any tooth in our heads, or our souls in our bodies, and they are as near& as dear to us as any member in our bodies. The Apostle so calls them, Colos. 3.5. Coloss. 3.5. mortify your members which are on the earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is idolatry. And Christ compares the mortifying of them to the plucking out of the right eye, and to the cutting off the right hand, Matth. 5.29.30. Mat. 5.29.30. and therefore doubtless to deal with the vile lusts of our hearts as they ought to be dealt withall, requires much time, and great labour and pains, much tugging with them, by many sighs and groans, and by prayer, and watching, and fasting, and continual strife. If a man that is given to pride, or to uncleanness, or the like, set himself to mortify that lust of his heart, he shall find it an harder matter then he thinks of: therefore let none deceive himself, and think it an easy matter to deal with the vile lusts of his heart as they ought to be dealt withall. Indeed to restrain them may be done with less labour and pains, but that restraint will yield us no true comfort; let us remember they must be mortified, and let us never rest till we find that they are mortified, and that the power, and force, and strong working of them is abated in vs. How shall I know that, will some say. I answer thee. If thou find that when thou art stirred to pride, to covetousness, or the like, thou art not ready to yield, thou takest no pleasure in that motion; nay thou dost rather dislike it, and strive against it: and if at any time thou be overcarried by the strength of temptation, to the doing of evil, yet thou dost it untowardly, bungerlike, thou art not quick, and nimble, and lively, in acting of sin: and especially if thou find a true dislike in thine own heart of that sin thine heart before loved and liked, and was most inclined to, if thine heart be thus carried against it own liking, that is a sure note thou art mortified; for it must needs be a work above nature, that makes a man dislike that which nature most liketh. Hereby then try thyself: if thou find it thus with thee thou art truly mortified, and thereupon thou mayst conclude that thou art justified, and in the state of grace and salvation. Now as briefly touching the second particular, how the work of mortifying the deeds of the body is wrought, or whence it comes, namely, by the Spirit or from the Spirit, If ye mortify the deeds of the body by the Spirit, saith the Apostle. The point hence briefly is this, Mortification of sin is a work of the holy Spirit of God. That the work of mortification, the mortifying of the vile lusts of the heart, is a work of the holy Spirit of God, and wrought in man or woman onely by the power of sanctifying grace. No man is able to mortify the least vile lust of his heart, but by the power of grace vouchsa●ed to him. And hence it was that Moses said, Deut. 30.6. Deut. 30.6. The Lord thy God will circumcise thine heart, and the heart of thy seed, that thou mayst love the Lord thy God, with all thine heart, and with all thy soul. And the Apostle saith of the Colossians, Colos. 2.11. Chap. 2.11. that they were circumcised with circumcision made without hands: thereby signifying, that their inward circumcision or their mortification was not a work of mans hand, but of the powerful hand of God. The reason of the point is this: sin cannot be subdued and mortified but by that which is stronger then itself. Now in man of himself there is nothing stronger then sin, sin prevails over all the powers of his soul, and in all the parts and members of his body; and it is onely sanctifying grace that is stronger then the power of sin: and therefore it must needs be, that the work of mortification, the mortifying of the lusts of the heart, is a work proper to Gods Spirit, and wrought in man or woman onely by the power of sanctifying grace. Why then, may some say, are we commanded in the Scripture to mortify sin, and to circumcise our hearts, to change them, and such like? I answer. Such precepts in the Scripture do not signify or import any power in man now in the state of corruption, to perform them, but onely do teach us our duty, that we are to seek for help where it is to be had, even at the hands of God. And so for the use of this, dost thou whosoever thou art, desire to mortify the vile lusts of thine heart? know, It is not in the power of ●ree will to mortify sin. it is not( as some do imagine) in the power of thine own free-will to master them: no, no, thou must seek for power and strength against them where it is to be found, even at the hands of the Lord. When thou feelest pride, covetousness, or any vile lust growing in thee, go to the Lord, crave his aid and help, even the help of his Spirit against them, and be earnest with the Lord, cry to him as good jehoshaphat did, 2. Chron. 20.12. 2. Chron. 20.12. when he saw a great army coming against him: so when thou seest an army of vile lusts rising up in thine heart, cry to the Lord, and say, Lord God there is no strength in me to stand against these vile lusts, neither do I know what to do, but mine eyes are towards thee, I beseech thee vouchsafe me strength from above, even power and strength of thy grace, that I may be able to subdue them: that is thy duty. And again, when the Lord gives thee power and strength to mortify any vile lust and corruption of thine heart, The whole glory of the work of mortification of sin belongs to God. give him the whole praise and glory of that work; look not too much on the means by which that work hath been effected, the ministery of this or that man, though never so well qualified, and of never so excellent gifts, lest so doing, thou give part of the glory that belongs to God to the instrument: but ever haue thine eye on the mighty power of God whose onely work it hath been. And remember as the Apostle saith, 1. Cor. 3.5. that Paul or Apollos, this or that Minister, hath been but an instrument by whom thou hast been wrought on to thy sanctification, and to thy mortification; bless God for him, and for his gifts, but give God alone all the praise, and all the glory of that great and mighty work, to him of right it belongs. Come we now to the 14. Verse. VERSE 14. For as many as are lead by the Spirit of God, they are the sons of God. IN this 14. Verse, our Apostle confirms and proves that which he put down in the latter part of the verse foregoing, namely this, that all true believers mortifying the deeds of the body by the Spirit, shall live: that they shall live both comfortably here in this world, and that they shall also live eternally in happiness and glory hereafter in heaven. The Apostles argument to that purpose is from the proper subject of that life, or from the persons that are capable of it, and fit to be partakers of it, and those are the sons of God, the children of God. And thus he reasons, the sons of God, or the children of God shall assuredly live both comfortably here, and also happily and gloriously hereafter. Now such are they that mortify the deeds of the body, which the Apostle expresseth in terms equivalent, and of the same signification, such are they that are lead by the Spirit: and making his speech general, he saith, As many as are lead by the Spirit, they are the sons of God. They are the children of God, therefore they must needs live, and they shall certainly live both a comfortable life here in this world, and they shall also be sure to go to heaven. And this argument the Apostle doth further confirm and amplify in 15.16.17. verses. I spare to lay forth the resolution of these words, till we come to the handling of them. Interpretation. Now touching the words of this 14. verse, I will stand a while to unfold the sense and meaning of them. For as many as: or whosoever they be, of what place, calling, or condition: the proposition is general. Are lead by the Spirit. The Spirit is here put metaphorically for the effect and work of the Spirit. The word here rendered lead, signifies acted, moved, or stirred forward, {αβγδ}. Now the acting, or moving of the Spirit is either general( for the Spirit works in all creatures:) In him they live move, and haue their being, Act. 17.28. or it is more special, namely, in men. And again, in men the Spirit of God works diversly, as by enduing some men with skill and cunning in trades, others with gifts fit for regiment and government, others with the gift of prophesying, and preaching, and such like. Now these works and actions of the Spirit are not here meant, because thus the Spirit may work in the wicked and reprobate, but here the Apostle intends a more special work of the Spirit, namely, that work of the Spirit that is proper to Gods children, for so he doth limit it: As many as are lead by the Spirit, they are the sons of God. And for the understanding of this word lead, acted, or moved, we must know it is a metaphoricall word, borrowed and taken either from such as are blind, and cannot see their way, but must haue one to lead them, and guide them, or from such as want strength to go by themselves, as weak persons, or young children, that must haue the hand of another to support them, and to lead, and to guide them; as a little child, when it begins to go, must haue the hand or finger of the nurse or mother to hold it up and to lead it. And so indeed are Gods children lead by the Spirit, the Spirit by his working doth enlighten their minds to understand and know the will of God revealed in his word, and to discern such instructions as be from God. They are taught of God joh. 6.45. And he doth also incline and bend their wils and affections to will and to affect good things, and enables them with strength to do good things. And yet that we mistake not this leading of the Spirit, know further that the Spirit of God leads Gods children, not as a cart or a dead thing, or as a bruit creature is lead or drawn, but as reasonable creatures. And again, the Spirit of God leads them not violently, and by coaction and compulsion, and against their wils, as the Papists say we hold, but willingly: for the Spirit of God altereth and changeth their wils by grace, and of unwilling maketh them willing, as Christ saith, joh. 6.44. No man can come to me, except the Father which hath sent me draw him. And so he leads them, being willing consequenter, not antecedenter, after their change and not before. And yet further, Gods children are so lead by the Spirit of God, as that they follow his motion and guidance necessary, and so as they cannot but follow it, as a blind man follows his leader willingly, though it be not free for him to go which way himself will. Thus we are to conceive of the work of Gods Spirit in leading Gods children, they are lead as it were by the hand of Gods Spirit, as reasonable creatures, and willingly, their wils of unwilling being made willing, and they follow the motion, guidance, and conduction of the Spirit of God necessary. They are the sons of God. That is, the children of God, as verse 16. and that not by nature, for so is Christ onely the son of God, nor by creation, as the Angels be, job 1.6. job. 1.6. but by adoption and grace. Thus then take we up the sense and meaning of the Apostle in the words of this verse, as if he had said: For all they, whosoever they be, high or low, rich or poor, of what place, calling, or condition, that are by the special work of Gods Spirit, acted, moved, and guided, that holy Spirit of God both enlightening their minds to understand and know the will of God revealed in his word, and to discern things therein taught, and also inclining and bending their wils and affections to will and to affect good things, and enabling them with strength to do good things, so as they now will, affect, and do good things, as reasonable creatures, and willingly, their wils being changed by the power of sanctifying grace, and of unwilling made willing, and so as they now follow the motion and guidance of the Spirit of God necessary, he working in them effectually; they are the sons and daughters of God, the children of God by grace and adoption: the Lord doth so esteem and so account of them. observe we how the Apostle proves, that such as mortify the deeds of the body by the Spirit, or such as are mortified persons shall live, he proves it by this medium, by this argument, they are the sons of God, or children of God, therefore they shall live both comfortably here, and they shall also be sure to live happily in heaven hereafter. Now this being the Apostles argument, it yields to us this point of instruction. That Gods children, and onely Gods children, are sure to find sweetness and true comfort here in this world, True comfort here, and happiness and glory in heaven, belongs properly and onely to Gods childred. and are sure also to go to heaven, and to be saved, and to enjoy happiness and glory with the Lord in heaven. True comfort here in this world, and happiness and glory in heaven hereafter, properly and onely belongs to Gods children, they onely are such as live both comfortably here, and are sure to live happily and gloriously hereafter in heaven; for why, Onely to Gods children belong the promises of peace, of comfort, of ioy, of happiness, and of all good, both of this life, and of the life to come: the Apostle saith, 1. Tim. 4.8. 1. Tim. 4.8. godliness hath the promise of this life present, and of that that is to come. From the beginning of the book of God to the end of it, we find not any one promise of any one good thing made to any but onely to such as truly fear God, and to such as love God, and to such as trust in God, and onely to such as are the children of God: they are pronounced happy, and blessed in many places of Scripture, the Lord sets many blessednesses on their heads, Mat. 5. from verse 3. to 12. Mat. 5.3.4. to 12. Blessed are the poor in Spirit; blessed are they that mourn: blessed are the meek: blessed are they which hunger and thirst for righteousness: blessed are the merciful: blessed are the pure in heart: blessed are the peace makers: and so forward. again, Gods children are born of God, and begotten of God, 1. joh. 5.1. 1. joh. 5.1. who is the fountain of all true happiness and comfort, they are joined to the son, who is the heir of all things, Hebr. 1.2. Heb. 1.2. they are begotten of the immortal seed the word of God, 1. Pet. 1.23. 1. Pet. 1.23. they are fed with immortal food, even the word of God, and with the blessed body and blood of Christ to eternal life, as Christ saith, joh. 6.54. joh. 6.54. He that eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day. And therefore it must needs be, that true comfort here in this world, and happiness and glory hereafter in heaven, do properly and onely belong to Gods children, and they onely are sure to live both comfortably here in this word, and also to live happily and gloriously in heaven. This for the use of it, in the first place discovers an excellent privilege of Gods children, A privilege Gods children haue above all others, discovered. even a privilege that Gods children haue above all other men in the world, whatsoever they be, that are not Gods children: men may be rich and wealthy, they may haue abundance, gold may be as plentiful with them as chips, they may be great, and mighty, puissant and strong, and honourable in the world, and the like: and yet for all this, being not the children of God, they are but in a miserable state and condition, they haue no right nor title to any true comfort, all their wealth, and all their honour and greatness, cannot yield them one dram of true comfort; they shall find it so when they stand in most need of comfort, and in the time of trial, and at the hour of death. They being not the children of God, their riches, their honour, and the like, are but given them to leave them without excuse, and to increase their iudgement: yea they being out of Christ, they haue no right to one bit of bread, or to one rag; they cannot go to God in time of their distress with comfort, and call on him as a gracious father, they cannot speak to him but as to an angry judge, ready to power out his wrath and vengeance on them; they haue no promise of any the least comfort belonging to them. All the promises of God touching the good things of this life and of the life to come, are appropriated to Gods children, and they alone haue right and title to them, and they onely are sure to find true comfort here in this world, and are sure also to enjoy happiness and glory hereafter in heaven: that is the privilege of Gods children. And therefore if thou( whosoever thou art) wouldst be sure to live comfortably here in this world, and to live happily and gloriously hereafter in heaven, then never rest till thou be sure that thou art in the number of Gods children: if thou once come to haue good evidence of that, that thou art born of God, and begotten of God, that thou art born of the Spirit, joh. 3.6. joh. 3.6. and born anew by the immortal seed of the word of God, then( indeed) thou art in a most happy state and condition, thou hast then assurance of Gods special presence and protection, thou mayst then go with boldness to the throne of grace, and find help in the time of need; thou hast then right and title to all the good things of this life and of the life to come, and thou shalt be sure to find sweetness and true comfort here in this world, and thou shalt be sure also to go to heaven and to be saved: and that is an excellent comfort. again for a second use, is it so that Gods children and onely Gods children are sure to find sweetness and comfort here in this world, How onely we may lay claim to heaven. and are sure also to go to heaven and to be saved? then we must look that we lay claim to heaven onely as we are the children of God, and haue right to it as adopted sons in and through the merits of Christ: and we are to renounce all things in ourselves, and not as blind and ignorant persons do, hope to be saved for our good meaning and good dealing; yea we must go out of ourselves, and look to be saved onely as we are the adopted sons and daughters of God in and through Christ. Yea will some say, ( here they that stand against justification in Gods sight by the merit of Christ his active obedience, will be ready to take hold and say) are we to lay claim to heaven onely as we are in and through Christ adopted to be the children of God? why then what need we the merit of Christ his active obedience to our justification in the sight of God, and to give us right and title to heaven? we are by Christ( we believing in him) freed from the guiltiness and punishment of our sins, and through Christ we are adopted to be the children of God, and as we are the adopted sons of God, we haue right and title to heaven, and therefore there is no need of Christ his active obedience, but we are justified onely by Christ his death and passive obedience. To this I answer. Such as are justified by Christ, are also adopted to be the children of God, and haue received power to be actually accounted his children by Christ: it is true, but yet we must know that the ground of their adoption is the obedience of the son of God made man, and his voluntary subiection to the Law of God, and his fulfilling of it. So saith the Apostle in express words, Galat. 4.4.5. God sent forth his son made of a woman, and made under the Law, not born but made, that he might redeem them which were under the Law, that we might receive the adoption of sons. The obedience of the son of God, made man, and made under the Law, is that which freeth true believers from under the Law, and gives them the adoption of sons. Christ as the natural son of God is heir of his fathers kingdom: and true believers as adopted sons and daughters of God, haue right and title to the same inheritance. Now Christ his mediation yields them the grace of adoption, and his mediation is his holy incarnation, and his fulfilling of the Law, and his suffering for sin: and therefore Christ his active obedience is needful to our justification in the sight of God, and to give us right and title to heaven: and we are to lay claim to heaven onely as we are the adopted sons and daughters of God, and as we haue right and title to it onely by the merit of Christ his obedience imputed to vs. Note we in the next place the generality of the Apostles proposition. The Apostle here puts it down generally, As many as are lead by the Spirit of God, they are the sons of God. The point is this, That whosoever they be that are lead by the Spirit of God, God respects not the state, condition, or degree of men in the world, in bestowing his grace and adoption. they are the children of God, whether they be high or low, rich or poor: the Lord respects not the state, condition, or degree of men in the world in bestowing his grace and adoption. It is neither outward honour, dignity, or privilege in the world, that is any help or furtherance to men, nor any meanness or baseness of place, calling, or degree in the world, that is an hindrance to them in obtaining Gods grace and favour; there is no respect of persons with the Lord; there is neither jew nor graecian, there is neither bond nor free, there is neither male nor female, but all are one in Christ Iesus. whosoever he be that truly fears God, and works righteousness, and shows forth the power of grace, that he is lead by the Spirit of God, Comfort for poor despised ones truly fearing God. is assuredly the child of God. Here is then matter of sweet comfort for poor despised ones that truly fear the Lord; dost thou truly fear God? dost thou find the power of grace in thine heart? art thou lead by the Spirit of God? and yet art thou poor, and of mean place and condition in the world? and art thou despised of great ones in the world? do proud rufflers look big on thee, and account thee not worthy to wipe their shoes? Care not for it, comfort thyself with this, thou art a child of God, and thou art as highly in the favour of God as the greatest Monarch in the world, yea thou art more dear and precious to the Lord then the greatest man in the world he being not the child of God. It is not thy poverty, nor thy meanness and baseness of condition in the world, that can hinder thee from having part with Christ, and from having interest in Gods special love and favour: and let that comfort thee, and cheer up thy heart, when thou art most poor and most despised in the world. In the next place observe we, the Apostle here makes the leading, guiding and conducting of men by the Spirit of God, to be an infallible proof of their adoption; he affirms that they are the adopted sons and daughters of God, whosoever they be that are lead by the Spirit of God. Yea we see it is the very proposition of the Apostle, that as many as are lead by the Spirit of God, they are the sons of God. So the point offered from the substance of this verse is this. That such persons as haue the good hand of the holy Spirit of God, leading and guiding them in special manner, An infallible evidence of adoption is the special leading, guidance& conduction of men by the holy Spirit of God. they are undoubtedly the children of God. Such men or women as are by the special work of Gods Spirit acted, moved, and guided, the holy Spirit of God enlightening their minds to understand the will of God revealed in his word, and to discern of the things taught of God, and also effectually bending and inclining their wils and their affections to will and to affect good things, and enabling them in some measure with strength to will those things, so as now they will affect and do good things willingly, and follow that special motion, and guidance, and conduction of the Spirit of God necessary; they that are thus acted, moved, and guided by the holy Spirit of God, are certainly the children of God. This special leading, guidance, and conduction of them by the hand of the Spirit of God, is an infallible evidence and proof of their adoption, that they are the adopted sons and daughters of God. And to this the Apostle gives further plain evidence. Galat. 5.18. Gal. 5.18. ( saith he) If ye be lead by the Spirit, if ye be acted, moved, and guided by the special work of the Spirit, ye are not under the Law: for of that he spake in the verse foregoing, ye are not under the Law; as if he had said, ye are not under the rigour and curse of the Law, ye are freed from it, and ye are under grace: for as the Apostle saith, Rom. 6.14. Rom. 6.14. ye are then justified by Christ, and freed from the curse of the Law, and ye are under the special grace and favour of God, and ye are in the state of Gods children. 1. joh. 4.13. 1. joh. 4.13. saith Saint John, Hereby we know that we dwell in him and he in us, that we dwell in God and God in us: that is, we haue fellowship and communion with God, Because he hath given us of his Spirit. Because we find and feel the special work of the holy Spirit of God in us, and that we are acted, moved, and guided by his good Spirit, in our mindes, wils, and affections, and in our words and actions, thereby we know it, and thereupon we can conclude to the comfort of our own souls, that we haue fellowship with God, and so are the adopted sons and daughters of God, in and through Christ: for none but such as are the adopted children of God, haue or can haue fellowship with God. Now the reasons and grounds of this truth are these. First, the special leading, and guidance, and conduction of men by the hand of the Spirit of God, is a work of the Spirit that follows regeneration. Men are regenerate, they are first born of God, or born of the Spirit, and then they are acted, moved, and guided in their mindes, wils, and affections, and in their words and actions, in special manner by the same Spirit, as the Lord promised by his Prophet, Ezech. 36.26.27. that he would first give his people a new heart, and put a new spirit within them, even his own good and holy Spirit, and then he would cause them to walk in his statutes, and keep and do them. again, the special leading, and guidance, and conduction of men by the hand of the holy Spirit of God, is a certain evidence of their being in Christ; for howsoever the Spirit of God haue his work in all creatures, and he works in men diversly, yet he works on none powerfully and effectually, acting and moving them, to mind, will, affect, and do good things willingly, but onely in the members of Christ: and Christ and the powerful and effectual working of his Spirit are never found asunder, they are never severed one from the other. And therefore it being so, that the special leading, guidance, and conduction of men by the hand of the holy Spirit of God, is a work following their regeneration, and is also a certain evidence of their being in Christ; it must needs be that such persons as haue the good hand of the holy Spirit of God leading and guiding them in special manner, so as now they are acted, moved, and stirred forward by the special work of Gods Spirit to good things, in their minds, wils, and affections, are undoubtedly the children of God. And it must needs be, that the special leading, guidance, and conduction of men by the good hand of the holy Spirit of God, is an infallible evidence and proof of their adoption, that they are such as are the adopted sons and daughters of God. Now this truth discovers, that ignorant persons, such as are ignorant of God, of the will of God revealed in his word, Ignorant persons haue no good evidence that they are Gods children. cannot possibly haue any good evidence to the comfort of their own souls, that they are in the number of Gods children. Ignorant persons are so far from being acted, moved,& guided by the good hand of the holy Spirit of God in special manner, as that they are not yet partakers of the first work of Gods Spirit in those that belong to God: Note. for illumination is the first work that the Spirit of God works in them that belong to Gods election; now ignorant persons are not partakers of that first work of the Spirit, they are not enlightened, they are yet in their natural blindness and darkness, the holy Spirit of God hath not yet set his hand to work in them at all to their sanctification, and therefore they cannot possibly haue any good evidence to their comfort, that they are such as belong to God; they may soothe up themselves as commonly they do, that their case is good enough, that they are not book learned, and therefore they hope God will hold them excused: but alas, they deceive themselves, they cannot possibly haue any sound comfort so long as they continue in that state of ignorance, let ignorant persons take notice of it. Yea further, the truth now delivered discovers, that civil honest persons, such as are onely civilly honest, neither haue, nor possibly can haue any good evidence, to the comfort of their own souls, that they are in the number of Gods children: for why, they live not as they are acted, moved, and guided by the good hand of the holy Spirit of God in special manner; no, they onely live as they are lead by the light of natural reason, or by the common grace of Gods Spirit, even by that grace that is common to them with the reprobate, and may be found, and is many times found in the very reprobate, and such as shall be damned: the holy Spirit of God hath not yet had any special working in their minds and hearts, and in ordering and guiding of their words, and works, and actions. And therefore if civil honest persons think that they haue good evidence and proof of their adoption, that they are the adopted sons and daughters of God, they are exceedingly deceived, their own hearts deceive them: and let such persons as are onely civilly honest take notice of it. again, for a second use: Is it so that the special leading, guidance, The leading, guidance, and conduction of men by the flesh and by Satan, what it proves. and conduction of men by the good hand of the holy Spirit of God, is an infallible evidence and proof of their adoption? doth it manifest and prove both to themselves and to others, that they are the sons and daughters of God, and that God is their father and they his children? Why then I beseech you, what doth the leading, guidance and conduction by the flesh and by Satan evidence and prove to them? Surely it must needs prove to them that they are the children of Satan, that they are the sons and daughters of the divell, as the Apostle saith, Romans 6.16. Rom. 6.16. His seruants ye are to whom ye obey: so indeed it may be truly said, his sons and daughters ye are by whom ye are lead Art thou then whosoever thou art, art thou( I say) lead by the lusts of thine own heart? dost thou follow and obey thine own corrupt and sinful lusts? dost thou do the will of the divell in sinning against God? thou dost thereby evidence both to thyself and to others, that thou art a child of the divell; and a man may be bold to say, that thou art a limb of the divell: there is warrant so to speak from the mouth of the Lord Iesus, joh. 8.44. joh. 8.44. Ye are of your father the divell: And why so? Why the lusts of your father ye will do. So indeed if thou do the lusts of the divell, if thou be once taken of him at his will. 2. Tim. 2.16. 2. Tim. 2.16. if thou suffer thyself willingly to be lead by the divell, and he leads thee to pride, to covetousness, and to drunkenness, and to swearing, and such like, thou art no better then as Paul said to Elimas the sorcerer, Act. 13.10. Act. 13.10. The child of the divell, and that is a state and condition most wretched and damnable. Thou liest open to all the plagues and judgements of God in this world, and to the eternal wrath and vengeance of God in the bottomless pit of hell: a condition to be thought on with trembling. I come to a third use of the point: Comfort to such as find themselves lead by the good Spirit of God in special manner. Is it so that the special leading, guidance, and conduction of men by the good hand of Gods Spirit, is an infallible evidence and proof of their adoption? then here is matter of sweet comfort for all such as find themselves acted, moved, guided, and lead by the good Spirit of God in special manner: they may thereupon conclude, to the comfort of their own souls, that they are in the number of Gods children, and haue right and title to all comforts that belong to Gods children, both in this life and in the life to come: and this ground of comfort should every one of us labour to find in ourselves. The divell will suffer thee to say, I am the child of God, and I hope to be saved; but wouldst thou haue good evidence of it, that thou art indeed the child of God, even such evidence as will comfort thine own soul in time of trial, and silence the divell when he shall call thy state into question, and put thee to the trial? then never rest till thou find that thou art lead by the Spirit of God, that thou art acted, moved and guided by the good hand of the holy Spirit of God in special manner, and that he hath a special working in thy mind, will, and affections, and in thy words and actions. Thou wilt say, How shall I know that? I answer thee, by two things especially. First, if thou find that thou walkest in Gods ways, in the ways that God hath appointed thee to walk in, both in respect of thy general and particular calling: if thou walk on in the way of truth, and in the way of Gods statutes, and in the path of Gods Commandements, as david speaks, Psal. 119.33.35. Psal. 119.33.35. if thou walk on in the way of holinesse, and fear of God, in the way of humility, in the duties of the worship and service of God, and in the duties of thine own particular calling, and that in conscience towards God, endeavouring therein to approve thine heart to God, and keeping thyself within the bounds of thine own place and calling, wherein thou hast the promise of Gods special protection, Psal. 91.11. Psal. 91.11. He will give his Angels charge over thee, to keep thee in all thy ways. If thou thus walk on in good ways, it is the Spirit of God that leads thee: when men straggle and wander into by-paths of error and sin, it is the divell that leads them. Secondly, if thou find that thou walkest on in Gods ways, in the ways that God hath appointed thee to walk in, with cheerfulness and with delight, for a man may at some time or other be found in a good way, and in the way of holinesse, and yet go on in that way heavily and drowsily, and as we say with leaden heels, or he maybe drawn on in that way as a bear is drawn to the stake, and then he is not lead by the Spirit of God. But if thou walk on in Gods ways, in the way of truth, in the way of holinesse, humility, and the like, with delight, it is the ioy of thine heart to do the will of God, it is meate and drink to thee to yield obedience to the will of God, and the Commandements of God are not grievous to thee, 1. joh. 5.3. thou art never so well as when thou art exercised in good duties, either of piety and religion, or of love, mercy, equity and iustice, or in the duties of thine own particular place and calling; if it be thus with thee, certainly then thou art acted, moved, and guided by the good hand of the holy Spirit of God in special manner: and hereby try thyself, and let every one of us labour to come to this, let us never rest till we find that we walk on in Gods ways, in the ways that he hath appointed us to walk in, and that we walk in those ways with cheerfulness and delight. Thereupon we may certainly conclude, that we are lead by the good hand of the holy Spirit of God, and that will yield us this comfort, that we are in the number of Gods children, and haue right and title to all the comforts that belong to Gods children, both in this life and in the life to come, and that will be an excellent comfort to us at all times. For as many as are lead by the Spirit of God. By the Spirit of God,( as I shewed) we are here to understand the effect and work of Gods Spirit. Now in that the Apostle here saith, As many as are lead by the Spirit of God, you see he speaks of many, that are or may be lead, and but of one Spirit of God, meaning by the Spirit, the work of Gods Spirit. Note we briefly, That the special work of Gods Spirit is but one and the same in many persons. Many persons may be, The special work of Gods Spirit is but one and the same in many persons. and many are acted, moved, and guided in special manner, by one and the same good hand of the holy Spirit of God, and there is but one and the same special working of the good Spirit of God in many persons. And indeed in all persons that are truly regenerate, howsoever the holy Spirit of God doth work in the regenerate in different degrees, in some he works more and in some less, yet his special working is in all that are regenerate but one and the same in regard of the kind of working. There is one and the same illumination of the mind, and one and the same inclination of the will, and of the affections to good things, in all and every regenerate person: all regenerate persons are guided by the good Spirit of God, to know and understand the same good things, even the good things that God hath revealed in his written word, and to mind, will, and affect the same good things, though in different degrees. For why, there is the same spiritual life, and the same Image of God, in all the regenerate, as the Apostle saith Ephes. 4 4. There is one body and one spirit. All the members of Christ are one body, and they are guided by one and the same Spirit, and therefore they all understand, and know, and they all mind, will, and affect the same good things. This I note, to show that they deceive themselves, whosoever they be, They deceive themselves, who follow visions and revelations besides the written word of God. that think that they are guided by the Spirit of God, and that they follow the lending of Gods Spirit, who follow visions and revelations besides the written word of God, as swelling Enthusiasts, Familists, Anabaptists do; they brag of their private illumination by the Spirit, and they take on them the knowledge of some things without the word of God. poor souls, they are deceived, they are lead with a spirit of error. The Apostle calls his preaching the ministration of the Spirit, 2. Corinth. 3.8. 2. Cor. 3.8. giuing us to understand, that the word and the Spirit are so nearly conjoined, that they must always go together: the Spirit shineth in the word, and the word is powerful by the Spirit, and the regenerate are taught of God indeed, joh. 6.45. joh. 6.45. but it is by the word of God, they are enabled to understand the same good things, even the good things God hath revealed in his written word, To the Law and to the testimony,( Isay 8.20. Isay 8.20. ) If men speak not according to this word, it is because there is no light in them. Let then Familists pretend what light or illumination they will, if it be not according to the written word of God, it is no true knowledge nor illumination, but a mere illusion of Satan. Now further observe we, that the Apostle here speaking of leading by the Spirit of God, the word here rendered lead, being metaphoricall, and borrowed from blind men, or from young children, or weak persons, he limits his speech to the children of God, to such as are already begotten of God, and born of the Spirit of God. Hence two things are further offered, I will speak of them in order. First, hence we learn, that Gods children, and such as are alrea●ie regenerate, The best of Gods children haue still need of the leading and conduction of Gods Spirit. they haue still need of the leading and conduction of Gods Spirit. The best and the most regenerate that live on the face of the earth, haue still need, as blind men, or as babes, to haue the holy Spirit of God to be their leader, and to be their supporter and their guide; they haue still need of the special working of the holy Spirit of God, to make them to understand, and know, and to will, and affect, and to do good things. Though regenerate persons be altered, and changed, and quickened, and by the first grace, the grace of regeneration, made able to mind, will, and affect, and do good things, yet they haue still need of subsequent grace and of continual following grace, to make them actually and indeed to mind, to will, and to affect, and to do good things, otherwise they neither mind, will, nor affect, nor do any thing that is truly good. And this david knew well, and therefore after he was a man truly regenerate, he often called on the Lord, that he would still lead him, and guide h●m, and direct him by his good Spirit, and that he would make him actually and indeed to understand, and to will, and affect, and to do good things. Psal. 119.18. Psal. 119.18. Open thou mine eyes that I may see the wonders of thy Law. He was no doubt already enlightened, yet verse 33.34.35.36. saith he, Psal. 119.33.34.35.36. Teach me O Lord the way of thy statutes, and I will keep it unto the end. give me understanding and I will keep thy Law, yea I will keep it with my whole heart. Direct me in the path of thy Commandements, for therein is my delight. Incline mine heart to thy testimonies, and not to covetousness. And Psal. 143.10. Psal. 143.10. he saith, the Lord was his God: he was persuaded that God was his father, and that he was his child, and yet he presently subjoins, Let thy good Spirit lead me unto the land of righteousness. 2. Corinth. 3.5. 2. Cor. 3.5. the Apostle speaking of himself and of other able Ministers of the gospel, who no doubt were truly regenerate, he saith, We are not sufficient of ourselves to think any thing that is good: any good thing as of ourselves, but our sufficiency is of God. A plain text clearing and confirming the truth of the point, that the best& most regenerate that are in the world, haue still need, as blind men or babes, to haue the holy Spirit of God supporting them, and leading them, and conducting them in the way of holinesse. And though by the grace of regeneration they haue power put into them to mind, to will, and affect, and to do good things, yet they haue still need of the continual following grace of the Spirit of God, to make them actually to mind, to will, and affect, and do good things, otherwise they neither mind, nor will, nor affect, nor do any thing truly good: for why The Spirit of grace is to the regenerate, as the soul is to the body of man that hath the soul in it; and as the body is by the soul quickened, and made able to move, and able to see, to hear, and to smell, yet doth it neither move, nor see, nor hear, nor smell, but as it is acted and moved by the soul; it is the soul that sees by the eye, and hears by the ear, and the like: so regenerate persons are by the grace of regeneration quickened, and they are thereby made able to mind, will, and affect, and do good things, yet they neither mind, will, nor affect, nor do any good thing, but as they are acted and moved by the Spirit of grace. And therefore they haue still need of the continual following grace of the Spirit of God, to make them actually to mind, to will, and affect, and to do good things. And this for use may serve in the first place for the humbling of us, A special means to beate down pride in vs. and for the beating down of the pride of our hearts, and may teach us not to ascribe any thing to our own wit or strength, in that we mind, will, and affect, or do any thing that is truly good. We are ready to pride ourselves in that we mind, will, affect, or do any good thing; yea some are so far over carried in the pride of their hearts, as they foolishly think they are come to a perfection of holinesse in themselves. Alas, we are so far from that, though we be truly regenerate, as that we cannot actually think, will, affect, or do any good thing, but as we are acted, moved, and helped by the continual following grace of Gods Spirit. Dost thou mind, will, and affect good things? dost thou love and like good things? and dost thou indeed do any good thing? bless God for it, it is of his grace thou dost so; it is of grace that thou hast any power to mind, will, affect, and do good things: yea it is of a second following grace that thou dost the good thou art made able to do by the first grace. And therefore give all the praise to the Lord, and magnify his grace, both for thy ability to mind, will, affect, or do good things, and also for thy minding, willing, affecting, or doing of any good thing actually: the praise of that also belongs to the Lord, and to the grace of his good Spirit. And for a second use of the truth now delivered, it serves to make known to Gods children whence it is that they do not at all times alike mind, will, affect, and do good things. Whence is is that Gods children are not at al times alike able to mind, will, affect, and do good things. Gods children at sometimes find themselves as it were barren of good thoughts, and of good affections, and that they do not the good things they ought to do: they must consider, though they be regenerate, and made able to mind, will, affect, and do good things, yet they cannot actually mind, will, affect, and do good things, unless the Lord vouchsafe unto them the continual following grace of his good Spirit. Now the Lord is pleased sometimes for causes best known to his holy majesty, as for this amongst the rest, as one special cause, to make his children know and aclowledge that it is of his grace that they think the least good thought, and that it is he that works in them both the will and the dead, of his good pleasure, Philip. 2.13. Philip. 2.13. For this, I say, and for other good causes, the Lord is pleased sometimes to withhold his following grace from his children: and thence it is that they do not at all times alike mind, will, affect, and do good things. And hereupon Gods children are to be stirred up to be earnest with the Lord in prayer, that he would vouchsafe to them the continual guidance and conduction of his good Spirit, and his continual following grace, without which they neither discern nor walk in the good way. And therefore as the little infant when it begins to go, it reaches out for the nurses hand or finger, so do thou that art a child of God, reach out by prayer for the hand or finger of Gods good Spirit, to lead thee in the way of truth and holinesse; yea turn thou the Lords precepts into prayers, say with Augustine, Da quod jubes,& jube quid vis: Lord give that thou commandest, and command what thou wilt. And thus ought every child of God to do in regard of this, that though he be regenerate, yet he cannot actually think, will, affect or do good, but as it is acted by the continual following grace. Now the second thing offered from hence, that the Apostle here speaking of the leading by the Spirit of God, limits his speech to the children of God: the point is this. That Gods children are lead by the Spirit of God. The holy Spirit of God is the leader and guide of Gods children, Gods children are lead by Gods Spirit in special maner and he leads and guides them in special manner: for why, He leads them by his special grace, even by that grace of his that is proper to them, and which he communicates to none but to them; he reveals to them those things that others are not acquainted withall, even the deep things of God, 1. Corinth. 2.10. He leads them by the still waters, Psal. 23.2. He leads them in the way of truth and holinesse, in the way that they ought to walk to life and salvation, as the Lord saith, Isay 48.17. I am the Lord thy God, which teach thee to profit, and lead thee by the way that thou shouldst go. And hereby further appears to us the excellent state of Gods children: The excellent state of Gods children in regard of their leader, discovered. they haue the holy Spirit of God their leader and guide in special manner, and therefore they cannot possibly miscarry. Art thou a child of God? hath the holy Spirit of God begun to lead thee in the way of truth and holinesse? fear not that thou shalt fail or miscarry, it is but thine own corruption and weakness that makes thee think so, if thou haue that conceit that thou shalt fail, and not be able to hold out in time of trial, fear it not, comfort thyself with this, thou hast the good Angels of God for thy guard, and the holy Spirit of God for thy guide, and he will assuredly conduct thee safe& sound through all dangers, difficulties, and impediments. Hath the holy Spirit of God as it were given thee his hand, and taken thee by the hand, to lead thee in the right way that leads to life and salvation, and will he fail to bring thee thither? no, no, assure thyself he will lead thee on by his grace with daily increase of it, till thou come to the end of thy race; he having begun in thee his special work of grace, he will finish it, Philip. 1.6. Neither the divell with his temptations, nor the world with her allurements, nor persecutions, nor death, nor grave, nor hell, shall disappoint thee of coming whither the holy Spirit of God intends to bring thee, and that is into the land of everlasting rest, even into Gods heavenly kingdom of happiness and glory; he is able to break thorough all difficulties. Come we now to the 15. verse. VERSE 15. For ye haue not received the spirit of bondage to fear again: but ye haue received the Spirit of adoption, whereby we cry, Abba, Father. IN this Verse the Apostle proves that he put down in the verse before, That they that are lead by the Spirit of God, they are the sons of God. His argument here is from the property of that Spirit that is working in them, that it is the Spirit of adoption, that they haue received the Spirit of adoption, and therefore they are the children of God. And this the Apostle puts down with particular instance in the believing Romans, that they haue received the Spirit of adoption, and to that he opposeth the spirit of bondage, denying that to be received by them: for saith he, Ye haue not received the spirit of bondage, but ye haue received the Spirit of adoption. And he further sets out the spirit of bondage and the Spirit of adoption, by the effects, as namely, that the spirit of bondage caused fear in them. Amplified by the time in the word again, Ye haue not received the spirit of bondage to fear again: and that the Spirit of adoption now caused in himself, and in them, and in all true believers,( for he changeth the person) and saith we, that is, caused in them invocation, prayer, a calling on the name of God, yea a crying to God, expressing what title it made them give to God, and how to style him, namely, by the name of father, which the Apostle puts down in two words signifying the same thing, Abba, Father: Ye haue received the Spirit of adoption, whereby( saith he) we cry Abba, Father. So then the sum and substance of this verse, is a proof, that such as are lead by the Spirit of God, are the sons of God, that they haue the Spirit of adoption working in them, and not the spirit of bondage: amplified by the effects, both of the spirit of bondage, namely, fear, and of the Spirit of adoption, namely, invocation, and calling on the name of God, yea a crying to God, and calling him Abba, Father. Interpretation. Let us now examine the words touching the sense and meaning of them. Ye haue not received the spirit of bondage to fear again, but ye haue received the Spirit of adoption. The word received, is here put for a feeling of the powerful work of the Spirit of God: for the Spirit of God is received when he works effectually in the hearts of men. joh. 14.17. it is said, The world cannot receive the Spirit, because the Spirit never works powerfully in the world. Now by the spirit of bondage, and by the Spirit of Adoption, we are here to understand one and the same Spirit, even the holy Spirit of God, who is but one and the same, and yet hath several operations and workings in men, yea in the self same men, and is therefore sometimes called the spirit of bondage and sometimes the Spirit of adoption. And we must know, that the Apostle here calls the Spirit of God the spirit of bondage and the Spirit of adoption, not with respect to the time before men be truly converted, and the time after true conversion, as some do expound this text; that the Spirit of God is to men before their conversion a spirit of bondage, and after their conversion a Spirit of adoption, but( as I take it) the Apostle here calleth the Spirit of God the Spirit of bondage and the Spirit of adoption, in respect of his different working in such as are truly converted, at several times, as namely, at the beginning of their conversion, and afterwards. As first, he is called the spirit of bondage, in that when he begins to work in such as belong to Gods election to their conversion, he discovers to them their sins by the Law of God, and what they haue deserved by their sins, and makes them see themselves for their sins bound over to the curse of the Law, to the wrath of God, and to eternal death and damnation, and so in a miserable bondage; and thereupon they are terrified, and affrighted, and brought to a wonderful amazement, fear and trembling, in respect of that they haue deserved by their sins, even to cry out with them Act. 2.37. What shall we do? And that is the fear the Apostle here intends, caused by the spirit of bondage, when he saith, Ye haue not received the spirit of bondage, to fear: he adds again: meaning as yet, or any more, as then you did in the beginning of your conversion. And secondly, the Spirit of God is called the Spirit of adoption in that after men are by the work of the Spirit converted, and now beleeue in Christ, and are by him justified, and in and through him adopted to be the sons of God, he doth then work in them by the preaching of the gospel a sense and feeling of Gods love to them in Christ, and persuades them that God is their father, and that by his special grace and favour they are adopted to be his children in and through Christ Iesus: he doth witness that to them, as the Apostle saith in the next verse. And hence he is called the earnest of our inheritance, Ephes 1.14. For the Spirit of God is called the Spirit of adoption, because he both works adoption, and also works the sense of it in the hearts of true believers. Whereby, or by whom, that is, by which Spirit. We. You, and I, and all true believers. cry Abba, Father: that is, call on God earnestly and fervently, with a childlike boldness and confidence: we call on him as our gracious and loving father in Iesus Christ. The word is here doubled, 〈◇〉 ●d est, pater, Pater noster. {αβγδ}. Abba, Father, and so in the original, one an Hebrew or syriac word,& the other a greek word, one to expound the other, and to signify the greater vehemency, as if he had said, whereby we cry Father, Father. Thus then conceive we the meaning of the words of this verse. For ye do not yet or now any more feel the powerful work of the holy Spirit of God in yourselves, discovering to you your sins by the Law of God, and making you see yourselves for your sins bound over to the curse of the Law, to the wrath of God, and to eternal damnation, thereby working in you a wonderful amazement, fear, and trembling, and an holy despair, in respect of that you deserve for your sins, as you did in the beginning of your conversion: but now you feel the holy Spirit of God working in you powerfully by the preaching of the gospel, a sense and feeling of Gods love to you in Christ, and persuading you that God is your Father, you by his special love and favour his adopted children in and through Christ Iesus; by which holy Spirit of God thus working in us, both I and you, and all true believers are able, and do call on God earnestly, and fervently, and with childlike boldness and confidence, as our gracious and loving father in Iesus Christ, yea we call on him with vehemency, and feeling affections, Father, Father. Now from the Apostles argument, by which he proves that such as are lead by the Spirit of God are the children of God, because they haue received the Spirit of adoption, witnessing to them Gods love to them in Christ, I forbear to speak, we shall more fitly speak of that in the next verse. In the first place here observe we, the Apostle saith, the believing Romans had not now the Spirit working in them as a spirit of bondage, as they had in the beginning of their conversion, but now they felt him working in them as a Spirit of adoption; they had not received the spirit of bondage to fear again, but they had received the Spirit of adoption: whence we are given to understand thus much. That the holy Spirit of God is to all Gods children first a spirit of bondage, The holy Spirit of God is to all Gods children first a spirit of bondage,& then a Spirit of adoption. and then a Spirit of adoption. The holy Spirit of God holds this course in all that belong to Gods election: he discovers to them by the Law of God their sins, and what they haue deserved by them, even the curse of the Law, the wrath of God; and thereby he brings them to amazement, fear, and trembling. And then he works in them by the preaching of the gospel a sense and feeling of Gods love to them in Christ, and a persuasion that God is their father, and they his adopted children in and through Christ Iesus. He first humbles them by the Law, with a sight of their sins, and of the wrath of God due to them for their sins, and then he raiseth them up by the gospel, with comfort in Christ, in the apprehension of Gods love to them in and through him. Hoze. 6.1.2. And this is that the people speak of in Hozea 6.1.2. Come( say they) let us return to the Lord, for he hath spoiled, and he will heal us: he hath wounded us, and he will bind us up. After two dayes will he revive us, and in the third day he will raise us up, and we shall live in his sight. Where we see plainly the Lords order: first he wounds, and then he binds up: he humbleth, and then he raiseth up with comfort. And thus dealt the holy Spirit of God with the Iewes, Act. 2. Act. 2.14. to 41. he first brought them by Peters preaching of the Law to them, to a sight of their sins, even of that sin of crucifying Christ, and what they had deserved by that sin, and so to utter amazement in themselves, so as they cried out verse 37. Men and brethren, what shall we do? They were terrified and trembled, and knew not what to do; then he raised them up with comfort in the assurance of the pardon of their sins. And thus dealt the Lord Iesus with Saul, Acts 9.4.6. Act. 9.4.6. we read that he cast him down to the earth, he humbled him, he brought him to trembling and astonishment, and then he lifted him up again with comfort. Thus indeed deals the holy Spirit with all that belong to Gods election. And the reasons why he thus deals are these. First, the Lord hath so appointed, that his elect should be humbled and brought to see themselves in bondage, even bound over to the curse of the Law, and wrath of God, and then set at liberty by grace. Isay 61.1. the Prophet brings Christ thus speaking, The Spirit of the Lord God is on me, and the Lord hath anointed me, he hath sent me to preach good tidings unto the poor, to bind up the broken hearted, to preach liberty to the captives, and to them that are bound, the opening of the prison. And again, secondly, the holy Spirit of God knows well, that none are fit to receive comfort but such as are truly humbled with the sight of their sins, and of the wrath of God deserved by their sins: and he knows well that the fallow ground of mens hearts must first be ploughed and furrowed, and then the seed of grace and comfort cast into them, Ierem. 4.4. break up your fallow ground, and sow not among the thorns. Thus the holy Spirit of God is to all Gods children, first a spirit of bondage, and then a Spirit of adoption: he first humbles them that belong to Gods election by the Law of God, bringing them to a sight of their sins, and of the wrath of God due to them for their sins; and then he raiseth them up by the gospel with comfort in Christ, in the apprehension of Gods love to them in and through Christ. Now then for the use: first this discovers, that the opening and expounding of the Law of God, The opening of the Law of God and the applying of it to the discovering of mens sin, is very needful. and the applying of the Law to the discovering of the sins of men, and what men deserve by their sins, is very needful. And men do unjustly except against the Ministers of the word, in that they as occasion is offered, do in the preaching of the word lay mens sins open, yea their particular sins, and tell them plainly, that hell and damnation is due to them for the same. Oh men cannot abide this, they would hear of nothing but the gospel, nothing but mercy: alas they consider not, that the holy Spirit of God humbles men that belong to God by the Law of God truly opened and rightly applied, and thereby brings them to a sight of their sins, and of the wrath of God due to them for their sins, that so he may raise them up by the gospel with true and sound comfort in Christ: this they consider not, but indeed so it is. And therefore the opening of the Law of God, and the applying it to the discovering of sin, and what men deserve by the same, is a needful thing in the first place. Men deceive themselves who think that the Spirit of God is to them a Spirit of adoption, and yet never found him to them a spirit of bondage. Secondly, is it so that the holy Spirit of God is to all Gods children first a spirit of bondage, and then a Spirit of adoption? doth he first humble them that belong to Gods election by the Law of God, and then raise them up by the gospel with comfort in Christ? Then learn we to take heed we deceive not ourselves, let us not think that the holy Spirit of God is to us a Spirit of adoption, and that it is he that doth witness to us Gods love in Christ, unless we haue first found him to us a spirit of bondage, that he hath brought us to a sight of our sins, yea of our particular sins, and of Gods wrath due unto us for our particular sins, and that in regard of them our hearts haue been wounded, and that we haue been terrified and affrighted in regard of our particular sins. Alas, thousands in the world content themselves with a general sight of sin, as haply when Gods hand is on them in some grievous affliction, they can then say we are sinners, yea we are great and grievous sinners, God help us: and they content themselves with some light vanishing touch of conscience, causing them to sand out a natural sigh or sob, as the bruit beast groans under the burden, but their hearts were never truly pressed and broken with the weight and burden of one particular sin, and so they deceive themselves. We must come to this, even to haue our hearts smitten and wounded, and broken, in regard of our particular sins: and if we never felt this, the comfort we frame to ourselves in Christ is not the comfort of Gods children. Hast thou been a lewd wicked wretch, and didst thou never yet find thyself humbled, and terrified, and affrighted with the sight of thy particular sins? Surely then Iudas was nearer heaven then thou art as yet. We must every one come to this in some measure, we must in some measure be humbled and broken for our particular sins, I say in some measure: Note. for all that belong to Gods election are not in the like measure humbled and broken for their sins, in the beginning of their conversion, the Lord in his wise disposition humbleth some men more and some less. Lydia and the jailor, Act. 16. are pregnant examples to this purpose, they being but newly converted were able to eat and drink, and to rejoice, and yet every one must in some measure be humbled for his particular sins; and we must every one of us find the holy Spirit of God to be to us a spirit of bondage before we find him to be a Spirit of adoption: and if we haue not found the holy Spirit of God a spirit of bondage, if we haue not found that he hath brought us to a sight of our sins, yea of our particular sins, and that we haue been terrified with a sight of them, and with an apprehension of Gods wrath due to us for the same; we do but in vain imagine that the Spirit of God is to us a Spirit of adoption, and that it is he that doth witn●sse to us the love of God in Christ. And therefore this we must labour for, and never rest till we come to it, and then finding comfort in Christ, we may be sure it is the holy Spirit of God that doth comfort us, and is to us a Spirit of adoption. But ye haue not received the spirit of bond●ge to fear again: but the Spirit of adoption, &c. In the next place observe we, the Apostle here saith, it was the Spirit of God that wrought in the believing romans at the beginning of their conversion as a spirit of bond●ge, causing then a fear in them by the preaching of the Law of God, and it was also the Spirit of God that now wrought in them as a Spirit of adoption, working in them by the preaching of the gospel a sense and feeling of Gods love to them in Christ, persuading them that God was their father in and through Christ. Now the doctrine hence offered is this. That it is the Spirit of God that works both by the Law and by the gospel, The Spirit of God makes both the Law and the gospel preached effectual. and makes both the Law and the gospel preached to haue a kindly working in the souls of men. It is the Spirit of God that works humiliation by the preaching of the Law, and it is also the Spirit of God that works comfort by the preaching of the gospel. The holy Spirit of God makes the preaching of the Law and of the gospel to become effectual, and to haue th●ir proper work and effect in the hearts and souls of men and women: and without the Spirit of God neither the Law preached hath power to bring men to a sight of their sins, and to work in them fear, terror, and amazement in the apprehension of Gods wrath due to them for their sins; or the gospel preached hath power to work in them that are humbled for their sins any sense and feeling of Gods love to them in Christ, or any true saving comfort. And to this purpose is that text, Isay 48.17. Isay 48.17. where the Lord saith, I am the Lord thy God, which teach thee to profit, and lead thee by the way that thou shouldst go. I teach thee to thy profit& to thy comfort and unless I teach thee, thou canst not reap either profit or comfort by any teaching whatsoever. And hence it is that the Lord saith, Isay 57.19. Isay 57.19. I create the fruit of the lips to be peace: peace unto them that are afar off, and to them that are near, saith the Lord. And to the same purpose speaks the Apostle most plainly, 1. Cor. 3.6.7. 1. Cor. 3.6.7. I haue planted, Apollos watered, but God gave the increase. So then neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. Paul may plant, and Apollos water, but it is the Spirit of God alone that makes the word profitable and fruitful 2. Corin. 4.6. the Apostle saith, that by the same almighty power whereby the Lord brought light out of darkness at the first creation of all things, doth he shine in the hearts of men, to give the light of the knowledge of the glory of God in the face of Iesus Christ. It is the mighty power of God, even that power by which he brought the light out of darkness at the first creation, that makes men sauingly to apprehended, to know, and to understand the sweet comforts of the gospel. And to these we might add many other testimonies of Scripture, clearing and confirming this truth, that it is the holy Spirit of God that works both by the Law and by the gospel and makes both the Law and the Gospel preached to haue a kindly working in the souls of men, and that it is the holy Spirit of God that works humiliation by the preaching of the Law, and that works also true and saving comfort by t●e preaching of the gospel. And there be also reasons and grounds of this truth. As First both the Law and the gospel are the breath of the holy and good Spirit of God, he is the author of them both, he gave them a being, and it is he that puts life and quickening into them. again, secondly, the Law and the gospel are but instruments, yea they are but instruments signifying and testifying the good and holy will of God to his people touching matters of faith and practise, they are not as physical and natural instruments, as having virtue in themselves, as compounds of herbs, or the like given for physic, are natural means of health; the Law and the gospel are not instruments of that nature, but onely signifying and restifying instruments: and therefore this we may resolve on as a certain truth, That it is the holy Spirit of God that makes both the Law and gospel preached to haue their kindly working in the souls of men, and that it is he alone that works humiliation by the preaching of the Law, and that works also sound and saving comfort by the preaching of the gospel. And for use, first this may serve to arm and strengthen us against offence in regard of this, Strength against offence arising from this, that the word of God truly preached works kindly on some, and not on others. that the word of God truly and faithfully preached, hath a kindly working in some and not in others. We are not to stumble at it, in that we see where the Law and gospel are truly opened and expounded, and rightly applied, yet there all are not wrought on, but many still continue in their hardness, and go on in their sins, and are not reformed; yea the sharpest edge of the Law is blunted on the hardness of their hearts. We must remember it is the holy Spirit of God that works both humiliation by the preaching of the Law, and that works also true and saving comfort by the preaching of the gospel. The Spirit of God is like the wind, so compared, joh. 3.8. joh. 3.8. As the wind bloweth where it listeth, so the Spirit of God worketh where it pleaseth him. And though the Preachers of the word take never so much pains, and should wish themselves with Paul, Rom. 9.3. Rom. 9.3. severed from Christ, that men might be wrought on by their preaching, yet shall no more be wrought on, then those to whom it pleaseth the good Spirit of God to make the word powerful and effectual. Without question Christ preached most holily, and most powerfully, yet were not all wrought on that heard him: no, his disciples were not so thoroughly wrought on as they ought to haue been: he often reproved them for their want of faith. And therefore we are not to stumble at it, and to think it strange, that some are wrought on by the word of God truly preached, and others still continue in their hardness and sins unreformed. And for a second use of the point. Is it so that it is the holy Spirit of God that makes both the Law and the gospel to haue their kindly working in the souls of men? We are not to rest on the excellency of any mans gift in preaching, as sufficient to make the word preached effectual. Then learn we not to rest on the excellency of any mans gift in preaching, as able and sufficient to make the word preached to haue a kindly working in our souls. Indeed a good gift that way is a good means, but be a mans gift never so excellent, it is but a means, and it is from the good hand of God, and power of the holy Spirit of God, that alone makes mans preaching effectual, be his gift never so excellent. And when we come to the hearing of the word of God, Neither are we to rest on any excellency of wit or understanding in ourselves, for conceruing the word of God, or profiting by it take we heed that we rest not on any excellency of wit, or understanding in ourselves, as if we were able to conceive the word of God and to profit by it, by any strength or ability in ourselves: no, no, when we go to a Sermon, pray we with david, Psal. 119.18. Lord open mine eyes, that I may see the wonders of thy Law, and the secrets of thy gospel: Lord let thy good Spirit make thy good word both in the instructions and comforts of it, to haue a kindly working in my soul. And on this ground learn we not to rest in that we conceive out of the word of God by our own heads, nor yet in that we barely conceive by the teaching of others, for so we shall haue but a general notion, and a vanishing speculation of the good word of God, and that will fail us in time of trial: but let us be earnest with the Lord in prayer, that he would also inwardly teach us by his good Spirit, and that his holy Spirit would instruct us, and comfort us, and cause his good word to haue the proper and kindly working in our souls: and when thou findest the word of God kindly working on thy soul, when thou findest thine hard heart hammered and humbled by the Law of God truly opened and applied, and when thou findest thy broken heart bound up, and thy weary soul refreshed, cheered up, and comforted by the preaching of the gospel, aclowledge that to be the special work of Gods holy Spirit, and ●lesse him for it: all the praise and all the glory of that work belongs to him alone. Thou seest many others partakers of the same means that thou art, and that hear the same Sermons that thou dost, and yet still they go on in their hardness, and in their sins without any remorse or touch of conscience, and so are far from true comfort; and what art thou better then they by nature? surely nothing at all, thou art no more capable of good things of thyself then they are, thy heart was once as fast locked up against the good word of God as theirs now is, and it is the holy Spirit of God that hath opened it, and it is he that of his mere goodness and mercy hath put that difference between thee and them, and bless him for it. Now further, in that the Apostle saith, the believing Romans had not received the spirit of bondage to fear again, but they had received the Spirit of adoption, that is, they had not the Spirit of God powerfully working in them, discovering sin to them, and making them see themselves for their sins bound over to the curse of the Law, and thereby causing fear, amazement, and trembling in them, again, that is, as yet, and now any more, but now they had the Spirit of God working in them as a Spirit of adoption: hence then a question may arise, namely, this. Whether a child of God, one that hath the holy Spirit of God working in him as a Spirit of adoption, working in him a sense and feeling of Gods love to him in Christ, may at any time again, and after that, haue the Spirit of God working in him as a spirit of bondage, bringing him to a sight of his sins, and making him see himself for his sins bound over to the curse of the Law, and thereby causing in him astonishment, and fear, as he had in the beginning of his conversion, when the Spirit of God began to work on him to his conversion, or no? To this I answer, No, he cannot, a child of God that hath now received the Spirit of adoption, even the Spirit of God witnessing Gods love to him in Christ, can never after that haue the Spirit of God working in him as a Spirit of bondage. Indeed, I grant that a child of God, one that hath now the Spirit of adoption, and feels Gods love shed abroad in his heart by the Spirit of God given to him, may by reason of some sin he hath fallen into, feel his conscience terrified and affrighted, and he may feel in himself wonderful terrors, and fears, and amazement; yea he may think himself for a time no better then a reprobate, and a very cast-away: but that is not properly the working of the Spirit of God in him, but indeed that is the work of his own corruption still abiding in him. As Bradford Bradford. the holy Martyr said well, Our cecitie, and blindness, and corrupt affections, do often shadow the sight of Gods seed in Gods children, as though they were plain reprobates, whereof it cometh, that they praying according to their sense, but not according to truth, desire of God to give them again his Spirit, as though they had lost it and he had taken it away, which thing God never doth indeed, although he make us to think so for a time. These are his words; whence it is clear, that the amazement, terrors, and fears that are in a child of God after some sin committed by him, and his thinking of himself for a time no better then a reprobate and a forlorn person, are not properly wrought in him by the holy Spirit of God, but they come from his own blindness, and from his own weakness and corruption still abiding in him. The work of the Spirit of God in a child of God at such a time is to another purpose, even to make him cry with david, Psal. 22.1. My God, my God, why hast thou forsaken me? Where we see, that david according to the sense and iudgement of flesh, still felt himself forlorn, and utterly rejected of God, yet the Spirit of God had another working in him, that made him by faith to apprehended the hidden mercy of God, and to say, My God, my God: and thus it is with a child of God after some sin committed by him. And therefore though a child of God after some sin committed, may haue amazement, terrors, and fears, yet those terrors and fears come not properly from the holy Spirit of God in him, but from his own corruption still abiding in him. Note. And the Spirit of God never works in a child of God after he hath received the Spirit of adoption, as a spirit of bondage. Now in that the Apostle here saith, the believing Romans had not received the spirit of bondage to fear again, that is, they had not now the holy Spirit of God working in them to their dejection& humiliation by the Law, as they had in former times: hence a question may arise; it might haue been more fitly handled before, but I hope it will not now be unseasonable. I say, a question may arise, namely, Whether the holy Spirit of God do bring men to a sight of their sins, and work in them a sense and feeling of their sins, and what is due to them for their sins, onely by the Law of God? and whether he do not sometimes by the light of nature, being in the full force and strength of it, not darkened, or not extinguished, bring men to a sight of their sins, and work in them a true sense and feeling of their sins, and a true touch of conscience for them, and make them to see what is due to them for their sins, or no? To this I answer. That the holy Spirit of God doth sometimes by the light of nature, b●ing in the full force of it, not darkened, nor extinguished, bring men to a sight of some sins, yea of some particular sins, namely, some gross sins; as Abimelech knew by the light of nature, that the gross act of adultery was a sin, Gen. 20.9. Genes. 20.9. And he works in them sometimes by the light of nature, some touch of conscience for sin, namely, some confused touch of conscience, as the heathen had sometimes some confused touch of conscience for sin, and thereupon they had a conceit and an apprehension of infernal furies that should torment men for their sins, and they gave special names to those furies, as Nemesis, Eumenides, allecto, and such like: and they imagined that those furies should torment men for their sins after diuers manners, as some they should burn with torches, and sting some with adders, and the like: yea they had a conceit that for some foul sin committed, they should never be in quiet till they had offered some sacrifice. Thus far the heathen were able to see their sins by the glimmering light of nature. And thus sometimes the holy Spirit of God works in men a confused touch of conscience for sin by the light of nature, but the Spirit of God never brings men by the light of nature to a sight of their inward corruptions& sins, and to see the rebellions of their hearts to be sin, neither doth he ever work in men by the light of nature any sound touch of conscience for any particular sin; onely by the Law of God opened and applied, doth the holy Spirit of God bring men to a sight of particular inward corruptions and sins, as Rom. 3.20. Rom. 3.20. By the Law comes the knowledge of sin. And Rom. 7.7. Rom. 7.7. The Apostle saith I had not known sin but by the Law. And onely by the Law of God opened and rightly applied, doth the holy Spirit of God bring men to a thorough and sound touch of conscience for particular sins, as Rom. 4.15. Rom. 4.15. The Law causeth wrath: the meaning is, it accuseth men for the transgression of it, and condemns them, and so makes them see themselves liable to the wrath of God, and to eternal death and damnation. And not to pass from this without some short use of it, Let us take heed on this ground we deceive not ourselves: we may see our sins, yea our particular sins, Beware of deceiving yourselves touching the sight of sins and touch of conscience for the same. and we may haue some touch of conscience for sin, and yet it may be the holy Spirit of God hath wrought no further on us but only by the light of nature, and so far as heathen men were sometimes wrought on. It may be we see onely our particular gross sins, and we haue onely a confused touch of conscience for our sins: if we rest in that, we deceive ourselves, let us never rest till we find that we are brought to a sight of our particular sins, yea of our inward corruptions, and that there is wrought in us a thorough and sound touch of conscience for our particular sins. That only is the work of the holy Spirit of God in men, by the Law of God opened& rightly applied. Now further, in that the Apostle here saith, that the believing romans had not the holy Spirit of God working in them as a Spirit of bondage, as sometimes they had, but now working in them as a Spirit of adoption; we see that the Spirit of God had not left them in their dejection, and in their amazement, and in their terror and fear which he wrought in them by the preaching of the Law, but was now working in them to their comfort, witnessing Gods love to them in Christ: and hence we are given to understand thus much. That though the holy Spirit of God do work in them that belong to Gods election in the beginning of their conversion, The terrors and fears Gods Spirit works in Gods cho●en, are as preparatives to their consolation and comfort. terror, fear, and amazement in the sight of their sins, and of Gods wrath due to them for the same, yet he leaves them not in that terror, and fear, and amazement, but he further works in thē to their comfort. The holy Spirit of God works terrors and fears, with which he is pleased to humble those that belong to God for a time, but as preparatives to their consolation and comfort: they are but as the needle to the thread, as the needle in sowing makes way for the thread, so do terrors and fears in them that belong to God, make way to true and sound comfort. And thus dealt the holy Spirit of God with those Iewes Act. 2. he brought them by Peters Sermon to the sight of their sins, yea of that sin of crucifying Christ the Lord of life and glory, and on the sight of their sins he wrought in them terror, and fear, compunction, and pricking in their hearts, as the text saith vers. 37. Act. v. 37. yet he did not leave them, but he further wrought in them to their comfort, he made them cry out, Men and brethren what shall we do? They did not altogether despair of Gods mercy, but conceived hope of remedy, and therefore desired to be instructed what they should do: and Peter further instructed them, and the holy Spirit of God further wrought in them to their saving comfort. Galat. 3.24. Galat. 3.24. the Apostle saith, The Law is our schoolmaster to bring us to Christ. Now the Law onely discovers to men their sins, and what they haue deserved by their sins: it terrifies them with the curse, and with death and damnation due to them for their sins, and it shows no remedy how to escape them: yet the holy Spirit of God doth not here leave Gods elect, but he makes their humbling and their schooling by the smart rod of the Law, to be a preparative to their true and sound comfort: he works further in them graciously, even a sight of Gods mercy in Christ, and makes them fly to the throne of grace, and to seek for help, and remedy, and comfort in Christ: he leaves them not in their terror, fear, and amazement wrought in them by the Law, but he further works in them to their comfort. For why, to give the reason of this truth. The holy Spirit of God works nothing in Gods elect but sauingly, he works nothing in them but that which tends to their comfort and salvation: that which the Lord makes the main end of the giuing of his word, and of the preaching of it, is doubtless driven at and effected by the work of the holy Spirit of God in them that belong to Gods election, and that is their comfort and salvation. The main end of preaching the word of God, is to bring Gods elect to certain hope of life and of salvation, and that is driven at and effected in them by the work of the holy Spirit of God. And therefore though the holy Spirit of God do work in them that belong to God in the beginning of their conversion, terror, fear, and amazement on the sight of their sins, and of Gods wrath due to them for their sins, yet he leaves them not in that terror, and fear, and amazement, but he further works in them to their comfort; and he makes the terrors and fears with which he is pleased to humble them for a time, but preparatives to their consolation and comfort. And this in the first place discovers a manifest difference of the working of the holy Spirit of God in the elect and in the reprobate. A difference of the working of Gods Spirit in the elect and in the reprobate discovered. In the elect he works in the beginning of their conversion, terror, fear, and amazement on the sight of their sins, and of Gods wrath due to them for their sins: yet he leaves them not in that terror and fear, but he further works in them to their comfort, and he becomes to them a Spirit of adoption. And the terrors and fears with which the Spirit of God is pleased to humble Gods elect for a time, are saving terrors and fears, and the Spirit of God makes them tend to their comfort and salvation. But in the reprobate the holy Spirit of God works terrors, and fears, and amazement on the sight of their sins, and of Gods wrath due to them for their sins, and then he leaves them in those terrors and fears, and so through their own corruption, those terrors and fears tend to their destruction, and are but beginnings of everlasting horror and confusion; and they bring forth in them either fearful and final desperation, as in Cain, in Saul, in Iudas, and such like, or further hardness of heart. As heat doth harden iron after it hath been cast into the fire; so terrors and fears in the reprobate, on the sight of their sins, and of Gods wrath due to them for their sins, do many times harden their hearts, and make them desperate in sinning against God. So different is the working of the holy Spirit of God in the elect and in the reprobate, he working terror, fear, and amazement in them both; and on the sight of their sins, and of Gods wrath due to them for the same, in the one he works sauingly, but in the other to their eternal horror and confusion. And for a second use, is it so that though the holy Spirit of God work in them that belong to Gods election, Comfort to them in whom the Spirit of God hath wrought terror, fear, and amazement, on the sight of their sins, and hath not left them in that case, but hath begun to work in them to their comfort. in the beginning of their conversion, terror, fear, and amazement, on the sight of their sins, and of Gods wrath due to them for the famed, yet he leaves them not in that terror, fear, and amazement, but he further works in them to their comfort? then hereupon learn to cheer up thyself, whosoever thou art, in whom the holy Spirit of God hath wrought terror, fear, and amazement on the sight of thy sins, and of Gods wrath due to thee for the same, if so be the holy Spirit of God haue not left thee in that case, and given thee over to utter desperation, which is the case of the reprobate, but hath begun to work in thee to thy comfort. Yea but, alas, thou wilt say, How shall I know that? I feel my conscience terrified, and wonderfully affrighted with the sight of my sins, and I cannot yet take hold of any comfort, I cannot beleeue the promise of mercy, I would give the world, if it were mine to give, for a dram of faith,& I fear that I am a reprobate, and that the Lord will give me over to utter and final desperation. How shall I know that the holy Spirit of God hath not left me in my terror, fear, and amazement, but hath begun to work in me to my comfort? I answer thee. try thyself by this: dost thou find that thy terror, fear, and amazement, drives thee to seek to Christ? As the sense and smart of a wound in the body drives a man to seek the bodily chirurgeon: so doth the sense& smart of the wound of thy conscience drive thee to seek to Christ the heaven. physician. Doth thy terror, fear, and amazement, make thee seek to God for mercy, pardon, and forgiveness of thy sins? Thou wilt say, I would fain seek to God, but I cannot. Dost thou indeed desire to seek to God for mercy, pardon, and forgiveness of thy sins? doth not thy terror drive thee from God, but drive thee to desire to seek to God for mercy, and is thy desire a constant desire, seconded with a careful use of all good means? doth it make thee seek to others for counsel, for comfort, and for the help of their prayers? and doth it make thee careful of the use of all good means both public and private, that thou mayst find mercy and comfort from the Lord? Then comfort thyself, thou art in the way to true comfort, and the holy Spirit of God hath not left thee in thy terror, fear, and amazement, but hath begun to work in thee to thy comfort. And though thy case for the present be grievous and painful, yet assure thyself, the Lord hath a purpose to do thee good, and thy terrors and fears are but preparatives to thy consolation and comfort. The holy Spirit of God will not leave thee in thy terror, fear, and amazement, but he will after a time be to thee a Spirit of adoption, and thou shalt after a time feel the love of God shed abroad in thy heart, sealed up by the testimony of the holy and blessed Spirit of God: and therefore be of good comfort whosoever thou art. I might here stand to show, how Gods elect come to be actually accounted Gods children, namely, by adoption; and also that the Spirit of God is to Gods children a Spirit of adoption, witnessing Gods love to them in Christ; but of those things we shall speak more fitly in the next verse: onely one thing I will note briefly. In that the Apostle saith, the believing Romans had received the Spirit of adoption, that is, they had the Spirit of God working in them a sense and feeling of Gods love to them in Christ. Hence it is evident and clear, That the sense and feeling of Gods special love in Christ comes from the work of the holy Spirit of God: The sense and feeling of Gods special love in Christ comes onely from the work of Gods Spirit Rom. 5.5. it is onely from the working of the holy Spirit of God that men or women haue any true sense and feeling of Gods love to them in Christ. Rom. 5.5. the Apostle saith, The love of God is shed abroad in our hearts by the holy Ghost which is given to vs. Ephes. 1.13. he saith, the Ephesians believing the gospel, they were sealed with the holy Spirit of promise. The holy Spirit of God did seal up in their hearts the comforts and promises of the gospel, the love of God in Christ made known and promised in the gospel. It was the holy Spirit of God that did seal up to them, and gave them a true sense and feeling of it: for why, not to enlarge the point. It is the holy Spirit of God that knits Gods elect to Christ, and makes them one with him, in whom alone they are beloved of God: and though they be loved of God in Christ from all eternity, yet till they be actually knit to Christ by the bond of his Spirit, they cannot possibly haue any sense or feeling of that love of God; and therefore doubtless it is onely from the working of the holy Spirit of God, that men or women haue any true sense and feeling of Gods love to them in Christ. How many deceive themselves touching the feeling of Gods love. And for the use of this, it makes known to us that thousands in the world deceive themselves touching the apprehension and feeling of Gods love. Many brag of it, that God loues them, and that they find and feel Gods love to them in Christ, they doubt not of it, and yet alas they do but flatter themselves, they haue nothing in them but a mere presumption and a blind conceit, they are ignorant persons, or they go on in the practise of known gross sins without repentance, and they cannot possibly haue any true sense and feeling of Gods love to them in Christ, that comes only from the working of the holy Spirit of God in men or women, which they want: and they deceive their own souls in a matter of special weight and consequence. In the sense and feeling of Gods love in Christ, is the depth of all true comfort, it is that alone which makes our prosperity truly pleasant and comfortable, that sweetens all our trials and afflictions, and none can haue that, but only such men or women as haue it from the working of the holy Spirit of God. And therefore let us take heed we do not thus deceive ourselves; and on this ground of truth there is comfort for all them whosoever they be, that find and feel the holy Spirit of God working in them in special manner, though as yet they haue not a sense and feeling of Gods love to them in Christ, which they would fain haue, and desire above all things in the world: for so the case my be, and is with some. Dost thou feel the holy Spirit of God working in thee in special manner, an hatred of all sin, a purpose to please God in all things, and a true fear of God? comfort thyself, the holy Spirit of God is now to thee a Spirit of life and power, and assuredly he will be to thee in time a Spirit of comfort, filling thy hearr with ioy in believing, and will certainly in the end work in thee a lively sense and feeling of Gods love to thee in Christ; fear it not, and let it be thy comfort. Come we now to the effect that the Spirit of adoption wrought in the Apostle himself and in the believing romans, in these words, Whereby we cry Abba, Father. The effect we see in general was invocation, prayer,& calling on the name of the Lord: Ye haue received the Spirit of adoption whereby we cry Abba, Father. Now the conclusion hence offered is this. That invocation, prayer, and calling on the name of the Lord, invocation and calling on the name of the Lord is a certain fruit of the Spirit of adoption. is a certain fruit and effect caused by the holy Spirit of God, even by the Spirit of adoption. Such as haue the Spirit of adoption, the Spirit of God witnessing Gods love to them in Christ, they haue their hearts moved by that Spirit to pray to God, and by that Spirit they haue their mouths opened in prayer, and in calling on the name of the Lord. The Spirit of adoption causeth invocation, and prayer, and calling on the name of the Lord. And to this purpose we find. 1. Cor. 1.2. 1. Cor. 1.2. the Apostle joins together, Sanctified in Christ Iesus, and calling on the name of the Lord. Such as are sanctified by the Spirit of Christ, and haue the sanctifying Spirit of Christ in them, who doubtless doth witness Gods love to them in Christ, they call on the name of the Lord. Zach. 12.10. Zach. 12.10. the Lord promised to power on the house of david, and vpon the inhabitants of jerusalem, the Spirit of grace and of compassion or deprecation. Rom 8.26. Verse 26. of this Chapter, the Apostle saith, The Spirit maketh requests for us, with sighs which cannot be expressed, that is, the Spirit of God stirs up and frames such desires in us, by which we pray to God. Galat. 4.6. Galat. 4.6. the Apostle speaks expressly to this purpose, Because ye are sons, God hath sent forth the Spirit of his son into your hearts, which crieth Abba father. Act. 9.14. it is made a note of the people of God, even such as did profess the name of Christ, and did belong to Christ, and were the children of God, that they called on the name of the Lord. And these testimonies do sufficiently clear and confirm the truth of the point in hand, that invocation, and prayer, and calling on the name of the Lord, is a certain fruit caused by the holy Spirit of God, even by the Spirit of adoption: that such as haue the Spirit of adoption, their hearts are by that Spirit stirred up to pray to God, and by that Spirit they haue their mouths opened in prayer, and in calling on the name of the Lord. And the Spirit of adoption doth certainly cause inuocarion, prayer, and calling on the name of the Lord: for why? the reason and ground of it is this; The Spirit of adoption, the Spirit of God witnessing Gods love in Christ, doth assure men or women that God is reconciled to them, and of an enemy become a friend to them, and that now they may freely speak to him as one friend to another,& that he is now as ready to hear them, as a father to hear his own dear children: and withall he discovers to them their own wants, both concerning their souls and bodies, and that God is the fountain of all good things they stand in need of, and from him they may haue supply of al their wants; and so he stirs up in them a readiness and willingness to go to God in prayer: he undoubtedly stirs up their hearts to pray to God, and he opens their mouths in prayer and in calling on the name of the Lord. Now then for use of this, first this truth may serve as a ground of trial, How we may know whether we haue the- Spirit of adoption or no. and of discerning whether we haue the Spirit of adoption or no, and whether we be the adopted sons and daughters of God or no. Dost thou find this blessed fruit of the Spirit wrought in thee? dost thou find thine heart stirred up to pray to God, and thy mouth opened in prayer and calling on the name of the Lord on every occasion? when thou art to use the holy things and the ordinances of God, art thou stirred up to seek to God for a blessing on them? when thou art to use the cratures of God, meate, drink, and apparel, or thine house or lands, art thou stirred up to sanctify them by prayer, as 1. Tim. 4.5. every creature of God is good, and nothing ought to be refused, if it be received with thanksgiving, for it is sanctified by the word of God and prayer. In the time of thy wants either of body or soul, and especially in regard of the wants of thy soul, art thou moved to go to God by prayer, howsoever thou dost use all good means for the supply of them, yet thou art stirred up to seek to God by prayer, especially for the supply of them? Surely then thou hast the Spirit of adoption and that is an infallible note and evidence that thou art an adopted son or daughter of God. But on the other side, dost thou find that thou hast no mind to call on the name of the Lord? dost thou rush on holy things, and the ordinances of God without seeking to God for a blessing on them? dost thou fall to thy meate and drink, and use thy apparel, and house and land, and art not stirred up to go to God by prayer, that he would sanctify and bless them to thee, or if thou dost, it is but for form and fashion? when the hand of God is on thee by sickness or any distress, canst thou not then call on the name of the Lord, but thou sendest to the Church to be prayed for( which I speak not against, the best haue need of the prayers of others) but art thou like the foolish virgins Mat. 25.3. hast thou no oil in thy lamp? hast thou no ability at all to pray for thyself at any time? deceive not thyself, thou hast not the Spirit of adoption, thou hast no evidence to the comfort of thine own soul, that thou art an adopted son or daughter of God: where there is no calling on God by prayer, certainly there is no Spirit of grace, no Spirit of adoption, no Spirit of God witnessing Gods love in Christ. Psal. 14.4. it is a note of an hypocrite and wicked man, Not to call on God, and therefore do not soothe up thyself in a conceit, that thou art a child of God, if thou find not that the Spirit of God hath wrought in thee this blessed fruit, invocation, prayer, and calling on the name of the Lord. And for a second use is it so that the Spirit of adoption doth certainly cause invocation, Comfort for them whose hearts are stirred up to prayer on every occasion. prayer, and calling on the name of the Lord? then here is matter of comfort for thee, whosoever thou art that hast thine heart stirred up to pray to God,& thy mouth opened in invocation, prayer, and calling on the name of the Lord on every occasion. Hast thou the Spirit of prayer and invocation? certainly then thou hast the Spirit of adoption. Hast thou the gift of prayer, and not to utter words of prayer onely,( for that an hypocrite may do,) but to power out thine heart to the Lord, and to lift up thy prayers unto him? Hast thou that gift in any measure?( for all haue it not in like measure, but some in a greater measure some in less.) Hast thou that gift in any measure, and hast thou a willingness to pray to God on every occasion? yea canst thou but sigh and groan to God as occasion is offered? Then comfort thyself, that is a sure note and evidence to thee, that thou art an adopted son or daughter of God, and that God is thy father, and he hath set his own stamp and seal on thee, and marked thee out for one of his own, and he will hear and fulfil thy desire, Psal. 145.19. Yea so soon as a holy desire is stirred up in thine heart by his good Spirit, he will hear and answer thee. Isai. 65.24. Before they call I will answer. And that may be a matter of sweet comfort to thee. Now it is not to be passed by without observation, that the Apostle hear changeth the term, and saith, We: hereby we cry, Abba, Father: he saith not, ye haue received the Spirit of adoption, whereby ye cry Abba, Father: but whereby we, that is, I, and you, and all true believers, cry Abba, Father. The Spirit of adoption stirs up and causeth me, and you, and all true believers, to call on the name of the Lord. Now hence note we, that the Spirit of adoption causeth all and every one of Gods children to call on the name of the Lord. every one that hath the Spirit of adoption, every one who hath the Spirit of grace hath also the Spirit of prayer, in some measure. hath his heart stirred up by that Spirit to pray to the Lord, and by that Spirit he hath his mouth opened in invocation, and prayer, and calling on the name of the Lord. every child of God, every one that hath the Spirit of grace, hath also the Spirit of prayer in some measure. Some indeed haue it in a greater measure, and some in a lesser, but every one of Gods children haue it in some measure: that place of Zach 12.10. proves it; the Lord there promiseth indefinitely, that he would power on the house of david, and vpon the inhabitants of jerusalem, the Spirit of grace and of compassion. And verse 27. of this Chapter, the Apostle puts it down indefinitely, that the Spirit makes request for the Saints according to the will of God. The Spirit of God stirs up the heart of every one that is a Saint, of every child of God, to make requests and supplications to the Lord. And why? The Spirit of adoption is one and the same in all Gods children, they are all one body, and they haue one and the same spirit. Ephes. 4.4. There is one body and one Spirit, and that Spirit hath one and the same kind of working in them all, and brings forth the same effect in all and every one of Gods children, even this particular effect of invocation, prayer, and calling on the name of the Lord, though in different degrees. And this I note in a word, Comfort to Gods children in regard of their weakness in prayer. as a ground of comfort to Gods children: it may comfort them in regard of their weakness in prayer. Haply they are weak, they are notable so well to pray for themselves, and they pray for others very weakly: it may be they are under the hand of God in sickness, and they cannot so well pray for themselves in regard of the strength of their present anguish and pain: well let them then call to mind and remember, that the Spirit of adoption and grace is a Spirit of prayer in other of Gods children; and he causeth that effect of invocation and prayer in other of the children of God. But what is that to me, thou wilt say? Yes surely, it makes much for thy comfort: thine own heart can witness with thee, no doubt, that thou hast been stirred up by the Spirit of adoption and grace to pray for others as for thyself, in time of their weakness and sickness, and assure thyself, others that are Gods children are now stirred up by the same Spirit to pray for thee, and thou hast part in the prayers of Gods children that are many miles distant from thee, and though they neither see not hear of thy particular distress: indeed those that see or hear of thy particular weakness are more affencted with it, and pray for thee more particularly. Yea know to thy comfort, that thou hast the benefit of the holy prayers of all Gods children throughout the whole world, and thou farest the better for the prayers of those that never saw thee. The Spirit of adoption and grace that is in thee is also in them, and that Spirit stirs up their hearts to pray not onely for themselves, but also for all their fellow members, and especially for such as are distressed; and so undoubtedly thou hast the benefit, and thou hast the comfort from the prayers of all Gods children wheresoever they be: think on that to thy comfort, and so I pass from that briefly. Now touching this effect of invocation, prayer, and calling on the name of the Lord, caused in the Apostle, and in the believing Romans in particular, the Apostle saith, the Spirit of God caused him and them to cry Abba, Father: where first we see, that their invocation, prayer, and calling on the name of the Lord, caused by the Spirit of adoption and grace, was a crying, it was earnest, and fervent: and hence follows this conclusion. That true prayer is a crying to God: prayer sent out from the Spirit of adoption, True prayer is earnest and fervent. is earnest and fervent, it is sent out with fervency of spirit, and with earnestness of inward affection: and such as pray to God as they ought, they pray with fervency, and with inward intention of the heart. And hence it is that prayer is compared to sacrifice, Psal. 119.108. Psal. 119.108. O Lord I beseech thee accept the free offerings of my mouth: and to incense, Psal. 141.2. Psal. 141.2. Let my prayer be directed in thy sight as incense, and the lifting up of mine hands as an evening sacrifice. To note to us, that true prayer ought to be offered up as it were by fire, and ought to proceed from a fervent heart, from the heat of the heart, that it may be a sweet savour in the nostrils of the Lord. And therefore the prayers of the Saints are called sweet odours. Reue. 5.8. Apoc 5.8. And hence it is that prayer is called a powring out of the soul, 1. Sam. 1.15. 1. Sam. 1.15. I haue powred out my soul before the Lord:& a powring out of the heart, Psal. 42.4. When I remembered these things, I powred out my very heart. And this qualification of prayer is commended to us, Iam. 5.16. Iam. 5.16.17. The prayer of a righteous man availeth much, if it be fervent: and further confirmed by the example of Elias in the next verse, that Elias prayed earnestly that it might not rain, and it rained not on the earth for three yeares and six moneths: and by the example of Christ, Heb. 5.7. Heb. 5.7. where it is said, that in the dayes of his flesh he did offer up prayers and supplications, with strong crying and tears, unto him that was able to save him from death. And many other examples might be brought to this purpose. Now the reasons of it, that true prayer is and ought to be fervent, and ought to be sent out with earnestness of inward affection, are these. First, true prayer is rather a travell of the heart then a labour of the lips: it ought to be with a feeling of our wants, and with an earnest desire after grace, and after good things we stand in need of and pray for, as Psal. 143.6. Psal. 143.6. david saith, My soul desireth after thee as the thirsty land: Mar. 11.24. and Mark. 11.24. whatsoever ye desire when ye pray, beleeue that ye shall haue it, and it shall be done unto you. And again, the Lord hath enjoined us to fear, love, and serve him with all our heart, soul, and strength; and he requires vehemency and fervency in all good duties, both towards his holy majesty and towards men. Now prayer is an excellent part of the service of God, and therefore doubtless the conclusion stands firm on these grounds, that true prayer is and ought to be sent out with fervency of spirit, and with earnestness of inward affection; and that such as pray to God as they ought, they pray with fervency, and with inward intention of heart. Wherein fervency in pr●yer is to be expressed. And before we come to the use of this, know we, that fervency of spirit in prayer is to be expressed by outward signs and gestures of the body, as by shedding of tears, as Hannah did, 1. Sam. 1.10. and as Hezechiah did, 2. King. 20.3. 2. King. 20.3. and by lowdnesse of voice, as Psal. 77.1. Psal. 77.1. My voice came to God when I cried. And jonah saith, Ion. 2.2. he cried in his affliction. And it is said of Stephen, Act. 7.60. Act. 7.60. that he cried with a loud voice, and said, Lord lay not this sin to their charge: and by bowing the head, and casting down of the body; by lifting up the hands and eyes towards heaven. Yet so, as these signs and gestures be void of hypocrisy: we are not to shed feigned tears, and in using of them, we are to take heed of a wrong persuasion of God, as to think that God cannot hear unless we cry aloud, as Baals Priests did. 1. King. 18.28. 1. King. 18.28 And withall know, that those signs and gestures are not of absolute necessity always necessary, as if prayer could not be fervent without them; for the body may be exceedingly weak through age or extremity of sickness, the senses decayed or the speech taken away, and yet even then there may be fervent prayer offered up to God in the secret lifting up of the heart. Exod. 14.15. Exod. 14. we read not of any word Moses spake, his tongue was silent, and yet without question he was earnest and fervent in prayer to God in the secret of his heart: and therefore the Lord said to him, verse 15. Why criest thou? And therefore outward signs and gestures of the body are not always necessary: yet out of the case of extreme weakness and sickness, or the like hindrance, fervency of spirit in prayer is to be expressed by outward signs and gestures of the body. Now for the use of this, first this truth discovers, that those prayers the Papists use in a strange tongue, Popish prayers in an unknown tongue, or numbered on beads, or the like, are no true prayers. in a language unknown, their numbered prayers on their beads, their prayers mumbled over in their canonical houres, and such like, are no true prayers: those prayers are onely pattered over as a stinted and set task, they are not uttered with any inward affection of heart, and so they came not from the Spirit of adoption and grace; and they are but lip labour, and abominable in the sight of God. I leave them, and for use to ourselves. Is it so that true prayer is and ought to be sent out with fervency of spirit, with earnestness of inward affection, heavy, drowsy, sluggish,& could prayers uttered only of form and fashion, are not such as they ought to be. and that such as pray as they ought, they pray with fervency, and with inward intention of heart? What may we then think of the prayers that are uttered by many in the world, even the prayers that men and women utter heavily and drowsily, sluggishly and coldly, onely for form and fashion: prayers that are said by many, for so themselves speak, they say their prayers morning and evening, and ye may beleeue them, their mouths onely say prayers, their hearts pray not; they pray not with any due reverence of the great and glorious majesty of God, with any sound feeling of their own wants, or with any fervent desire of their hearts: what may we think of such prayers? are such prayers true prayets and pleasing to God? No, no, they are but lip labour, and indeed lost labour; yea hateful and displeasing to God. Consider with thyself, wouldst thou make petition to a great man, or to a king, for any thing thou wouldst haue him to grant thee, heavily, drowsily, and carelessly? Surely no, if thou haue any understanding thou wouldst not. How then darest thou offer to God the King of kings and mighty Lord of heaven and earth, an heavy, sluggish, drowsy, and formal prayer? dost thou think to obtain any good thing at the hands of God by such a prayer? by a prayer uttered it may be in thy bed half sleeping and half waking? dost thou think to obtain any good by such a prayer? No, no, assure thyself the Lord will return thy prayer so uttered as dung on thine own face: it is abominable in his sight. As the prayer of faith uttered with fervency of spirit is of excellent use, and great force to bring down many blessings from the Lord, Iam. 5.16. Iam. 5.16. so certainly a could, sluggish, and formal prayer, is highly displeasing to the Lord, and a means to pull down the curse of God on the head and soul of him that makes it. Therefore take heed that thou do not so perform this holy service, labour thou to be fervent in prayer, and to put up thy suits and supplications to the Lord with earnest intention of heart: and to that purpose consider with thyself before whom thou dost present thyself in prayer, namely before the great and glorious majesty of the Lord, before whom the Angels cover their faces, Isai. 6.2. Isai. 6.2. and labour to haue thine heart affencted with the want of those good things thou prayest for; and withall consider that thy prayer offered up coldly and carelessly is turned to sin, and the Lord may justly repel it, and sand it back with a curse in stead of a blessing: and so labour to haue thine heart roused and quickened up to perform this duty with fervency of Spirit: and so doing thou shalt find prayer an excellent means of much good to thy soul, and a means to bring down many blessings and good things from the Lord on thee: and thou crying Abba, Father, the Lord will show himself a gracious and loving Father unto thee in Christ. Now before we leave this point, some doubts that may arise and may be propounded on occasion of it, as first, it being so that true prayer is and ought to be earnest and fervent, and sent out from the inward intention of the heart; hereupon haply a doubt may arise in the heart of a child of God: whether he do pray truly and as he ought to do, in regard of the deadness and dulness sometimes creeping on him in the holy exercise of prayer. Alas, will a poor child of God say, when I set on the holy exercise of prayer, and endeavour to call on the name of the Lord, I find in myself many times a marvelous deadness and dulness, and many bythoughts cast into my mind, and therefore I make question whether I pray as I ought, and whether the prayers that I make be pleasing to God or no? For satisfying of this doubt, and removal of this scruple, consider with thyself whosoever thou art, dost thou in the entrance on the holy exercise of prayer, when thou art to enter on it, dost thou meditate and think on the great and glorious majesty of the Lord, and endeavour to set thyself as before him, and as in his sight and presence, with all due reverence of his greatness and glory? And when thou art in the performance of that holy duty, finding deadness and dulness creeping on thee,& by-thoughts cast into thy mind, dost thou then strive against them, art thou displeased with them, are they a burden to thee, and dost thou sigh and groan under the burden of them, and labour and strive to lift up thy heart and soul to the Lord? Comfort thyself, even thy poor and weak prayers, so offered up to God, are true and hearty prayers, and they are well pleasing to God, Isai. 38.14 Isai. 38.14. Hezekiah saith, that in his prayer He chattered like a crane or a swallow, he mourned as a dove: he was so oppressed with grief, as that his prayer was like the chattering of a crane or mourning of a dove, he was not able to utter a perfect sentence, but as it were to stammer out a prayer, and yet the Lord was pleased with it, and the Lord heard his p●ayer. And so doubtless though deadness and dulness sometimes creep on thee in prayer, and by-thoughts be cast into thy mind, yet if thou purpose and resolve against them, and strive against them, and look for the perfection of thy prayers in Christ, assuredly thy prayers are earnest and fervent, they are true and hearty, and the Lord accepts of them as pleasing to him through Christ: and let that be thy comfort in the first place. Secondly, it being so that true prayer is and ought to be earnest and fervent, Whether the using of a set form of prayer be true prayer or no. and sent out from the inward intention of the heart, a doubt and question may further arise and be moved, namely this: whether a man may pray truly and as he ought, in using a set form of prayer, in using a prayer composed and made by others, or no? To this I answer, that no doubt he may, a man that useth a set form of prayer, a prayer composed and made by others, may pray truly and as he ought: for why, in a set form of prayer used, a mans heart may go with his mouth, he may be inwardly touched and stirred up to pray, and haue a true feeling of the want of things so prayed for: and he may use petitions put down in a set form of prayer, being agreeable to the word of God, with fervency and with earnest intention of his heart: and so doing doubtless he prays truly and as he ought to pray. As a child that hath words put into his mouth, and is taught how to ask good things at his fathers hands, may as truly ask those good things, and be as earnest in craving and crying for them, as he that calls and cries for the same good things out of his own wit and invention: so certainly a child of God may in a set form of prayer as truly pray, and as earnestly crave good things at the hands of God his heavenly father, as in a conceived prayer, craving the same things, and using the same words and petitions. Oh but say they, some set form of prayer is a stinting and limiting of the Spirit. I answer: it is not so, they that so think are deceived, to such as want memory, utterance, and other gifts of grace needful to the conceiving of a prayer, set form of prayer is a necessary help to their weak gifts both of heart and tongue: and therefore their hearts being rightly prepared to pray, they may use a set form of prayer. But they will say, it is a stinting of the Spirit in those that haue the gift of conceiving prayer. I answer again; for them that haue the gift of prayer, to use set form of prayer in public being appointed by public authority, is no stinting at all of the Spirit, for if it be, then the Lord himself enjoined a stinting of the Spirit, which to think were blasphemy. read Numb. 6.23.24.25.26. the Lord there enjoined the priests a set form of prayer in blessing the people publicly. And Psal. 92. was a set prayer appointed for the Sabbath, the title shows it, A psalm or song for the Sabbath. Indeed such as haue the gift of prayer, are not bound at all times to use set forms of prayer in public or private. And let not any one take liberty to use a set form of prayer at all times, for that cannot at all times express his particular wants. And if a man be suddenly pressed by any calamity, or by any sin pressing the conscience, and be not able to conceive a prayer, let him then in such a case rather go to the Lord with sighing and groaning, even with sighs and groans that he cannot express in words as verse 26. then betake himself to a set form of prayer, which it may be makes no mention of the special grace he stands in need of. In the next place observe we, the Apostle here saith, invocation, and prayer, and calling on the name of the Lord, caused in himself and in the believing romans by the Spirit of God, was a crying to God earnest and fervent, and it was a crying, Abba, Father, it was with a childlike boldness and confidence, it is a calling on God as a gracious and loving father in Christ. Now hence follows this conclusion. That true prayer is and ought to be with an holy boldness and confidence: such as pray to the Lord as they ought, True prayer is and ought to be with an holy boldness& confidence. they pray with an holy boldness and confidence, joined with reverence and fear, and they come to the Lord in prayer with assurance to be heard, submitting their wils to Gods will, for the time and manner of granting their requests. And this is commended to us, mark. 11.24. Mar. 11.24. whatsoever ye desire when ye pray, beleeue that ye shall haue it, and it shalbe done unto you. Mat. 21.22. Mat. 21.22. whatsoever ye shall ask in prayer, if ye beleeue ye shall receive it. Iam. 1.6. If any lack wisdom let him ask of God, james. 1.5.6. but saith he, let him ask in faith and waver not. Psal. 55.22. Psal 55.22. saith david Cast thy burden or gift vpon the Lord, that is, that which thou wouldest that God should give to thee, cast it on the Lord, and rest on him in confidence and assurance for the granting of it: for why, the reason and ground of this truth is this. Prayer is a special fruit of faith; and as one saith well, it is the first child and most honourable effect of faith: faith must go before, and prayer must follow after, and therefore doubtless prayer must be with an holy boldness and confidence, and they that pray to the Lord as they ought, The ground of true boldness in prayer. they pray with boldness and with assurance to be heard. And yet that we mistake it not, know that true boldness and confidence in prayer must be grounded not on any thing in ourselves, or any creature in heaven or earth, but onely on the promise of God, and the mediation and intercession of Christ. We must be bold and confident in prayer, resting onely on the promise of God, and beleeue that God will grant us the good things we pray for, according to his promise, and as he hath promised them to us, and resting also on the mediation of Christ, and beleeue that Christ will be our mediator to God his Father, that the good things we ask his Father in his name, he will give to us, joh. 16.23. joh. 16.23. Thus we are to pray with boldness and confidence, and with assurance to be heard. But against assurance in prayer some object, that God many times hath heard and doth hear vnbeleeuers, Psal. 107. Psal. 107. david shows at large, that when men are in distress( though vnbeleeuers) yet they crying to God, he delivers them out of their distress; and gives many particular instances to that purpose: and therefore faith in prayer seems not to be necessary. To this I answer; that God doth sometimes hear the groans and cries of vnbeleeuers, not because their prayers please him, but for the execution of his iustice and iudgement on them that wrong them. God doth sometimes hears the cries of vnbeleeuers regarding their cause, namely, their wrongs and oppressions, not their persons or prayers. And this the Lord doth, both to set out the riches of his mercy, that reacheth so far as to vnbeleeuers, as he suffers the sun to shine, and the rain to fall, on the just and on the unjust, Mat. 5.45. Mat. 5.45. and also to stir up true believers to seek to him in the prayer of faith, in that they see that even the prayers and tears of the wicked are not fruitless and without effect. And so still it remaines a truth, that true prayer is and ought to be with an holy boldness and confidence; and such as pray as they ought, they pray with an holy boldness and confidence, and with assurance to be heard. The prayers of vnbeleeuer● and of ignorant and impenitent persons are not pleasing to God. And for use, first this discovers that the prayer of vnbeleeuers, of ignorant persons, and of impenitent persons, of such as go on in their sins without repentance, they are no true prayers pleasing to God; they cannot go to the Lord with any holy boldness and confidence, or with any assurance to be heard: but I will not further stand on that. And for use to Gods children on the ground of truth now delivered, all Gods children are to look to it, every child of God must labour to pray in faith. that they go to the Lord in prayer with an holy boldness and confidence, and with assurance to be heard. When thou that art a child of God goest to the Lord in prayer, and pourest out thine heart before the Lord for good things thou standest in need of, labour to beleeue that thou shalt haue those good things granted to thee, give the Lord that honour to trust him on his word, thou canst not give him greater honour then to trust him on his word and promise: and therefore labour to bring thine heart in prayer to rest on the word and promise of God, call to mind and remember the sweet promises the Lord hath made to his children, and that he is faithful and true in performing his word and promise: he is able to perform it, and he is most willing to make it good to his children; yea remember, that he sometimes hears the cries of vnbeleeuers that haue no promise made to them, and will he then reject the cries and prayers of his children, to whom he hath promised mercy, their prayers being offered up in faith and in the mediation of Christ? doubtless he will not. Yea but thou wilt say, I am in trouble and distress, and I haue often made my humble suite and supplication to the Lord, for ease, comfort, refreshing, and deliverance, but as yet I find none, the Lord seems to hid his face from me: and as the Prophet complains, Lamen. 3.8. When I cry and shout, Lam. 3.8. he shutteth out my prayer: I fear the Lord is angry with me. Oh take heed of this impatiency, give the Lord this honour, to wait on him; he is worthy to be waited on, and show forth thy faith, not onely in believing Gods promises for the matter and substance of them, that he hath promised case, comfort, and deliverance to his children, but also in believing them in regard of the circumstance of time for the accomplishment of them, that the Lord in his appointed time will make good his promise to thee. Habac. 2.3. Hab. 2.3. The vision is for an appointed time, but at the last it shall speak and not lie. And Isai 28.16. He that believeth shall not make hast. If we had hearts to trust God in prayer to wait on him, oh what good should we find by it! prove the Lord herein, as he saith in another case, Malac. 3.10. Malac. 3.10. and see if he will not power out blessings on thee without measure. It is a certain truth, that the prayers of Gods children in time of trouble and distress, offered up to God in faith and in the mediation of Christ, do more good then all other means whatsoever. Therefore learn we to go to the Lord in prayer with holy boldness and confidence, resting on the promise of God, and on the mediation of Christ, and we shall find a plentiful blessing from the Lord on our bodies and on our souls. There is yet further matter offered from these words, Whereby we cry, Abba, Father: and it is further to be observed, that the Apostle here saith, the Spirit of adoption caused him and the believing Romans to cry Abba, Father: even to call on him who was their Father in Christ, and on him alone. And hence it is clear, I will but note it in a word. That the Spirit of adoption causeth men to pray to God their Father in Christ, Gods Spirit directs us to pray to God alone, and to no other. and to him alone, and to none other. The holy Spirit of God directs us to pray to God alone, and to none other in heaven or earth: for why, God alone is able to hear, to understand, and to help them that pray to him, and he alone knows their hearts. Act. 1.24. Act. 1.24. Thou Lord which knowest the hearts of all men. Yea he alone knows whether the heart pray or no. And prayer is sometimes suspirium cordis, but a sigh or groan of the heart. 1. Sam. 1.13. 1. Sam. 1.13. it is said, that Hannah spake in her heart when she prayed. And Rom. 10.14. Rom. 10.14. it is the rule of the Apostle, that invocation and faith are ever to go together, How shall they call on him in whom they haue not believed? Now in God alone must we beleeue, and therefore to him alone must we pray. And doubtless Gods children are ever taught and stirred up by the holy Spirit of God to pray to God alone, and to none other, according to his own commandement. Psal. 50.15. Psal. 50.15. Call on me in the day of trouble, so will I deliver thee, and thou shalt glorify me. Popish prayers to Angels and Saints departed, justly taxed. This serves to check and reprove the prayers taught and practised by the Papists, to Angels and Saints departed. If Gods children be taught and stirred up by the holy Spirit of God to pray to God alone and to none other, it must needs be that prayers to Angels and Saints departed, is caused and comes from another spirit, from a spirit of error, and a spirit contradicting the Spirit of God, even from the spirit of Antichrist. And it is but a shift of the Papists, by which they seek to elude and put off our argument from this place, and that Matth. 6.9. where Christ teacheth us to pray, Our father: we reasoning thus, we are taught to cry Abba, Father, and to call on God our Father onely; and therefore not on Angels and Saints departed. Why say the Papists, this is no good argument, for if this be good, we are taught to call on God our Father onely, therefore not on Angels or Saints departed; then this also will stand good, we are taught to call on God the Father onely, therefore not on God the son, nor on God the holy Ghost. A mere shift easily answered. The word Father in the Scripture is taken two ways, personally, and essentially. Personally, for the first person in trinity, when it stands in relation to Christ, as Coloss. 1.3. Colos. 1.3. We give thanks to God even the Father of our Lord Iesus Christ. But when it stands in relation to us, as when we are taught to say our Father, it is taken essentially, and we are to understand by the word Father, the Father, son, and holy Ghost, even the three persons subsisting in the same Godhead and divine nature. And therefore our aduersaries do but cavil, in seeking to put off our argument from this and that other place, Matth. 6.9. Mat. 9.6. I leave them and proceed. In that the Apostle here useth an Hebrew or syriac word, Abba, and that word is kept and retained in our English translation, is no sufficient warrant that the service of God may or ought to be in a strange tongue, as the Papists falsely affirm: for the word Abba, and the word Amen, and such like, are become common, and familiar, and easy to be understood. But touching these words, {αβγδ}, or Abba, Father, the one an Hebrew or syriac word, and the other a Greek or English word: we may hence gather, which I will but note in a word, That God is the father both of the Iewes and Gentiles, even of all, of what nation or country soever they be, that truly beleeue in Christ, God is the father of all true believers, Iewes and Gentiles. and are partakers of the grace of adoption: there is neither Iewe not graecian, but all are one in Christ Iesus, Galat. 3.28. Which may comfort us that are of the Gentiles; the time was when the Iewes were onely accounted the Church and people of God, Comfort to believing Gentiles. and his chief treasure, Exodus 19.5. and to them only did belong the adoption, and the glory, and the covenants, and the giuing of the Law, and the service of God, and the promises, Rom. 9.4. All other nations, and people were passed by and refused, but the partition wall is taken down, and now all that truly beleeue in Christ, of what nation or country soever they be, are accounted the children of God, and may call God Father. I will not further stand on that. The doubling of the word, Abba, Father, as I shewed, signifies vehemency, as if the Apostle had said, The Spirit of adoption causeth us to cry, Father, Father, so that here we see Gods children are stirred up by the Spirit of adoption to be instant and importunate with the Lord in prayer, and to cry to him, Father, Father: the point hence is this. That we must be instant and importunate with the Lord in prayer, Holy instance and importunity, is needful in prayer. with an holy instance and with an holy importunity, we must not take the denial at the first at the hands of our heavenly Father for the good things we crave at his hands according to his will, but we must still solicit him, and still go to him with I pray thee holy Father, good Father I beseech thee gracious Father, and the like: we must pray for the same needful good things we crave at the hands of God again and again, till the Lord answer us graciously, hear our prayers, and haue mercy, and grant our requests. And this is that the Apostle calls striving in prayer. Rom. 15.30. I beseech you for our Lord Iesus Christs sake, and for the love of the Spirit, that ye would strive with me by prayers to God for me. And this the Lord Iesus hath taught us, by the example of a man that comes to borrow bread of his friend at midnight, Luke. 11.8. I say to you, though he would not arise and give him because he is his friend, yet doubtless because of his importunity: and then be subjoins verse. 9. I say to you, ask and it shalbe given you, and not onely ask but seek, neither there rest, but knock, and it shalbe opened unto you. And this also he hath taught us by the parable of the widow and the wicked judge, who feared not God, nor reverenced man, Luk. 18.1. but the widow so troubled and wearied him with her cries and importunity, as she wrested her suite from him. And so ought we in an holy manner to be importunate with the Lord, in our suits and supplications we put up to his holy majesty. Thus did good jacob, Genes. 32.26. he wrestled with the Lord in prayer, and he gave the Lord no rest till he had given him a blessing. And thus we read of Daniel, Dan. 9.18.19. O my God( saith he) incline thine ear and hear: open thine eyes and behold our desolations, and the city whereupon thy Name is called: for we do not present our supplications before thee for our own righteousness, but for thy great tender mercies. O Lord hear, O Lord forgive, O Lord consider, and do it: defer not for thine own sake, O my God. See how instant and how importunate he was with the Lord, he would as it were take no denial at the hands of God. These examples are for our imitation; we are thus to be importunate suitors to the Lord, and to seek to him in prayer, with an holy instancy and importunity: for why, We are in prayer to manifest and show forth our hearty desire of the good things we pray for, that indeed we hearty desire them, and that we esteem them as things most profitable and good for vs. And again, we are in prayer to manifest our patient dependence on the good pleasure of the Lord, that we take not on us to prescribe when the Lord shall hear and grant our requests, but that in patience we depend on him for the granting and giuing of the good things we crave at his hands. And therefore our lawful requests made to the Lord being not yet granted, we must still ply the Lord with our suits and supplications, and still solicit and importune his holy majesty with an holy instancy and importunity in prayer, and as it were give the Lord no rest till he please to answer us in mercy, and to grant our requests. And this for use, in the first place makes for the just reproof of those persons, reproof of such as take on them to prescribe the Lord when he shall hear their prayers. who take on them to prescribe the Lord when he shall hear their prayers and grant their requests. And if the Lord defer to grant their petitions after once or twice, or some few times calling on him, they will not still follow him with their suits and supplications, but cease further to call on him, and even secretly shrink from him, and say in their hearts as that wicked Prince did, 2. King. 6.33. Should I attend on the Lord any longer? And that thus it is with many, their practise shows it. Let them be under the hand of God in any distress in their bodies, goods, or children, and what do they? It may be once or twice call on the Lord themselves, and desire others to pray for them, but if comfort or deliverance come not just in the hour they would haue it, do they still ply the Lord with their suits? are they importunate suitors? No, no such matter, they leave off seeking to the Lord, and they fly to the devil, they seek to him by unlawful means, and they seek help from the divels instruments, from witches and wizards: which course and dealing of theirs is most wicked, devilish and abominable. Well for a second use, let us learn our duty, the duty that concerns all Gods children, Gods children are to be importunate with the Lord in prayer in an holy manner. all that haue the Spirit of adoption, let us cry, Abba, Father: even Father, father, let us double our requests: and if our lawful suits be not granted after many times calling on the name of the Lord, yet let us still ply the Lord with our suits and supplications, let us stil be instant with the Lord in prayer, with an holy instancy and importunity. And consider with thyself, if the Lord defer to grant thy requests after many times calling on him, and after thy crying while thy throat is dry,& thine eyes fail whiles thou waitest for God, Psal. 69.3. yet if the Lord give thee an heart still to seek to him, and still in patience to sue to him, that is a more excellent gift, and a greater mercy then the thing thou suest for. And again, consider that the Lord many times defers to grant the requests of his children for special good reasons: as hereby to try their hope, and to exercise their faith, Why God sometimes deferes to grant the requests of his holy children. to see whether they will still hope in him, and still depend on his goodness, even when he seems to hid his face from them. Thus dealt the Lord Iesus with the Canaanitish woman, Matth. 15.22. she came to him and cried, saying, Haue mercy on me O Lord, the son of david, my daughter is miserable vexed with a divell: he answered her not a word, he made as though he heard not: his disciples came to him and they besought him that he would sand her away, for she crieth after us: he cut them up with a short answer, and told them, He was not sent but to the lost sheep of the house of Israel: yet the woman would not so leave off suing to him, but she came and worshipped him, and said, Lord help me: he gave her yet another repulse, and that a bitter one, he called her whelp or dog, It is not good to take the childrens bread and to cast it to whelps: yet for all this she would not be driven from him, but still followed him and said, Truth Lord, yet indeed the whelps eat of the crumbs which fall from their maisters table. And then saith the text, he answered her, and said to her, O woman, great is thy faith, be it to thee as thou desirest. again, the Lord sometimes defers to grant the lawful requests of his children for the good things they crave at his hands, that when those good things are given, they may be more welcome and more esteemed of, and not regarded as things of course. And further, the Lord sometimes defers to grant the requests of his children, to stir them up to be more earnest with him in prayer. Thus he dealt with Moses, Exod. 32. his purpose was to spare his people and not to destroy them, yet when Moses prayed to him for the sparing of them, he said to him verse 10. Let me alone, that my wrath may wax hot against them, for I will consume them: but I will make of thee a mighty people. This was to stir up Moses to be more earnest with him in prayer for the safety of the people, as he was verse 11. O Lord( saith he) why doth thy wrath wax hot against thy people which thou hast brought out of Egypt with power and with a mighty hand? Therefore if our lawful requests be not granted after many times calling on the Lord, let us remember it is either for the trial of our hope, and dependence on the Lord, or the exercise of our faith, or to make good things when they come more welcome; or to inflame our affections, and to make us more earnest in prayer with him. And if the Lord give us hearts still to persevere in prayer, and still in patience to sue to the Lord, it is a more excellent gift then the thing we sue for. Let us still be instant and earnest with the Lord, and still follow him, and ply him with our holy suits and supplications, and doubtless in his appointed time he will hear us, and grant our requests, and give us the good things we crave at his hands, or things proportionable, even those things that shall be most for his glory and our comfort. VERSE 16. The same Spirit beareth witness with our spirit, that we are the children of God. COme we now to Verse 16. The same Spirit beareth witness with our spirit, that we are the children of God. Our Apostle in the verse foregoing( as I haue told you) proves that which he put down verse 14. that such as are lead by the Spirit of God, they are the sons of God: from the property of that Spirit that is working in them, with particular instance, first in the believing Romans, that the believing Romans had received the Spirit of adoption, the Spirit of God working in them as a Spirit of adoption, and therefore they were the children of God. And he further sets out the Spirit of adoption by the effect of it, as that it cause in himself and in them, invocation, prayer, and calling on the name of the Lord, that is, a crying, Abba, Father. And that which in order of nature goes before it, as namely, the witness and testimony of the Spirit of God with our spirit that we are the children of God. For unless the holy Spirit of God witness Gods love to us in Christ, and that we are reconciled to God in and through him, and that God is indeed our gracious Father in Christ, and hath made us his children, we dare not draw near to his holy majesty, nor crave any good thing at his hands. And this witness of the Spirit of God, is the ground of confidence and holy boldness in prayer. In this verse considered by itself, we haue two general things laid down before vs. First certain witnesses. Secondly the thing witnessed. The witnesses are two, the Spirit of God, and our spirit, both witnessing one and the same thing, witnessing together: The same Spirit beareth witness with our spirit, saith the Apostle. The thing witnessed is in the words following, That we are the children of God. That is briefly the general matter of the verse. Let us now examine the words of it touching the sense and meaning of them. The same Spirit, that is, Interpretation. that very Spirit we spake of before, the holy Spirit of God, who is to us that truly beleeue in Christ, a Spirit of adoption. Beareth witness with our spirit, or witnesseth together with our Spirit, or, is as it were a fellow witness with our Spirit. Now touching this witness and testimony of the Spirit, that we may rightly conceive it, first know, that it is internal, it is inward and not outward, it is not by any outward speech or voice, it is not as God gave testimony to Christ to be his son, Mat. 3.17. Mat. 3.17. by an audible voice from heaven: This is my beloved son in whom I am well pleased: the witness of the Spirit here spoken of, is not by any such voice, but it is inward, even an inward witness and testimony. And again, this witness and testimony of the Spirit, is not any extraordinary and special revelation, appropriated and belonging to some excellent& special men, such as Paul was,& the like, as the Papists do dream, but it is that testimony of the Spirit of God which is common to all true believers in their measure. Now some would haue this witness& testimony of the Spirit, to be that cry that is stirred up in the hearts of true believers by the Spirit of God, whereby they call God their Father with a childlike boldness and confidence spoken of in the verse before, but indeed that cry is rather an effect and a fruit of the testimony of the Spirit, then the testimony of the Spirit itself: for the Spirit first inwardly persuades true believers that they are the children of God, and then it makes them in theit hearts to cry Abba, Father. I take it therefore that the witness and testimony of the Spirit here spoken of, is an inward, secret, and unspeakable inspiration of the Spirit, the holy Spirit of God inwardly, secretly, and after an unspeakable manner informing our hearts, and inwardly persuading us that God is our Father, and powring into our heart a secret, wonderful, and unspeakable sweet sense and feeling of Gods love to us, not of Gods ordinary or common love, but of his special and fatherly love; that God loues us with such love as he bears to his onely begotten son Christ Iesus, in whom we are adopted to be his children, as the Lord Iesus himself speaks in that excellent prayer of his, joh. 17.23. joh. 17.23. that God loues us, we believing in Christ, as he hath loved him. And to this purpose the Apostle speaks plainly Rom. 5.5. Rom. 5.5. The love of God is shed abroad in our hearts by the holy Ghost which is given unto vs. The holy Spirit of God given to us doth infuse and power into our hearts a sense and feeling of Gods love to us in Christ. With our spirit, or together with our spirit. The holy Spirit of God and our spirit being two distinct witnesses: by our spirit, we are not hereby to understand our soul, as it is a natural part of man, but our regenerate part, which the Apostle calls our spirit, 1. Thess. 5.25. 1. Thess. 5.23. our heart and conscience, regenerate, renewed, and sanctified by the Spirit of God, we being such as are regenerate, our hearts and consciences sanctified by the sprinkling of the blood of Christ, and so quieted and cleared: for our hearts and consciences sanctified& renewed by the Spirit of God and sprinkled with the blood of Christ, are acquainted with the good will of God towards us, as 1. Cor. 2.11. 1. Cor. 2.11. The Spirit of man knows the things of a man, and they bear a sound and infallible testimony of Gods love to us, even by peace of conscience, and other graces of the Spirit in us, as the Apostle saith, 2. Cor. 1.12. This is the testimony of our conscience, that in simplicity and godly pureness, and not in fleshly wisdom, but by the grace of God, we haue had our conversation in the world, and most of all to you wards. And of this testimony Saint John speaks, 1. joh. 3.21. If our heart condemn us not, then haue we boldness towards God. That we are the children of God: that is, that we are now actually and indeed the children of God, not by nature, but by grace and favour, and by adoption, that now we are actually accounted the adopted sons and daughters of God in and through Christ. Now then thus briefly conceive we the meaning of the words of this verse, as if the Apostle had said. That very same holy Spirit of God, who is to us that truly beleeue in Christ a Spirit of adoption, doth by his inward, secret, and unspeakable inspiration, inform our hearts, and inwardly persuade us that God is our Father, and even power into our hearts a secret, wonderful, and unspeakable sense and feeling of Gods special and fatherly love to us: even of such love as he bears to his onely begotten son Christ Iesus, in whom we are the adopted children of God; and so doth witness to us, together with our own hearts and consciences, renewed and sanctified by the sprinkling of the blood of Christ, and so quieted and cleared, they also soundly a●● infallibly witnessing the same to us by the peace of them, and by other graces of the Spirit in us; that we are now by grace and favour actually accounted Gods children, even the adopted sons and daughters of God in and through Christ. Come we now to such things as are hence offered for our instruction: first from this verse in general, God doth in time of this life make known his eternal love to his elect, and assure them of it. being thus conceived as one proposition, namely thus: That the Spirit of God witnessing with them that are regenerate, that they are the children of God, we are given to understand, that the Lord is pleased in the time of this life to make known his eternal love to his elect, and to inform them of it, and to assure them of it by the witness of his good Spirit, and by evidence of grace in themselves. The Lord doth not onely love his elect from all eternity, but he doth also in time, yea in the time of this life, make known that love of his to them, and witness to them by his good Spirit that he loues them, and that they are right dear to him. It is said, Rom. 5 5. Rom. 5.5. The love of God is shed abroad in our hearts by the holy Ghost which is given unto vs. The Lord doth in time as it were power into the hearts of his elect a lively sense and feeling of his love to them: and the eternal love of God to his chosen, is as a sweet ointment powred out in time of this life, that doth exceedingly refresh their hearts with a sense and feeling of it. 1. Cor. 2.10. 1. Cor. 2.10. the Apostle speaking of himself and other true believers, saith, God hath revealed to us by his Spirit, the deep and hidden things of God, Verse 9. even the things that eye hath not seen, neither ear hath heard, nor ever came into mans heart, that God hath prepared for them that love him. And verse 12. he saith, We haue received not the spirit of the world, but the Spirit which is of God, that we might know the things that are given us of God. And verse 16. We haue the mind of Christ: we are acquainted with the heart, and mind, and good will of Christ towards us: and thus it is with all Gods elect. The Lord doth not keep his love that he bears to them secret and close, and as it were in his own bosom, in his eternal purpose and decree, but in time, yea in the time of this life, he acquaints them with it, and he makes known his eternal love to them, and doth witness to them by his Spirit that he loues them, and that they are right dear to him: for why, The Lord knows that his elect are in this world as in a valley of death and of tears, and that here they meet with continual troubles and afflictions, trials and temptations, and therefore to keep them from being swallowed up of heaviness, and sorrow, and grief, and from fainting and sinking under their troubles, afflictions, and trials, he is pleased out of his infinite wisdom, and out of his fatherly care over them, out of his wonderful love to them, to vouchsafe to them even in this life, some taste and feeling of his love to them, and to make known his eternal love to them, and to inform them of it, and to assure them of it by the witness of his good Spirit, that he loues them, and that they are right dear and precious to his holy majesty. Now for the use of this; on this ground we may take notice of the excellent and comfortable state of Gods chosen, The comfortable state of Gods chosen in this life, in that they are made acquainted with Gods love to them, discovered. that their state even in this life is most excellent, and full of sweet and unspeakable comfort; they are not onely beloved of God from all eternity, whose love is better then life itself but they are in time, yea in the time of this life made acquainted with Gods love towards them, and they come to know Gods mind, and heart, and good will towards them, and to haue it witnessed to them by his own good Spirit, and therein doubtless is the depth of all true comfort. Men commonly cheer up themselves, and solace themselves exceedingly, in that they are loved and favoured of some great and mighty Prince, and he making his love known to them, they think themselves the happiest men alive: Oh then what is it to be acquainted with Gods love, the King and Lord of heaven and earth, and for a man to haue it made known to him, that God hath loved him before the world was, and that he loving him, he loues him for ever? out of question that must needs fill his heart with ioy unspeakable and glorious, that is the hidden Manna,& that is the new name that none knows but he that hath it, spoken of revel. 2.17. In that Gods chosen are acquainted with Gods special love unto them, it makes them rejoice in their greatest afflictions, yea in the flames of fire to sing and rejoice. And therefore let the world deem what it will of the state of Gods chosen; in this world without question it is a state and condition most excellent, and full of sweet and heavenly comfort. And for a second use: Is it so that the Lord in time, yea in the time of this life, Comfort for poor sanctified souls that are dejected because they feel not heavenly sweetness& comfort. makes known his eternal love to his chosen, and is he pleased to inform them of it, and to assure them of it by his own good Spirit? Then here is matter of comfort for poor sanctified souls, that are dejected and cast down, in that they feel not heavenly sweetness and comfort, for so the case may be, and is many times, a man or woman may feel the holy Spirit of God working in them in special manner, and yet haue not a sense and feeling of Gods love to them: Well is the case so with thee whosoever thou art? Dost thou feel the holy Spirit of God working in special manner; and yet thou hast not a sense and feeling of Gods love to thee? Comfort thyself, the Lord will at one time or other, even in the time of this life, acquaint thee with his own heart and good will towards thee, and assure thee of it by his own good Spirit, that he hath loved thee from all eternity: and know this for a truth, that the Lord reserveth his chiefest comfort for the fittest time. When Daniel was in the lions den, then was he comforted; when the three companions of Daniel were in the hote fiery furnace, then did the Lord sand comfort to them; when Paul and Silas were in prison and made fast in the stocks, then found they most comfort, Act. 16.25. And so doubtless when thou art plunged into the deepest distress, and when thou art in the greatest trial, and thinkest thou shalt sink and not be able to hold out, as when sickness comes, and death draws near, and hast most need of comfort, even of this comfort of assurance of Gods love to thee, then assuredly thou shalt haue it, then will the Lord even shed abroad his love into thine heart by his own good Spirit: think on that to thy comfort. In the next place, in that the Apostle saith, the holy Spirit of God witnesseth with our Spirit that we are the children of God, that is, as I shewed, the holy Spirit of God doth by an inward secret inspiration inform us, and inwardly persuade us that God is our Father, and so witness together with our own hearts, sanctified and renewed by grace, and sprinkled with the blood of Christ, that we are by grace and favour the children of God: we may raise this conclusion, this point of truth. That Gods children may in the time of this life be infallibly assured of Gods special and fatherly love towards them, Gods children may in time of this life be infall●bly assured of Gods fatherly love to them. they may even whilst they live here in this world know it, and be certainly assured of it, that God loues them in particular, and hath loved them from all eternity, and be assured that they in particular are in the state of grace and salvation, and in the number of Gods chosen: for why, The holy Spirit of God is the Spirit of truth, joh. 14.17. and he cannot lye nor deceive, his testimony must needs be most certain, sure and infallible, he cannot be deceived, neither doth he deceive any. And Gods chosen haue in themselves in the time of this life, the witness and persuasion of the Spirit of God, that they are the children of God, as the Apostle here saith. And to this purpose also speaks the Apostle in that place before cited, 1. Cor. 2.12. We haue not received the spirit of the world, but the Spirit which is of God, that we might know( that is) that we might certainly know the things that are given us of God, even the things that concern our eternal happiness and salvation, both grace here, and glory hereafter. And 1. joh. 4.13. We know saith Saint John, that we dwell in God and God in us, and so are in the special favour of God, because he hath given us of his Spirit. And hence it is that the holy Spirit of God is said to be to Gods chosen as a seal, and as an earnest of their inheritance, as 2. Cor. 1.22. God hath sealed us( saith the Apostle) and hath given the earnest of his Spirit in our hearts. And Ephes. 1.13.14. saith the Apostle, Ye were sealed with the holy Spirit of promise, which is the earnest of our inheritance. And Ephes. 4.30. grieve not the holy Spirit of God, by whom we are sealed unto the day of redemption. And again, true sanctifying grace in the heart, and the power, of grace in the heart and life, is an infallible evidence and testimony of Gods special love to those that haue it. As 1. joh. 3.14. We know we are translated from death to life, because we love the brethren. Any measure of true love to God, to his children, to his word and holy ordinances, powred into the heart by the holy Ghost, is a certain demonstration of it, that a man or woman is translated by the mighty hand of the most High, from death to life, and set into the state of grace and of salvation: and especially the grace of true justifying faith, is a sure evidence of Gods special grace and favour to those that haue it. For as true justifying faith is a necessary fruit of Gods eternal election, and of his preordination to eternal life, Acts 13.48. As many as were ordained to eternal life believed; so is it an argument of confirmation to the soul of him in whom it is, that he is elected and shall be saved, John 3.16. God so loved the world, that he hath given his onely begotten son, that whosoever believeth in him should not perish but haue everlasting life. Hence one that finds tue faith in his own heart, may reason thus; Truth itself hath said, whosoever believeth in the son of God, shall not perish but haue life everlasting; mine own heart tells me, that I beleeue in the son of God, therefore I am sure I shall be saved. A Popish shift met withall. It is but a shift of the Papists, to say, that a man cannot know whether he haue faith in himself or no: for if a man haue true faith in his heart, he may discern it, at least the power of it, and the fruits of it. Yea but( say they) certain knowledge of faith, doth not infer certain knowledge of grace and of salvation. That is weaker then the former. For by faith( saith the Apostle) we haue access to this grace wherein we stand and rejoice, under the hope of glory of the sons of God, which hope shall never deceive us nor make us ashamed, Rom. 5.25. again, by justifying faith a man may know that Christ is in him, and how then should he not know that he is in the favour of God? Christ is not in the reprobate that are out of Gods favour, but in Gods elect, in whom after they be called he dwells by faith, Ephes. 3.17. And therefore doubtless on these grounds we may resolve on this as a certain truth, that Gods chosen may in the time of this life be infallibly assured of Gods special and fatherly love towards them, and may be certainly assured by the witness and persuasion of Gods Spirit, and by the evidence of grace, especially by justifying faith in their hearts, that they in particular are in the state of grace and of salvation, and in the number of Gods chosen, The Papists confuted in that they hold that a man cannot come to infallible assurance of his own salvation in this life. and that they are such as shall be saved. Now then for use, first this truth is directly contrary to that which is held and taught by the Papists, it doth directly cross their tenant, and their doctrine they hold& teach, that a man cannot in the time of this life come to be infallibly assured that he in particular is in the state of grace& of salvation, and that he in particular shall be saved. They say a man may haue a good hope that he shall be saved, but he cannot be infallibly assured of it, that they deny, and they call such special persuasion faithless, and a damnable false illusion, and a mere presumption: and on this text they give this annotation: Say they, the testimony of the Spirit here spoken of, is nothing else but the inward good motions, comfort, and contentment which the children of God do daily feel more and more in their hearts by serving him, by which they haue as it were an attestation of his favour towards them, whereby the hope of their justification and salvation is much corroborated and strengthened. See the false dealing of these subtle sophisters: the Apostle saith directly, the Spirit witnesseth with our spirit, that we are the children of God; they mince the matter, and say, Gods children haue as it were an attestation of Gods savour towards them. And again, they make the witness of the holy Spirit of God to be good motions, comfort, and contentment in the hearts of Gods children, arising from their serving of God, and from their own good works, which is a mere corruption of the text: there is no such thing either in the text, neither can any such thing be gathered from it by any good consequent. And indeed the good motions, comfort, and contentment in the hearts of Gods children, are rather fruits and effects of the testimony of the Spirit of God, then the witness of the Spirit itself; for the holy Spirit of God doth first witness Gods love to his chosen, and then he stirs up good motions in them, and then works comfort and contentment in their hearts. Oh but say the Papists, touching the evidence of faith, a man cannot beleeue that he in particular shall be saved, because he is not name in particular in the Bible. They speak idly, the general includes the particular, yea the holy Ghost speaks particularly, Rom 10.9. If thou confess with thy mouth the Lord Iesus, and beleeue in thine heart that God raised him up from the dead, thou shalt be saved: and every one that truly believes is to take it to himself as if he were name. Yea but( say they) where doth the Scripture say, that they do beleeue? that is also most ridiculous. The Scripture doth not indeed say, that I John, or I Paul do beleeue, it onely sets down faith, that I beleeue, the particular act of faith whereby I beleeue is in my heart, and is not believed but known by feeling: a child of God doth not beleeue that he believes, but he feels it. And therefore notwithstanding these cavils of the Papists, it is still a truth, that Gods chosen may in the time of this life be infallibly assured of Gods special love towards them, and may certainly be assured by the witness and testimony of Gods Spirit, and the evidence of grace, and especially of justifying faith, that they in particular are in the state of grace, and of salvation. And for a second use, this may be a ground of strong comfort to every child of God: Strong comfort to every child of God. a child of God finding in himself the witness of Gods Spirit, and the evidence of faith, and the fruits of grace, may be assured of it, and that infallibly, that he is in the state of grace and of salvation, and that God loues him, and hath loved him from all eternity: yea he may be as sure of it as Christ is in heaven, that he shall be saved. Yea but will some say, How shall I know that it is the Spirit of God persuading my heart that I am the child of God, and that I am not deceived by some illusion of Satan, or some carnal presumption? I answer. The difference of a true testimony of Gods Spirit, Difference between the testimony of Gods Spirit and a satanical illusion or carnal presumption, is in three things. and a satanical illusion working in men a vain presumption, is in three things. First, the persuasion of Gods Spirit is grounded on the truth, power, and mere mercy of God, and on the merits of Christ: but a satanical illusion is grounded on outward blessings or common graces, and either in whole or part on a mans own works and merits. Secondly, the witness of Gods Spirit is powerful and effectual, working a thorough persuasion of Gods love and confidence in his mercy, and so loud a crying Abba, Father, in the heart of a child of God, as in comparison of that saith Luther, Luther. the great and horrible roarings of the Law, of sin, of death, and of the divell and hell, are nothing, neither can be heard: but the illusion of Satan is hollow and deceitful, and doth onely stammer out a bare assertion, that a man is the child of God, without any inward testimony of the sweetness of Gods love, or any affiance in his mercy. Thirdly, the testimony of the Spirit of God is much assaulted with doubts and fears, more or less, at one time or other; but the illusion of Satan is never troubled with any such doubtings or fears, that is ever bold and presumptuous so long as it continues: indeed in the time of adversity it vanisheth and comes to nothing; and they that haue onely a vain presumption, they commonly say, they haue always had a strong belief, and they never doubted. If then thou haue in thee a persuasion of Gods special and fatherly love towards thee, grounded on the truth and power of God, and on the mere mercy of God, and on the merits of Christ, and such a persuasion as is powerful and effectual, working in thee a thorough persuasion of Gods love, and confidence in his mercy, and boldness to appear before the throne of grace, and thou dost feel thy persuasion assaulted with doubts and fears, more or less, at one time or other, though not overcome; doubtless it is the Spirit of God persuading thine heart that thou art a child of God, and that thou art in the state of grace and of salvation; and thereupon thou mayst haue strong consolation, and rejoice with ioy unspeakable and glorious: and thereupon thou mayst conclude to the comfort of thine own soul, that thou art sure to be saved, and the gates of hell shall never be able to prevail against thee: and that is a ground of sweet and excellent comfort. Now before I leave this point, Another cavil of the Papists. I hold it needful to answer another cavil of the Papists: they do further cavil against the truth now stood on after this manner. Say they, though a man may be assured that for the present he is in the state of grace; admit that he be so, yet he cannot be sure of his salvation: for say they, he cannot be sure that he shall continue and persevere in that state to the end, the witness& testimony of Gods Spirit may be extinct and put out, justifying faith may be lost, and the gifts of grace, the fruits of grace may whither, and may come to nothing: how then can any man build on these grounds infallible assurance, and never failing assurance of his own salvation, and that he shall certainly be saved? To this I answer. This is but a cavil of mans carnal reason, and this is a monstrous boldness in them; for by this means they call into question the truth and promise of God, the power of God, the deeds of our blessed saviour, the prayer of Christ, the eternal love of God, and his unchangeable decree of saving some. For why, Gods chosen come to know and to be assured that they are in the state of grace and of salvation, by the witness and testimony of the Spirit of God, and by the evidence of grace, and especially of justifying faith in their hearts, and by the fruits of grace; and that assurance of theirs is settled and grounded on the truth of God which cannot lie, on the truth of his promise made known to them in his word, as namely, that joh. 3.36. He that believeth on the son hath everlasting life: On the power of God by which they are kept through faith to salvation, 1. Pet. 1.5. On the deeds of Christ, together with whom they are quickened, and raised, and made to sit in certain hope of an heavenly possession, Ephes. 2.5.6. On the prayer of Christ that could not be in vain, but was certainly heard of his heavenly Father. joh. 17.20. I pray not for these alone, but for them also which shall beleeue in me through their word: On the eternal love of God from which nothing can separate them, verse 39. of this Chapter: On the immutable decree of God which stands fast for evermore, The foundation of God remaineth sure, and hath this seal, the Lord knoweth who are his. 2. Tim. 2.19. Let then neither the Papists or any enemy of Gods grace think that he is able to race this foundation of comfort, the assurance of Gods chosen, that they are in the state of grace, and of salvation, they shall never be able to do it, it stands on firm grounds, even on such grounds as can never be shaken. Indeed the comfortable persuasion of some of Gods chosen, that they are in the state of grace and of salvation, may for a time be weakened through the neglect of the means, or by falling into some grievous sin, or by a secret withdrawing of grace and comfort of it, may be lost for a time, and the faith of Gods chosen may be wounded, and the actions of it troubled, but it can never be wholly and finally lost. The Lord hath made a faithful promise, Ierem. 32.40. I will put my fear in their hearts, that they shall not depart from me: and Christ hath made it known, that his will is, that they whom his Father hath given him be where he is, that they may behold his glory which his Father had given him, joh. 17.24. He is the author and finisher of their faith. Heb. 12.2. Now further observe we, the Apostle here joins together the witness of the Spirit of God and of our spirit, as we shewed, of our regenerate part of the heart and conscience sanctified, and renewed, and sprinkled with the blood of Christ, and quieted and cleared. Hence then we are given to understand thus much. That the holy Spirit of God and the heart and conscience renewed and sanctified do ever concur& meet together in witnessing Gods special and fatherly love. Gods holy Spirit doth persuade thē, and them only, of Gods eternal love towards thē whose hearts are sanctified and renewed by grace. The holy Spirit of God doth persuade them, and them alone, and none but them whose hearts are sanctified and renewed by grace, and haue the power of grace in their hearts and lives, that God loues them, and hath loved them from all eternity, and that they are in the state of grace and of salvation. We read Act. 15.8.9. Act. 15.8.9. the Gentiles having heard the gospel believed, and God gave them his Spirit, yea he did by his good Spirit witness his fatherly love to them: their hearts being purified by faith, that is, their hearts being sprinkled with the blood of Christ apprehended by faith, and thereby freed from the guiltiness of sin, and also purged from the filthiness of sin, and they being sanctified, God which knoweth the hearts bare them witness in giuing to them the holy Ghost even as he did unto us, and he put no difference between us and them, after that by faith he had purified their hearts, saith the text. Galat. 3.14. the Apostle saith, By faith we receive the Spirit of promise. His meaning is, we believing in Christ, and being sanctified, we receive the Spirit of God more fully and manifestly dwelling in us to our sanctification, and to our assurance touching our redemption. 1. joh. 3.21. saith Saint John, If our heart condemn us not, if our conscience be sanctified, and cleared, and quieted, we haue boldness towards God, we haue then God who knows all things, to witness with us by his good Spirit, even to witness to us his grace, and favour, and mercy, and we may appear before him with boldness. 1. Pet. 1.2. the Apostle puts these two together, obedience and the sprinkling of the blood of Iesus Christ, and sanctification of the Spirit: Elect according to the foreknowledge of God the Father, unto sanctification of the Spirit, through the obedience and sprinkling of the blood of Iesus Christ. And these testimonies may sufficiently clear this to be a truth, that the holy Spirit of God doth persuade them, and them alone, and none but them, whose hearts are sanctified by grace, and haue the power of grace in their hearts and lives, that God loues them, and hath loved them from all eternity, and that they alone are in the state of grace and salvation: and The grounds of it are these. 1. The Spirit of Adoption is also a Spirit of sanctification, and he makes Gods chosen the workmanship of God, created in Christ Iesus to good works, Ephes. 2.10. And then he witnesseth to them that they are the children of God. 2. again secondly, the holy Spirit of God is the Spirit of truth, he cannot possibly witness an untruth, he cannot witness that a child of the divell( as every one is that commits sin, 1. joh. 3.8.) is a child of God; he cannot, neither will he testify any one to be a child of God whom he never sanctified. And therefore on these grounds we may set down this for a certain truth, that the holy Spirit of God doth persuade them, and them alone, and none but them, whose hearts are sanctified, and haue the power of grace in their hearts and lives, that God loues them, and hath loved them from all eternity, and that they, and none but they, are in the state of grace and of salvation. Now then to apply this: first, this truth serves to discover that the persuasion of every one that persuades himself that his spiritual state is good, and that he shall be saved, every ones persuasion that his spiritual state is good, is not the persuasion of the holy Spirit of God. is not the persuasion of the holy Spirit of God. Who is it that hath not a good conceit of himself,& that will not say, he hopes to be saved? even the drunkard, the filthy person, the common blasphemer, and the like, will not stick to say, they hope to be saved, and to go to heaven: and civil honest persons, they are strongly persuaded that they are highly in the favour of God, and that they are in the state of grace, yea that it is God himself that persuades them so to think. poor souls, they deceive themselves, the truth now delivered shows, that their persuasion is but a mere groundless presumption; a man cannot comfortably persuade himself that he is in the state of grace and of salvation, if he haue not Gods hand and seal to show for it, even the seal of his good Spirit: and he hath not that, unless he find the stamp and image of that seal on his own heart and soul. The holy Spirit of God persuades no man that he is a child of God, unless his own heart can witness that he is born of God, and begotten again of the immortal seed of the word of God, and born anew of the Spirit of God. If thou beest a drunkard, a Sabbath breaker, a common sweater, or the like, and sayest the Spirit persuades thee that thy case is good, and thou shalt be saved; thou art a liar against the holy Ghost, it is not Gods Spirit, but a lying spirit, that so persuades thee, thou bearest not the image of the Spirit of God, but the image of the divell: Gods Spirit witnesseth indeed, but his witness to thee is heavy and fearful, that thou and such as thou art shalt be damned, Comfort to poor sanctified souls who in regard of their own weakness are many times driven to doubt whether God loues them or no. thou living and dying in that state: and therefore take heed of so deceiving thyself. And for a second use: Is it so that the holy Spirit of God doth persuade them, and them alone, and none but them whose hearts are sanctified and renewed by grace, and haue the power of grace in their hearts, and do express it in their lives, that they are the children of God, that God loues them,& hath loved them from all eternity, and that they are in the state of grace& of salvation? Here is thē a ground of comfort for poor sanctified souls, who though they be truly sanctified, yet in regard of the weakness and imperfection of their own inherent holinesse and sanctification, are many times driven to doubt whether God love them or no, and whether they be in the state of grace and salvation or no. Such persons are to consider, they haue not onely their own hearts to witness Gods love to them, which because of the imperfect sanctification of them, might make them rather doubt of it then be assured of it, but they haue also the holy Spirit of God to witness with their hearts and consciences, truly sanctified and renewed by grace, that they are the children of God, and his witness is infallible and undeniable: the Lord cannot refuse the witness of his own good Spirit, and this is a great mercy of God vouchsafed to his children. A witness we know amongst men is called in doubtful cases, that by his testimony he may clear the truth; so when the conscience of a poor sanctified sinner, is wavering and doubting of Gods love, in regard of the imperfection of holinesse in itself, then the Lord vouchsafes his own good Spirit to witness it to him, and his witness puts the matter out of all doubt and question. If then thou feel thine own heart and soul truly sanctified and renewed by grace,( and thou mayst know that thine heart is truly sanctified by the inclinations, motions, and affections of it,) if thou feel thine heart rightly affencted with the mercies of God, the comforts in Christ, and the comforts of the word of God, that thou dost esteem them and prise them above all things in the world, and thou hast a true love to God, to his word, and to his ordinances, to his children, because they are his children, and thou hast a true and sound hatred of sin in thyself, and in all others, yea in thy nearest and dearest friends; though thy sanctification be imperfect, and in regard of the imperfection of it, gives thee but a weak testimony of Gods love, yet then the Lord will vouchsafe to thee the witness of his own good Spirit, and his witness will be taken, it is infallible, and strong, and the Lord cannot refuse it, his witness will bear thee out before the iudgement seat of the Lord Iesus. Come we now to speak of the general thing laid before us in this verse: namely, the thing witnessed in these words, That we are the children of God. The same Spirit beareth witness with our spirit,( saith the Apostle) that we are the children of God, that is,( as we shewed) that we are now by grace and favour actually accounted Gods children, even the adopted sons and daughters of God, in and through Christ. Now here haply some may desire to haue the point of adoption a little further opened and cleared, they not so well understanding it. To give them therefore satisfaction, I will labour to lay it forth a little further; and to this purpose know, that a child of God, is either by nature or by grace; the child of God by nature is Christ, as he is the eternal son of God, begotten of his Father from everlasting, and therefore called the onely begotten son of God, joh. 3.16. God so loved the world, that he gave his onely begotten son. A man is the child of God by grace three ways. A child of God by grace is three ways: 1. Either by creation, as Adam was before his fall, and as the good Angels now are. 2. Or by personal union, and thus Christ as he is man is the child of God, his manhood being received into unity of person with his Godhead. 3. Or by the grace of adoption, and thus all true believers are the children of God. By nature they are the children of wrath as well as others, but by the grace of adoption they are actually accounted Gods children, in and through Christ. And the ground of their adoption is their union with Christ, The ground of adoption of Gods children. they being united and knit to Christ by the bond of faith, and by the bond of his Spirit: and having fellowship with him who is the natural son of God, they come to be actually accounted Gods children by grace, in and through Christ, and so their adoption follows their justification, and is annexed to it. There is a divine whom I will not name, who in a Treatise of his, makes adoption to be in order of nature before justification, but I see no sufficient ground for it: it is the received opinion of the best divines, that it follows justification, and is annexed to it, and there is good ground for it in the Scripture. Galat. 3.26.27. the Apostle saith: Ye are sons of God by faith; for all ye that are baptized haue put on Christ: as if he had said, ye are by baptism engrafted into Christ, and made one with him by faith, and haue fellowship with him who is the natural son of God,& therfore ye are the sons of God. joh. 1.12. joh. 1.12. it is said, As many as received Christ, to thē he gave power, or gave this privilege, or this dignity to be the sons of God, even to them that beleeue in his Name. Where we see, that believing in Christ, and receiving of Christ to justification, is made the ground of adoption. Now in the grace of adoption we must further know, 2. Acts of God in the grace of adoption. there be two acts of God, one is acceptation, whereby the Lord is pleased to accept men for his children by grace and favour; and the other is regeneration, whereby they are born of God, and whereby the Lord makes them new creatures, and doth restore in them his own image, in righteousness and true holinesse, which the Apostle Peter, 2. Pet. 1.4. 2. Pet. 1.4. calls a participating of the divine nature. And herein lies a main difference between Gods adoption and mans adoption, Difference between Gods adoption& mans. man in adopting a child of another, may accept of him for his son, and may give him the privileges of a son, but he cannot communicate his qualities and nature to him: But God adopting us for his children, he doth not onely accept of us for his sons, but he also imprints his own nature and his own image on us by the grace of regeneration. Thus then we are to conceive the point of adoption. How the point of adoption is to be conceived. That Gods children being by nature the children of wrath as well as others, are by the grace of adoption, they being united and knit to Christ by the bond of faith and by his Spirit, and having fellowship with Christ, who is the natural son of God, they are actually accounted Gods children,& the Lord is pleased to accept them for his children by grace and favour in and through Christ, and doth also stamp his own nature and his own image on them by the grace of regeneration. Come we now to the thing the Apostle speaks of here, witnessed by the holy Spirit of God, and by the sanctified heart, namely this, that himself and the believing Romans were the children of God, that is, were by grace and favour actually accounted Gods children, even his adopted sons and daughters in and through Christ. Hence several things are offered. As first this, that God loues his chosen, believing in Christ, and being justified by Christ, God loues his chosen now believing in Christ, with a fatherly love. and having fellowship with Christ, with a fatherly love, and with a tender affection, and they are most dear and precious to his holy majesty, and he accepts their persons, and accounts them as his own dear children. We find that the Lord in many places of Scripture takes to himself the name and title of a father, in relation to his chosen and faithful ones, and makes known that he bears a fatherly love and affection to them. Malac. 3.17. I will spare them saith the Lord, as a man spareth his son that serveth him. Psal. 103.13. As a father hath compassion on his children, so hath the Lord compassion on them that fear him. Isai. 66.13. the Lord compares himself to a mother, and his tender affection to his chosen and faithful ones, to the affection of a mother: saith he, As one whom his mother comforteth, so will I comfort you, and you shall be comforted in jerusalem. Zach. 2.8. the Prophet makes known, that Gods chosen and faithful ones are as dear and precious to him as the apple of his eye, and that he ten●ers them as the apple of his eye: He that toucheth you, toucheth the apple of his eye. And that the Lord bears this love and tender affection to his chosen, believing in Christ, and being justified by Christ, the Apostle makes it plain, Ephes. 1.5.6. when he saith, Who hath predestinate us to be adopted through Iesus Christ unto himself, according to the good pleasure of his will: to the praise and glory of his grace wherewith he hath made us accepted in his beloved, that is, in Christ. For why,( to give you the reason and ground of this) the Lord looks on his chosen, believing in Christ, and by him justified and sanctified, not as they are in themselves, but as they are in his beloved son,* The son of his love: Coloss. 1.13. Coloss. 1.13. and as they are in his son in whom he is well pleased: {αβγδ}. as himself speaks, Mat. 3.17. and so he bears the same love to them that he doth to his own son. And therefore doubtless God loues his chosen, believing in Christ, and being by Christ justified, with a fatherly love and with a tender affection, they are most dear and precious to his holy majesty. Haply here it will be said, God loues his chosen from everlasting, and he loues them even before their calling and conversion, and before their justification and adoption, yea he loues them with great or much love, as Ephes. 2.4. Ephes. 2.4. God which is rich in mercy, {αβγδ}. through his great love wherewith he loved vs. I answer. It is true, the Lord loues his chosen before their calling, and before their justification and adoption, and that with great or much love; yet with that degree of his love that is proper to his elect uncalled, and as his elect onely known to himself so to be, and in time to be called, justified, and adopted: but when they are called, justified, and adopted, he then loues them with a further degree of his love, even to the actual acceptation of their persons, and of their good works, as pleasing to him in Christ. Note. Indeed Gods love in itself admits neither more nor less, but as it is reached out to his chosen, there be different degrees of it. Now then for use of the point: first this truth that God loues his chosen, Sweet comfort for all such as truly beleeue in Christ the God of Christ is their God, and the father of Christ their father. believing in Christ, and being justified by Christ, and having fellowship with him, may yield matter of sweet and of excellent comfort to all that truly beleeue in Christ, and are by him justified, and find that they haue fellowship with Christ. Art thou one truly believing in Christ, and by him justified? dost thou find that thou hast fellowship with Christ? Surely then the God of Christ is thy God, the Father of Christ is thy Father, joh. 20.17. joh. 20.17. Tell my brethren, I ascend unto my Father and to your Father, unto my God and your God. And he loues thee with a fatherly love, yea with the same love he bears to his own dear son, to the son of his love; and assure thyself he will deal with thee as a most loving, gracious, and tender hearted father. There is no earthly father, be he never so great, that can deal so well with his child whom he loues most dearly, as the Lord thy heavenly Father is able to deal with thee; and his love exceeds the love of the tenderest father in the world, as far as God himself exceeds dust and earth, sin and corruption; and out of his tender love to thee, he will suffer thee to want no manner of thing that he knows to be good for thee, either in respect of soul or body, and he will bear with thy infirmities and frailties in doing good things, thine heart being set right to please him, yea he will tender thee as a loving father, when thy body lies under sickness, under pains or griefs, Psal. 41.3. Psal. 41.3. The Lord may and doth suffer his children to lie under affliction for a time, for good causes best known to himself. As an earthly father perceiving cause of further good, doth sometimes suffer his child to bite on the bridle, to lie in prison, to be in want, and as the saying is, he may see his child need, but he cannot endure to see him bleed: so doubtless thy heavenly Father for much good known to his holy majesty, may suffer thee to lie under affliction, that thou mayst be humbled, and schooled, and waned from the love of the world; but to sink under thy affliction, and utterly to perish under it, he cannot endure it, he will not suffer it, he will not see it, he will certainly put under his hand; yea he loving thee with a fatherly love, he will not suffer any thing to hurt thee, the harms, wrongs, and injuries that are done to thee, they pierce as it were his gracious bowels, and he will not endure them. And so for a second use, take notice of this whosoever thou art, that dost hate, or harm, God will not suffer his children whom he loues most dearly to be wronged and abased,& not avenge it. or wrong any one that truly believes in Christ: will an earthly father suffer his child whom he loues dearly, to be buffeted and beaten, wronged and abused, if he be able to help it? surely he will not: and will the Lord then who is infinite in power, able to do whatsoever he will, suffer any of his children whom he loues most dearly, being bought with the precious blood of his own dear son, to be wronged, and abused, and not avenge it? No, no, certainly he will not: as he said to Abraham, Genes. 12.3. he will bless them that bless his children, and he will curse those that curse them: his revenging hand will be against all that harm or wrong the poorest of his children. think on this, thou that art a persecutor of Gods children, and thou that dost harm or wrong any one that truly believes in Christ, be it but a poor silly man in the world; remember this that he hath a Father that is able to right his cause, yea a Father that loues him dearly: and if he make his moan to his Father, and out of the bitterness of his soul complain to him, he will hear him: and if he rise up for his defence, and his hand take hold on iudgement, then woe to thee. Thou mayst be as a whip or scourge on the back of a child of God for a time, but when the Lord hath done his own will and work by thee on his child for his good, then will he cast thee as a rod into the fire of his everlasting vengeance. Now before I leave this point, one other short use is to be made of it: We are to esteem of Gods chosen now believing in Christ as of those that are dear and precious to the Lord. is it so that God loues his chosen, now believing in Christ, and being by him justified, with a fatherly love, and with a tender affection? are they right dear to his holy majesty? Surely then we must learn to esteem of them; we are to esteem of them as of Gods redeemed ones, and as of his dear ones, and as of those that are of great price with the Lord, and of high account with his holy majesty. And to this purpose consider we, that Gods chosen, now believing in Christ, and justified by him, are of such price with the Lord, and so esteemed of him, as that for their sakes he doth many times extend his bounty to the wicked, and the wicked fare the better for their sakes, and for their sakes the Lord bestows many temporary benefits on the wicked: yea the Lords love to his chosen now believing in Christ, is so great, as that he makes more account of one of them, then of ten thousand worldlings, yea ten of them shall stand before him to turn him from anger to mercy, when he will not vouchsafe to respect ten thousand such as the world honoureth for men or women of great account. If ten of them had been found in sodom, the whole city had been spared for their sakes, and had escaped the fearful plague of fire and brimstone, Genes. 18.32. Genes. 18.32. And for Noahs sake was Cham preserved from the deluge: and Paul had the lives of all given him that were in the same ship with him, Act. 27.24. Are these then such as we cannot abide, and such as we hate and contemn? and are these eye sores unto us, and such as harm the place where they are, and they must be removed or else we shall not be well? Oh learn we to see their price with God, and the good that comes to the place where they dwell, even for their sakes; and learn we to esteem of Gods chosen believing in Christ, as we ought, even as of Gods dear ones, and as of such as are of great price with the Lord; and let them be dear to us, and let us make precious account of them. In loving them we shall testify our love to God himself: for it is a sure rule, love me and love my child, and if thou love not my child, thou lovest not me: and so indeed if thou love not the children of God, thou lovest not God. every one that loveth God which begot, loveth him also which is begotten of him, 1. joh. 5.1. If thou love not the children of God, assuredly thou lovest not God himself, say or pretend what thou wilt. As the world and men of the world are ready to say, they love God with all their hearts, they would be sorry else, and yet such as are the adopted sons and daughters of God they cannot abide, those they hate and contemn. Do they love God? No, no, they lie, and deal not truly with their own souls: thou lovest not God whosoever thou art, if thou love not those that are beloved of God. Now in the next place, in that the Apostle here saith, the thing witnessed by the holy Spirit of God and by the sanctified heart, was this, that himself and the believing Romans were the children of God, were by grace in Christ actually accounted Gods children, even the adopted sons and daughters of God in and through Christ; we are further to take notice of the excellency, and of the honour, and dignity of Gods chosen, believing in Christ, and being by him justified, Gods chosen now believing in Christ are advanced to great excellency and dignity. and having fellowship with Christ. And the point is this. That Gods chosen, believing in Christ, and being by him justified, and having fellowship with Christ, they are advanced to great excellency, they are highly honoured and dignified, they are accounted the sons and daughters of the most High, even of the Lord of heaven and earth, and that is a great honour to them. We read 1. Sam. 18.18. when david heard of matching with Sauls daughter, Alas( saith he) what am I, and what is my life, or the family of my father in Israel, that I should be son in law to the king? And again, when Sauls seruants dealt with him to the same purpose, saith he, verse 23. Seemeth it to you a light thing to be a kings son in law? And so it may be truly said in this case, is it a light or small thing to be the adopted son or daughter of God, the great Lord and King of heaven and earth? Without question it is a matter of wonderful excellency, and to haue such a sonship is more a thousand times then to be the son of the most mighty Prince in the world. Isai. 43.4. the Lord saith of his people, Because thou wast precious in my sight, and thou wast honourable and I loved thee: as if he had said, since I haue taken thee for mine own, and thou hast been my peculiar people, thou hast been excellent and honourable above all the people in the world. And hence it is that Gods chosen now believing in Christ, and by him justified, are said to be kings and Priests to God, that Christ hath made them kings and Priests to God his Father, revel. 1.6. And 1. Pet. 4.14. the Apostle saith, The Spirit of glory and of God resteth on them: and therefore doubtless they are honourable and glorious. Eccles. 10.7. the Preacher calls them Princes: speaking of the confusion and disorder that he saw in the world, he saith, I haue seen seruants on horses, and Princes walking as seruants on the ground. He means by Princes, the chosen of God and his faithful ones. And indeed if we consider the bottom of the base estate from which Gods chosen now believing in Christ are brought, and the top of glory to which they are advanced, it will plainly appear to us that they are exceedingly advanced to great excellency, and to high honour and dignity they are by nature children of wrath, bondslaves of sin and Satan, enemies to God, and rebels against his holy majesty, liable to all plagues and judgements, and in a miserable state and condition: and by the grace of adoption they are advanced to be sons and daughters of the most high Lord and King of heaven and earth, yea to be heires, as verse the next, even fellow heires with Christ, Rom. 8.17. and to haue right and title to all good things in this world, and to the crown of glory in heaven. And so it must needs be acknowledged, that they now believing in Christ, they are advanced to great excellency, and they are highly honoured and dignified. And for the use of this, first this truth serves much for the comfort and for the cheating up of the hearts of poor despised ones in the world, truly believing in Christ, Comfort to poor despised ones in the world, they truly believing in Christ. and being by him justified. Though they be poor and despised in the world, and vilified, and abased, and held as the refuse and ofscouring of the world, yet believing in Christ, they are not onely dearly beloved of the Lord, but they are also highly honoured and dignified, they haue this honour vouchsafed to them, they are accounted the sons and daughters of the great Lord and King of heaven and earth: and in that respect they are equal to the greatest that believes in Christ. The believing shepherd, or the believing kitchen boy may call God his Father as well as the believing king; such honour haue all the Saints of God, which may comfort them and cheer up their hearts. Indeed the honour and glory of Gods chosen believing in Christ, doth not appear to the eye of the world, it lies hide from the world, either under affliction, or under that excellent grace of humility, which the world accounts baseness, and as Saint John( 1. joh, 3.2.) saith, we are now the sons of God: but yet it doth not appear what we shall be, but the time shal come when the world shall be eye-witnesses of their honour and glory. When the Lord Iesus shall show himself from heaven in endless glory in his own person at the day of iudgement, he shall then come to be glorified in his Saints, and to be made marvelous in all them that beleeue, 2. Thess. 1.10. 2. Thess. 1.10. At his appearance he shall not onely be infinitely glorious in his own person, but he shall also be glorious in his Saints, he glorifying them, and they appearing with him in glory, and that to the admiration of all that shall look on them, even to the amazement of men and Angels: and that is a matter of sweet comfort to poor despised ones in the world that truly beleeue in Christ. again for a second use, is it so that Gods chosen, believing in Christ, Gods chosen believing in Christ must carry themselves answerable to their honour and dignity. and being by him justified, and having fellowship with him, are advanced to so great excellency, and so highly honoured and dignified, as that they are accounted the sons and daughters of the most high Lord of heaven and earth? Surely then it concerns them, and it is their duty, to carry themselves answerable to so great honour and dignity, as the Lord saith by his Prophet, Malac. 1.6. If I be a Father where is mine honour? And as the Apostle saith, 1. Pet. 1.17. If ye call him Father, which without respect of persons iudgeth according to every mans work, pass the time of your dwelling here in fear. When david kept his fathers sheep, he behaved himself like a shepherd, but when he was called from the sheepfold and advanced to be a King, he carried himself accordingly; and so ought Gods children to do, being called from being the children of the divell to be the children of God the great Lord and King of heaven and earth, they are to carry themselves as the sons and daughters of so great a King, and answerable to the honour vouchsafed to them. What a shane were it for a Kings son to carry himself as a base peasant, and to behave himself like a drudge? And is it for a child of God to carry himself as a vassal and slave to sin and Satan, and to suffer himself to be a drudge to the lusts of his own heart? think on this, thou that dost persuade thyself that thou art a child of God, and know that the Lord looks for more honour, and fear, and reverence, and duty, and service, and holy obedience from thee, then he doth from those that are not his children: If thou be proud, if thou be vain and garish in thy attire, if thou be covetous and an earthworme, if thou suffer thyself to be carried after the lewd customs and fashions of the world, thy sins do more dishonour God then the sins of those that are not Gods children, yea thy sins are more offensive to God, and more displeasing to his holy majesty, then the sins of the profane and reprobate, because thy sins are not bare transgressions of his Law, but they are committed against his mercy, against his bounty and goodness, and against his loving favour vouchsafed to thee, and thy sins haue unthankfulness joined with them, and assuredly the Lord will not suffer thy sins to escape his hand, as he saith by his Prophet Amos 3.1, 2. hear this word that the Lord pronounceth against you O children of Israel, even against the whole family which I brought up from the land of Egypt, saying: You onely haue I known of all the families of the earth, therefore I will visit you for all your iniquities: I will not suffer you to escape my hand for your sins. think on this, thou that dost persuade thyself thou art a child of God; though the Lord suffer others to run on in their sins, and reserves them till the day of vengeance, yet he will whip thee for thy sins, because he loues thee. And the greater honour the Lord hath vouchsafed to thee, the more excellent condition he hath advanced thee unto, the more doth he challenge from thee all such care and duty, as may declare thee not unworthy of so great favour. VERSE 17. If we be children, we are also heires, even the heires of God, and heires annexed with Christ: if so be that we suffer with him, that we may also be glorified with him. our Apostle having begun to speak of the excellency and dignity of Gods chosen, believing in Christ, and by him justified, goeth on from one degree of excellency to another, and having said in the verse before, that the holy Spirit of God doth witness with their sanctified souls, that they are the children of God, he here adds a further degree of their excellency, by way of consequent or consectary: he here infers, that being children, they are also heires, still insisting in himself, and in the believing Romans. Though the text original& the new translation do not express the persons, yet doubtless the Apostle means it of himself and of the believing Romans: the persons may well be supplied, as we find in the Geneua translation, If we be children, we are also heires. And the Apostle here concludes his argument, by which he proves that which he put down verse 13. That true believers mortifying the deeds of the flesh by the Spirit, shall live, his argument being this; They are the sons of God, and therefore they shall live: which argument he amplifies verse 15.16. that they haue the Spirit of God working in them as a Spirit of adoption, and witnessing to them that they were the children of God. Here he shuts up that argument, showing the necessity of it, that the children of God must needs live, because they are heires; and their inheritance is life eternal, and therefore it cannot be but that they shall live: that is the respect that this verse hath to the foregoing matter. In this verse considered by itself, there be two things laid before vs. First, an excellent dignity put on Gods children, that they are heires: the Apostle affirms this of them, as a thing properly belonging to them, that they are heires: If we be children, we are also heires, and he doth not barely affirm this of Gods children, but he further sets out that dignity by the person with whom they are heires, and that is with Christ, and heires annexed with Christ: wherein the Apostle prevents an objection; for some might say, Are Gods children Gods heires? Christ is Gods heir. This he prevents and saith, they are joint heires or coheirs with Christ. Then the second thing laid before us in this verse, is the condition of such as are heires of God, and heires annexed with Christ, namely this, that they must suffer with Christ. We are heires of God, and heires annexed with Christ, conditionally that we suffer with Christ: If so be that we suffer with him, saith the Apostle. And that is further amplified by the end of suffering, in the last words of the verse, and that is, that we may be glorified with Christ. If so be that we suffer with him, that we may also be glorified with him. And therein the Apostle includes the argument and matter of comfort to strengthen the believing Romans, and all other true believers, against the bitterness of the cross, and to persuade them to a patient and constant bearing of the cross, and so he falleth on the second general part of this Chapter, which continues to verse 31. I will lay forth his argument when I come to the handling of these words: If so be that we suffer with him, that we may also be glorified with him. Now then the sum and substance of this verse is thus much, it contains in it an excellent dignity belonging to Gods children, that they are heires, even heires of God, and heires annexed with Christ, yet with this condition, that they must suffer with Christ, that so they may be glorified with him. I will now labour to unfold the sense and meaning of the first part of this verse, and not meddle with the second part of it till we come to the handling of it: because it is the beginning of the second part of the Chapter. If we be the children of God, that is, Interpretation. if you and I be by grace and favour actually accounted Gods children, if we be the adopted sons and daughters of God in and through Christ, we are also heires; the meaning is, we haue then right and title to an inheritance, for by the law of nature inheritance belongs to children: and howsoever amongst men all children be not heires, but sons onely if there be sons, and not all the sons, but the eldest son alone, yet the case is otherwise with Gods children, be they sons or be they daughters, they are all and every one heires without exception, because with God there is neither male nor female, but all are one in Christ, Galat. 3.28. and all that are the children of God by faith in Christ are Abrahams seed, and heires by promise, as the Apostle there subjoins verse 29. of Galat. 3. even heires of God. Some would haue the word heires to be here taken passively, as if the Apostles meaning were, even Gods inheritance, or Gods possession, but that perverts the intent of this text: for the purpose of this text is not to set forth what right and title God hath to his children, but what right and title they haue to the good things of God, and therfore the word is to be taken actively, and the meaning is, even such as haue right and title to the good things of God, even to all good things, as 1. Cor. 3.21. All things are yours, and to the joys and glory of heaven, and to that inheritance that is immortal, and undefiled, and that fadeth not away, reserved in heaven, 1. Pet. 1.4. And heires annexed, or joint heires, coheirs, or fellow heires with Christ: that is, such as haue right and title to all the good things of God, and to the heavenly inheritance together with Christ, he being the natural heir of his Fathers kingdom, being his son by nature, and his onely begotten son; and we being heires of the same kingdom by adoption and grace in and through him, we are admitted to be heires with Christ. Now then thus conceive we the meaning of the first part of this verse. If we be by grace actually accounted Gods children, even the adopted sons and daughters of God, we haue then also all and every one of us right and title to an inheritance, yea we are such as haue right and title to all the good things of God, and to the joys and glory of heaven, to an inheritance that is immortal, and undefiled, and fadeth not, reserved in heaven for us: yea we haue right and title to that heavenly inheritance together with Christ, he being heir of his Fathers kingdom as the natural and onely begotten son of his Father, and we as heires to the same kingdom by adoption and grace in and through him, and so admitted to be joint heires or fellow heires with him. Come we now to such things as are here offered for our further instruction, and first in that the Apostle saith: If we be children we are heires, we see this conclusion plainly laid before vs. That Gods children are heires, and they haue right and title to an inheritance. Gods children are heires, and haue right& title to all good things, and to heaven itself. To be the child of God, is no empty title, by it we obtain this dignity, to be heires, even to haue right and title to all the good things, and to heaven itself, and to happiness and glory in heaven as heires. And to add some further evidence to this, we find in many places of Scripture, that Gods children are said to be heires, as Heb. 1.14. they are called heires of salvation. Tit. 3.7. the Apostle saith, Being justified by grace they are made heires according to the hope of eternal life. james 2.5. they are called heires of the kingdom. And Galat. 4.7. the Apostle puts down the very conclusion, If thou be a son, thou art also an heir of God through Christ. Colos. 1.12. the Apostle gives thankes to God that he had made the believing Colossians meet to be partakers of the inheritance of the Saints in light. Yea the Lord Iesus shall say to Gods children at the day of iudgement, Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundation of the world, Math. 25.34. take possession of the kingdom of heaven as your inheritance. The Scripture is plentiful in this, that Gods children are heires, and haue right and title to all good things, and to heaven itself, and to happiness and glory in heaven as heires. For why, the Lord hath appointed his children to life and glory in heaven freely. As he loues them freely without respect to any thing in themselves, so he will save them freely, to the praise and glory of his grace, Ephes. 1.6. And therefore doubtless they haue right and title to all good things, and to heaven itself, and to happiness and glory in heaven, as heires, and as to a free inheritance. Now then for the use: first this truth discovers that Gods children cannot challenge any good thing of this life, The Popish doctrine touching good works meriting eternal life, confuted. much less heaven, and happiness, and glory in heaven, on any merit or desert of their own. It is the doctrine of the Papists, that eternal life is given for the merit of good works: No, no, Gods children haue right and title to good things, and to happiness and glory in heaven, as heires, and as to an inheritance. Now( as we know) an inheritance is freely given by the father to the child, and not deserved by any merit or well-doing: yea sometimes amongst men an inheritance is given to the child who is so far from doing any thing to deserve it, as that it is yet an infant, and lies crying in the cradle, and can do nothing to that purpose. An inheritance is given by the father out of his mere love, and so Gods children having right and title to the good things of this life, and to happiness and glory in heaven, as heires, and as to an inheritance, they cannot challenge them on any merit or desert of their own. Indeed Gods children may comfortably enjoy good things, even the good things of this life, they haue right and title to them as heires, but they cannot challenge the least bit of bread on any merit and desert of their own, much less heaven and happiness, and glory in heaven: even the least good thing of this life, is given to Gods children out of the mere love of their heavenly Father, as part of their inheritance. Yea but say the Papists, eternal life is called in Scripture a reward,& therfore it is given on something done that is rewarded. It is true, it is given on something done that is rewarded, but what then doth that prove, that it is given as a reward for the merit of the thing done? Nothing less. Yea but say they, it is clear that heaven is a reward given for the merit of good works, Heb. 6.10. the author there saith, God should be unjust, if he rendered not heaven for good works: God, saith he, is not unrighteous, that he should forget your work and labour of love, which ye shewed towards his name, in that ye haue ministered to the Saints, and yet minister. I answer them, they can never thence conclude by any good form of reasoning, that God should be unjust if he rendered not heaven for the merit of good works. Indeed God should be unjust if he kept not his promise, even that promise that he hath made, to reward the good works of his children. The Lord hath freely promised in Christ to reward the good works of his children, and bound himself by his promise to reward them, and if he should forget so to do, which is impossible, then he should be unjust; that is the purpose of the holy Ghost in that place, and that is the injustice there intended by the Author of that Epistle. And therefore still it remaines a truth, that Gods children having right and title to the good things of this life, and to happiness and glory in heaven as heires, they cannot challenge any good thing of this life, much less heaven and happiness, and glory in heaven, on any merit of their own. And for a second use: is it so that Gods children are heires, and haue right and title to the good things of this life, We must renounce all merit in ourselves to the least good thing of this life,& much more to heaven, and to the happiness& glory in heaven. and to happiness and glory in heaven, as heires, and as to their inheritance? Then we must look that we lay no claim to the least good thing of this life, much less to heaven, and happiness and glory in heaven, for any merit or desert of our own. It is a corruption deeply rooted in us by nature, to think that we are worthy of good things, yea that we deserve the best good things, even in heaven itself, for some thing in ourselves: it is the common saying of blind ignorant people, and thus they speak: I know I must love God above all, and my neighbour as myself, and if I do my good will so to do, God will be merciful unto me, and I shall go to heaven. Oh we must labour to roote out this conceit, and learn to renounce all merit in ourselves of the least good thing, and learn to lay claim to the least good thing of this life onely as we are the children of God, and so heires, and haue right and title to it as part of our inheritance, freely given to us, out of the mere love of our heavenly Father; and so learn to be thankful to God for every bit of bread we haue to put into our mouths, acknowledging it to be the free gift of God, freely bestowed on us out of his mere love and mercy. And much more are we to be thankful to him for making us heires of heaven, and freely giuing to us right and title to happiness and glory in heaven, for that is such a gift as we cannot prise sufficiently; and in bestowing that gift on us, we cannot comprehend the greatness of Gods love unto us: and therefore we are to labour to be thankful to God for that above all things, and to endeavour to express our thankfulness to him in all holy obedience. That is our duty. Now before I leave this point, I will add one other short use of it: Is it so that Gods children are heires? Gods children must live in this world as heires that are yet in their minority. haue they right and title to the good things of this life, and to heaven, and to happiness, and glory in heaven, as heires, and as to their proper inheritance? Surely then they must learn to live here in the world as heires, even as heires that are yet in their nonage and in their minority, as the Apostle saith, Galat. 4.1. The heir as long as he is a child, differeth nothing from a seruant, though he be Lord of all: So though the children of God be heires of heaven, and of happiness and glory in heaven, yet they are here in this world as young heires in their minority, and they must here live as heires that are in their minority, they must be content to live at the allowance of their heavenly Father, and be content with that he gives them here, expecting their full inheritance hereafter. If their heavenly Father here keep them short, and put them to some hardship, if here he give them but a small pittance and portion of the good things of this life, they must be content with it, remembering this, that they are heires to a kingdom which in due time shall be given to them: they must here live as Abraham did, who though he was heir of the land of promise, yet was content to abide intents as a stranger, and in no city, looking for a city whose builder and maker is God, Heb. 11.9.10. And if their heavenly Father do here allow them but a small part and portion of heavenly ioy, and of heavenly comfort, they must take heed they murmur not against their Father, and complain of it, that their brethren haue more spiritual ioy, and more heavenly comfort then they. No, they must be content with that measure of spiritual ioy their heavenly Father is pleased to impart to them, and look for fullness of spiritual ioy, and fullness of heavenly comfort hereafter in heaven; their heavenly Father is wise, he knows best what measure of spiritual ioy and heavenly comfort is fit for them. And as he will make them meet to be partakers of the inheritance of the Saints in light, as the Apostle speaks, Colos. 1.12. as he will make them meet and fit for heaven, and then give heaven to them, and put them into possession of it; so he will here in this world make them meet and fit for spiritual ioy, and fit for heavenly comfort, Note. and then in his wisdom give it to them. And Gods children are rather to pray to God, and to desire the Lord to make them fit for spiritual ioy, and fit for heavenly comfort, then that he would give it to them. Gods children must here in this world do as travelers use to do. When travelers set out in a dark foggy misty morning, yet they comfort themselves with this, that in time the mist will break up, and the sun will break forth, and shine forth clearly on them: So do thou that art a child of God, though it be so that now the bright shining of Gods loving countenance be yet held from thee, there is a mist, and there is a fog, and a cloud between thee and it, and thou hast not that spiritual ioy, and that heavenly comfort that others haue, yet cheer up thyself, in time the bright shining face of God, even his most loving countenance will break forth, the clouds and mists that are now between thee and it shall be dispelled, and it will shine forth clearly on thee, if not here in this world, assuredly in heaven, most brightly, and most gloriously, and in a measure unspeakable and unconceivable. And let that be thy stay, and let that be thy comfort, and so I pass from that point to further matter. observe in the next place: the Apostle here speaks indefinitely: If children, also heires, if we be children, we are heires. Hence note in a word. That all Gods children are heires, all and every one of Gods children without exception, All Gods children are heires. haue right and title to all the good things of this life, and to heaven, and to happiness, and glory in heaven, as heires. For why, the promise of the good things of this life, and of heaven, and of happiness, and glory in heaven, is made to all and to every one of Gods children, they are all invited to come to Christ, Math. 11.28. Mat. 11.28. and are all invited to partake of the benefit of Christ: and the covenant of grace and mercy is made to all and every one of them, Isai. 55.1. Isai. 55.1. Hoe, every one that thirsteth, saith the Lord by his Prophet, come ye to the waters, and ye that haue no silver, come, buy and eat: come I say, buy wine and milk, without silver and without money. And then he subjoins verse 3. Verse 3. incline your ears and come unto me: hear, and your soul shall live, and I will make an everlasting covenant with you; even the sure mercies of david. again, God is able to make all his children heires, and to give to all and to every one of them inheritance in heaven, to the last as well as to the first, without diminution, without diminishing the inheritance of any one of them, the inheritance of one shall not prejudice or lessen the inheritance of another. The Lord is able, and will possess all his children of joys, and of glory in heaven equally, for the substance of ioy and glory And hence it is that Christ saith, joh. 14.2. In my Fathers house are many dwelling places. In heaven there is room enough for all to inherit, and for all Gods children to be heires. The consideration of their poor, base,& mean estate in this world, ought to be no trouble to Gods children And what then( for the use of this) dost thou troubling and vexing thyself, whosoever thou art, with the consideration of thy poor, base, and mean estate here in this world? Art thou a child of God? then be of good comfort; be thou never so poor, or never so mean in the world, thou art an heir, thou hast right and title to all good things, yea to heaven itself, and to happiness and glory in heaven, as well as any other child of God, be he never so highly advanced, or be his estate never so great in this world: if thou be born of God, and be an adopted son or daughter of God, thou art not one born to nothing: no, thou art heir to a kingdom, yea to such a kingdom as hath neither measure of glory, nor end of continuance. And though thou be here in this world straightened, and thou art here in poor and mean estate, yet thou hast right and title to heaven, and thou shalt one day be possessed of it, and there is room enough, wealth enough, and there is ioy and glory enough, to give thy soul full contentment: think on that to thy comfort. Come we to the amplification of that excellent dignity bestowed on Gods children, that they are heires. And first, that they are Gods heires, even heires of God, saith the Apostle: that is, as I shewed such as haue right and title to the good things of God, to all good things of this life, and to an heavenly inheritance as Gods heires. Now in that the Apostle saith, that Gods children are Gods heires: we are hence given to understand in the first place. Gods children haue just title to all good things. That Gods children haue just title to all good things, to the good things of this life, and to heaven, and to happiness and glory in heaven. The Lord vouchsafing to make his children his heires, it must needs be that they haue lawful and just title to all the good things of this life and of the life to come. 1. Corinth. 3.22. 1. Cor. 3.22. the Apostle speaks plainly to this purpose, Whether they be things present, or things to come, all are yours: you are the right owners and lawful possessors of all things. And the grounds of this truth are these: First God is the Lord of heaven and earth, as Melchizedecke said, Gen. 14.19. Gen. 14.19. He is the most high possessor of heaven and earth. And as Moses said, Deut. 10.14. Deut. 10.14. heaven and the heaven of heauens is the Lords thy God, and the earth with all that therein is. And therefore it must needs be, that such as are his heires, and haue right and title of inheritance from him as Gods children haue, they haue just title to all good things of God, even to the good things of this life and of the life to come: they haue title to them from him who is able to make them a good title, and to estate them in good things, without any crack or flawe, and none can disprove their title. again, Gods children are one with Christ, he is their head and they his members by mystical and spiritual union, and Christ is the heir of all things. God his Father hath made him heir of all things, as we haue it, Hebr. 1.2. Hebr. 1.2. and therefore doubtless in and through him they haue just title to all good things, even the right that they lost in Adam to good things is restored to them in Christ, and in and through him they haue just title to all good things of this life, and to heaven, and to happiness and glory in heaven. Now then this truth serves to discover, Onely Gods children haue a true and comfortable use of Gods good creatures. that onely Gods children haue a true and comfortable use of the good creatures of God, and of the good things of this life the Lord doth bestow on them, and is pleased to vouchsafe to them, and they onely may comfortably hold, and enjoy, and use the good things of this life which the Lord doth cast on them by his providence. Indeed they may not on this ground enter on the goods of others, because they haue just title to all good things, therefore take on them to be their own carvers. Although Gods children haue right to all good things, yet not in all good things of this life; the Lord in wisdom hath severed the good things of this life in respect of civil right and propriety; and such as are not Gods children haue a civil right and propriety to the good things of this world that are cast on them by Gods providence, and Gods children may not enter on it, but they are to content themselves with that portion of the good things of this life the Lord gives to them: and be it more or be it less they may comfortably hold it, and enjoy it, and use it; yea they onely may comfortably hold, enjoy, and use the good things of this life the Lord bestows on them. Such as are not Gods children, having onely a civil right and a civil propriety to the good things of this life, they shall one day answer for the use of them, they shall one day answer for every bit of bread they haue to put into their mouths; for they having no spiritual right to the good things of this life, they do but usurp the good creatures of God, and they keep the good things of this life from the right heires. And though the Lord suffer them to haue a plentiful portion, and to enjoy abundance of the good things of this life, yet they are but given to them to leave them without excuse, and to increase their iudgement and condemnation, they shall one day double their torment on them. And though here they haue goodly houses to dwell in, yet they are never in their own place till they be in hell, as it is said of Iudas, Act. 1.25. Act. 1.25. when he hanged himself he went astray to go to his own place. It is a certain truth, if thou be not a child of God, thou art no heir of God, and so thou hast no just title to any good of this life in regard of spiritual right, and thou shalt one day answer for every crumb of bread thou hast to put into thy mouth. Onely Gods children are Gods heires, and they onely are estated in the good things of this life by him and from him who is able to ma●e them a good title, and they onely are in Christ who is the heir of all things: and therefore they onely may comfortably haue, hold, enjoy, and use the good things of this li e. In the nex● place, in that Gods children are Gods heires, we may further gather and conclude thus much. That Gods children haue not onely just title to all the good things of God, even the good things of this life, The inheritance of Gods children is most sure and certain. and of the life to come, but their title to them is sure and certain: the Lord vouchsafing to make his children his heires, they cannot possibly miss or come short of their inheritance; they cannot lose it, neither can any defeat them or disappoint them of it; their inheritance is most sure and certain, Gods children are sure of all good things, they shall certainly haue all good things of this life their h●auenly Father sees fit and good for them, and they shall also in time be fully possessed of their heavenly inheritance, even of fullness of ioy, and happiness and glory in heaven, as if they were now in heaven. They are Gods heires, and the Lord in his eternal purpose hath appointed them an everlasting inheritance, and hath prepared it for them before the foundations of the world were laid, as we haue it Mat. 25.34. Mat. 25.34. and it is his will and pleasure in time to give it to them, and to bring them into possession of it, as Christ saith, Luk. 12.32. Luk. 12.32. fear not little flock, for it is your Fathers pleasure to give you the kingdom. Yea it is the will of Christ himself, that those who are given him of his Father, should in time be where he is, as himself prayed joh. 17.24. joh. 17.24. And what shall frustrate the Lords eternal purpose, or put by his appointment? and what shall hinder him from effecting his will and pleasure? Not all the power in heaven, in earth, or in hell: he is able to bring his children into the possession of heaven which he hath provided and appointed for them, according to his own good will and preasure; and all the power of hell is not able to stand against his purpose, and against his will and pleasure, neither Satan, nor all the divels in hell can cousin or deceive Gods children of their inheritance, nor keep it from them by violence; they are Gods heires, who is stronger then all, and so their inheritance is most sure and certain. And hence it is said to be reserved for them in heaven in a place of safety, 1. Pet. 1.4. 1. Pet. 1.4. To an inheritance immortal and undefiled, and that fadeth not away, reserved in heaven for you. Yea the Apostle saith, Coloss. 3.3. Coloss. 3.3. that it is hide with Christ in God: it is laid up in the gracious and powerful hand of God, and nothing is able to wrest or wring it out of his hand. Christ saith, joh. 10.28. joh. 10.28. that he gives to his sheep eternal life, and they shall never perish, neither shall any pluck them out of mine hand. We may therefore resolve on this as an undoubted truth, that Gods children being Gods heires, they cannot possibly miss or come short of their inheritance, they cannot lose it, neither can any defeat them or disappoint them of it. Many times heires amongst men are either cosined of their inheritance, or they are violently kept from it, but it cannot be so with Gods heires, their inheritance is most sure and certain, and they cannot by any means be disappointed of it. Now then this truth may serve as a ground of excellent comfort to Gods children in the time of their outward troubles, Comfort for Gods children in time of their outward troubles, crosses, and losses. and in the time of crosses and losses that befall them in this world. For what though it be so, that thou who art a child of God dost lose all that ever thou hast in the world, thou art stripped of all thy wealth, and of all outward good things, yet comfort thyself, thine inheritance remaines firm and sure to thee, and thou canst not be deprived of that. And though the divell and his instruments seek by vexations and troubles to make thee miserable, yet they cannot do it: thou art happy, and shalt be happy in despite of them all. And though the Lord suffer them to strip thee of land and living, and to thrust thee out of house and home, and to deprive thee of liberty, to shut thee up in prison, and such like, yet they cannot touch thy inheritance, that is out of their reach, and they cannot possibly thrust thee from that, nor disappoint thee of it. No, no, thine everlasting inheritance is laid up in a sure hand, even in the hand of God, whom they neither can nor dare assault. And though the Lord suffer the instruments of Satan to take away thy life, yet still thine inheritance remaines sure to thee, and thou art but thereby put into present possession of it. It is neither the fraud nor the force of the world, or of the divell without, no, nor yet thine own flesh within, that can deprive thee of thine everlasting inheritance. Thou art not trusted with it; if thou wert, thou wouldst soon lose it as Adam did in Paradise, but God keeps it for thee in his own hand, and so nothing can disappoint thee of it. And therefore cheer up thyself, in time of thy outward troubles, and thy outward crosses and losses: and though thou be stripped as naked as job was, all thy goods are taken from thee, yet take heed thou cry not out as men commonly do in that case, I am undone: thou art not undone, thou art Gods heir, and thou canst not be undone; thy heavenly Father still keeps thine inheritance firm and sure to thee, and all the divels in hell cannot defeat thee of it, nor keep thee from it. The divell knows it well, that he cannot possibly disappoint thee of thine everlasting inheritance, and that makes him trouble thee what he can other ways: and it is commonly seen that the divell troubles Gods children more then others in respect of outward things, and he many times( God suffering him so to do) by his instruments strips them of wealth, and of liberty, and of all outward good things, yea he seeks what he can to trouble them in their minds and consciences: Note. And it fals out that many times Gods children are more troubled in their minds in time of sickness, then others that are not the children of God. And why so? Surely because the divell knows their salvation and their everlasting inheritance is out of his reach, he knows that is sealed up to Gods children, and they haue it made sure to them under Gods own hand and seal, yea that it is kept for them in the gracious and powerful hand of God. Oh then let the consideration of this comfort thee that art a child of God, in time of any trouble, cross, or loss, that befalls thee in this world. One thing note we further, in that Gods children are Gods heires, hence it must needs follow that they are great heires, and haue a goodly heritage. Gods children are the greatest heires in the world, Gods children are the greatest heires in the world. they are heires apparent to the great Lord and King of heaven and earth, and their inheritance is an inheritance immortal, undefiled, and that fadeth not, 1. Pet. 1.4. And they are heires to a crown, and that a crown of righteousness, as the Apostle calls it, 2. Tim. 4.6. yea to an incorruptible crown of glory, as we haue it 1. Pet. 5.4. and to the crown of life, as Christ calls it, revel. 2.10. Be thou faithful unto the death, and I will give thee the crown of life. Yea Gods children haue God himself their portion, as david saith, Psal. 119.57. yea the Lord is the portion of their inheritance, as he saith, Psal. 16.5. And having God their portion, they haue not onely life, wisdom, power, succour, safety, peace, ioy, security, and all good things, but they also enjoy him who is the sountaine of all good things: and having God their portion, it is more then if they had a thousand worlds. And therefore we may truly say with david, Psal. 16.6. The lives are fallen to Gods children in pleasant places: they are great heires, and they haue a faire heritage. Now then for the use of this, the consideration of this ought to stir up Gods children to esteem of their inheritance, How Gods children ought to be affencted in respect of their everlasting inheritance. and to affect it according to the worth, and excellency, and greatness of it; they are even to trample under foot the riches, pomp, and glory of the world, and to account them dross and dung in comparison of their rich and glorious inheritance: yea their minds, hearts, and affections are ever to be running on their faire and goodly heritage, and they are to long after it, and to wish within themselves, oh when shall I come to be fully possessed of the joys and glory of heaven, and fully to enjoy God himself the fountain of life, and ioy, and happiness, and of all good things. Thus ought Gods children to be affencted in respect of the excellency and greatness of their rich and glorious inheritance. But alas, where is this affection to be found? Do not the minds and hearts of many that would be accounted Gods children, rather run on the world, on the wealth, the honours, and the pleasures of the world, then on the rich and glorious inheritance in heaven? As it was said to Peter, Mark. 14.70. Surely thou art one of them, for thy speech is like: so it may be justly said to many, they are of the world, their speech is like. They can speak much and to purpose of the things of this world, but when they come to speak of the joys and glory in heaven, alas their tongues cleave to the roof of their mouths. It may be thou hast a good liking of heaven( as who hath not) and thou hast some taste of the powers of the world to come, as it is Hebr. 6.5. and therein thou dost content thyself; deceive not thyself, that liking and that taste may be in one that shall never come to heaven, thou must haue more then a taste, even a true, sound, and feeling affection to the joys and glory of heaven, or else thine heart is not rightly affencted with the great and glorious inheritance in heaven, and thou must be able to speak of it feelingly. One that is heir to great land and living amongst men, being now come to some yeares and discretion, and able to speak with understanding, how feelingly and with what delight will he speak of the faire houses, and goodly woods and fields that he in time( if he live) shall come to enjoy? So it must be with thee in respect of thine heavenly inheritance: thou must be able to speak of it feelingly, and haue thy soul even ravished with delight in speaking of it, and haue a feeling apprehension of the joys and glory of heaven. Thou wilt say, How shall I know that I haue more then a taste of the joys and glory of heaven? that I haue a true, sound, and feeling affection to them? I answer. By two things. First, if thy affection to them be seconded with a careful use of all good means by which it may be continued and increased, thou dost carefully hear the word, A true feeling affection to the joys and glory in heaven, may be discerned by two things. and read it and other good books, thou dost meditate and confer of holy things, that so thine affection to heaven and heavenly things may be more enflamed; and thou art never so well as when thou art in the company of Gods children, and conferring with them of heavenly things. And secondly, if thy affection to the joys and glory of heaven, bring forth to thee a love to God for so great a mercy in working that affection in thee: thou dost love God because he hath changed thine heart from being set on the world and worldly things, to affect heaven and heavenly things, and thou dost express that love in the duties of love both to God and men, especially to such as are the children of God,& bear Gods image in special manner: if it be thus with thee, then doubtless thou hast a true, sound, and feeling affection of the joys and glory of heaven, and that is the thing thou must find in thyself. Come we now to the second amplification of the dignity belonging to Gods children, that they are heires, namely this, that they are heires annexed with Christ, for so the Apostle further sets out that dignity, that they are joint heires or fellow heires with Christ. And first in that Gods children are joint heires, coheirs, or fellow heires with Christ, we are to take notice of the great honour and dignity Gods children are advanced to. And that I will briefly note hence in the first place, is this. That the Lord is pleased to bestow on his children great honor and marvelous excellent dignity, The high aduancement& honour of Gods children, in that they are joint heires with Christ. even to make them his heires, yea joint heires with his own natural son, with his onely begotten son, with his own dear son, the son of his love, as the Apostle calls him, Colos. 1.13. It is a great honour that the Lord vouchsafeth to make his chosen, seruants, it was as much as the prodigal durst desire, Luke 15.19. I am not worthy to be called thy son, make me as one of thy hired seruants. The Lord hath no need of the service of men, he hath thousands, and ten thousands of his glorious and holy Angels round about his throne to minister to him, Dan. 7.10. But that the Lord is pleased to make his chosen, not onely his seruants, but his adopted sons, yea his heires, yea fellow heires with his own son, and not onely to give them life, and to place them with his Angels, but with his own dear son, even to share with him in life, and glory, and in his kingdom, oh that is a favour of God wonderful and unspeakable; and that is an aduancement exceeding great and marvelous. And indeed the favour of God therein is greater, in that the Lord hath passed by the evil Angels, that are plunged into the depth of unconceivable misery, he hath left them in that misery, and hath onely advanced his chosen amongst men to such height of honour and dignity. And the consideration of this( to be brief in it) is of use, both in respect of others, and also of Gods children themselves. As first on this ground, be thou warned whosoever thou art, to take heed thou give no liberty to thyself, A dangerous thing to think or deal basely with any child of God. to think or deal basely with any child of God, be he never so poor, or of never so mean place in the world. Hath the Lord bestowed such honour and dignity on his child, as to make him his heir, yea joint heir, and fellow heir with his own dear son? and darest thou deal basely with him, yea darest thou give way to thy wicked heart to think basely of him? Darest thou think in thine heart, that a child of God is base, and that he is but a precise fool? The Lord seeth thy heart, and hath the Lord made it known in his eternal truth, that his child is his heir, yea joint heir, and fellow heir with his own son, of life and glory in heaven, and darest thou in thy very thought contradict the truth of God, and think in thine heart that the child of God is base, and sillie, and simplo, and but a fool? And darest thou open thy mouth, to call a child of God fool, or base slave or schismatic, or the like? Will the Lord take it at thy hands, that thou dost either thus think, or thus deal with any child of his? Will a King take it well if he know that any man doth either despise his favourite, or deal basely with one whom he hath highly honoured, and hath a purpose further to honour? When Haman knew it was the Kings mind to honour Mordecai, though he hated him in his heart, yet he durst not show the least dislike of him, but was forced sore against his will, to cloth him in royal robes, and to cause him to ride through the city on the Kings horse, and to proclaim: Thus shall it be done unto the man whom the King will honour, Hest. 6.11. Hest. 6.11. And will then the King of heaven and earth take it at thy hands, if thou either think or deal basely with any child of his, whom he hath made his heir, yea joint heir with his own dear son the Lord Iesus? No, no, be thou sure of it, the Lord will not suffer thy base esteem of his child, or thy base dealing with any of his, to escape his punishing hand, but unless thou be humbled for it, he will assuredly return it on thy soul, to thine eternal woe and confusion. And so for a second use of the point: Consider this to thy comfort, The world cannot obscure or blemish the honour of Gods children. thou that art a child of God; the Lord out of his exceeding love to thee, hath highly honoured thee, he hath advanced thee to be his heir, yea to be joint heir with his own son. And though the world think basely of thee, and men of the world deal basely with thee, and seek to disgrace thee, yet they cannot do it, they cannot take thine honour from thee: though wicked wretches of the world rail on thee, and load thee with foul terms, care not for it, they are but as dogs that bark against the moon, they cannot obscure or blemish thine honour. No, no, honour is given to thee by him who is able to maintain it, and he will maintain it, and one day make it manifest to all the world, to men and Angels. think on that to thy comfort, and so I pass on to a second thing. In the next place, in that Gods children are joint heires, coheirs, or fellow heires with Christ, we are given to understand thus much. That Gods children haue right and title to one and the same inheritance with the Lord Iesus Christ, Gods children shall one day partake with Christ in his everlasting inheritance. and shall one day be possessed with the same rich and glorious inheritance in heaven that the Lord Iesus is now possessed of, and they shall one day partake with him, and share with him in his everlasting inheritance. And that this point may be rightly conceived, know that the everlasting inheritance of Christ is twofold, Christ his everlasting inheritance is twofold. it is the inheritance of life and glory, and of dominion and power. Christ now lives in heaven in his body and soul, most blessedly and gloriously, being wholly freed from all infirmities and temptations, and being filled with all ioy and glorious brightness, and he is also in his human nature exalted above all principality, and power, and might, and dominion, and every name that is name, not in this world onely, but also that that is to come. Ephes. 1.21. he reigns in heaven most gloriously and most triumphantly. Now Gods children shall one day be partakers with Christ of this double inheritance, they shall one day live with Christ in endless glory, and they shall also reign with Christ, they shall one day share with Christ both in life and glory, and in his kingdom, though not in equal degree: the glory and power of Christ shall exceed the glory and power of all Gods children. And that Gods children shall thus partake with Christ in his double inheritance, the Scripture is plain. Colos. 3.4. the Apostle tells the believing Colossians, that when Christ their life shall appear, then should they appear with him in glory: then shall they also be seen with him shining in unspeakable glory. Philip. 3.21. the Apostle saith, that Christ shall change the bodies of true believers, and make them like his own glorious body: and they shall one day be glorious in their measure, according to his image who is the God of glory. 1. joh. 3.2. saith Saint John, We are now the sons of God, but yet it doth not appear what we shall be, and we know that when we shall appear we shall like him. revel. 3.21. saith Christ, To him that overcometh will I grant to sit with me in my throne, even as I overcame and sit with my Father in his throne. Christ hath overcome, and reigns in glory, and they that overcome shall reign with him, though not in equal glory; they shall one day partake with him in life and glory, and in his kingdom, though not in equal degree. For why, Gods children are one with Christ, he is their head, and they his members, and the glorification of Gods children pertains to the glory of Christ, one cannot be with out the other, as the Apostle saith, 2. Thes. 1.10. When Christ shall come to iudgement in endless glory, he shall come to be glorified in his Saints: and therefore doubtless Gods children haue right and title to one and the same inheritance with the Lord Iesus, and shall one day be possessed of the same rich and glorious inheritance in heaven, that he is now possessed of, they shall one day share with him in his everlasting inheritance, and in his kingdom, though in different degree. Now then for the use of this: first, what an excellent comfort is this to as many as find themselves to be Gods children? A ground of sweet comfort to Gods children. And to them alone that are Gods children belongeth the comfort, and to none other. Art thou a child of God? art thou sure of it, thou hast part in Christ? Then know to thy comfort, thou art a fellow heir with the Lord Iesus, and thou hast right and title to one& the same inheritance with him,& thou shalt one day be possessed of the same rich inheritance in heaven that he is now possessed of, and thou shalt one day share with him in life and glory in heaven, and in his eternal kingdom; and what a sweet comfort is that to a child of God? The consideration of this, is enough to fill the hearts of Gods children with ioy unspeakable and glorious: yea the consideration of this ought to stir them up to long for the appearing of the Lord Iesus; knowing this, that when he shall appear, they shall appear with him in glory, and come to partake with him in that endless life and glory that he is now possessed of in heaven. Dost thou that art a child of God beleeue this to be true, and dost thou not long to see the truth of it? Dost thou beleeue that at the coming of Christ thou shalt come to possess that life and glory in heaven that Christ is now possessed of, and dost thou not long for his coming? Surely then thy heart is not right in thee: and if thy desire this way be weak and feeble, seek to be quickened, labour thou to haue a lively hope to partake with Christ in his glory in heaven, and thine heart will then be filled with abundance of comfort, on the consideration of the truth now delivered, and thou shalt then long for the appearing of the Lord Iesus. again, for the second use: Is it so that Gods children haue right and title to one and the same inheritance with Christ? The duty of Gods children, in that they are joint heires with Christ. and shall they one day be possessed with the same rich inheritance that Christ is now possessed of? How then I beseech you are Gods children bound to magnify the Lords goodness and mercy towards them, who hath provided for them such a rich portion, as to share with his own son in life and glory in heaven, and to partake with him in his kingdom? Oh this ought to stir up Gods children to endeavour to answer so great a mercy, and to carry themselves as those that shall one day be fellow heires with the Lord Iesus, and partake with him in life and glory in heaven. And consider it, thou that dost persuade thyself thou art a child of God: it is a foul shane for thee that dost persuade thyself thou art a child of God, and so Gods heir, and joint heir with the Lord Iesus, and shalt one day haue thy portion, not onely among the Saints, but with the onely begotten son of God, to carry thyself as those that shall haue their part and portion with the divels and damned in hell. Dost thou suffer thyself to be a drudge to the lusts of thine own heart, to be proud, vain, covetous, or the like? It is a shane for thee, meditate and think seriously of the goodness and mercy of God towards thee, in that he hath made thee his child, yea his heir, yea joint heir with his own son, and that thou shalt one day share with him in life and glory, and in his eternal kingdom; and thou shalt find, thou canst not be sufficiently thankful to God for so great a mercy. The due consideration of this, that the Lord should advance thee from a child of the divell and of wrath, to be his child, yea his heir, yea joint heir with his own dear and onely begotten son, even to share with him in eternal life and glory, and in his eternal kingdom, will set thee a work to an endeavour to show thyself thankful, and to labour to express thy thankfulness for so great a mercy, in all holy obedience. Come we now to the second general thing laid before us in this verse, the condition of such as are heires of God, and joint heires, or fellow heires with Christ: namely this, that they must suffer with Christ, amplified by the end of their suffering, that they may be glorified with Christ. If so be that we suffer with him, that we may also be glorified with him. In these words the Apostle falls on the second general part of this Chapter, which he continues to verse 31. The second general part of this Chapter. And having in the former part of the Chapter hitherto, delivered matter of sweet and excellent comfort to the believing Romans, and to all other true believers, against the relics and remainders of sin and corruption still abiding in them, he now comes to cheer them up, and to arm and strengthen them against the bitterness of the cross, and to encourage them patiently and constantly to bear the afflictions they should meet withall, and that by diverse arguments: we will lay forth his arguments as we come to them. In these words he layeth down the first ground of comfort, which he continues and amplifies to the 26. verse. But to keep within the compass of this verse, these words: If so be that we suffer with Christ, that we may also be glorified with Christ, as they haue respect to the foregoing matter, are a prevention of a secret objection. For some might say to the Apostle, you tell us of great honour and dignity the Lord is pleased to bestow on us; we being his children, that we are his heires, and joint heires, and fellow heires with Christ, wherein is matter of great comfort: but alas how can this be, seeing our present state is so hard, and our life so full of troubles? Some afflicted person might say: I an heir of God, and thus poor, and thus afflicted, and under such grievous afflictions as I am? Now this the Apostle prevents, by making known the condition that belongs to such as are the children of God, and so heires of God, and joint heires with Christ; that indeed we being the children of God, are heires of God, and joint heires with Christ: yet this is our condition, that we must first suffer with Christ before we can come to be glorified with him, and to partake with him in his everlasting inheritance. So the Apostle brings in these words: If so be that we suffer with him, that we may also be glorified with him. Now in these words considered by themselves( as we said) the Apostle layeth down the ground of comfort against the cross, and matter of encouragement to a patient and constant bearing of affliction. And here we haue two arguments to that purpose. The first is from the nature of the affliction that Gods children undergo, that they are sufferings with Christ, and such as they suffer in common with Christ, and haue him as it were a companion with them in their suffering: If so be that we suffer with him, saith the Apostle. The second argument is from the end of those afflictions& sufferings, that the end of them is to partake with Christ in glory, and to reign with him in endless glory; that we may also be glorified with him. I will now as briefly as I can lay forth the sense and meaning of these words, and then proceed to matter of observation and doctrine. If so be that ye suffer with him. Interpretation. The Papists render the words, yet if we suffer with him: and they would haue the Apostle here to intend the cause of heavenly glory, that our sufferings in this life should be the cause of our glory hereafter in heaven, but the very next verse overturneth this conceit, where the Apostle affirms, that the afflictions of this life present, are not worthy of the glory which shall be shewed unto vs. And indeed the words are not to be taken causually but conditionally, that our suffering with Christ( we being true believers) is but a condition necessary to be undergone by us, and a way wherein we must walk to life and glory in heaven. We suffer with him: that is, with Christ. This phrase& form of speech of suffering with Christ, is not here to be taken for sympathising with Christ, or condoling with Christ, for being touched with sorrow and grief for the sufferings of Christ, as the phrase is used, 1. Cor. 12.26. If one member suffer, all suffer with it: but for suffering as Christ hath suffered, both in respect of the cause and manner of suffering, and for having fellowship and communion with Christ in his afflictions, as the Apostle speaks, Philip. ●. 10. And the meaning is, If we suffer as Christ hath suffered, both in respect of the cause and manner of suffering, namely, for a good cause, and for righteousness sake. And we suffer as Christ suffered in regard of the manner of our suffering: we imitate and follow him in bearing the cross, and that measure of affliction that is laid on us, as himself speaks, Luke 9.23. If any man will come after me, let him deny himself, and take up his cross daily and follow me. If we bear the cross, and suffer the afflictions the Lord lays on us, as we haue Christ for our example, and as he hath born it before us, willingly and cheerfully taking it up, and bearing it with patience, and in obedience, and with a quiet submission of our wils to the good will and pleasure of the Lord, even to the shedding of our blood for the keeping of faith and a good conscience, and so as our sufferings may be said to be Christ his sufferings, as the Apostle calls them, 1. Pet. 4.13. We being therein conformable to Christ our head, and Christ accounting our sufferings as his own, and suffering in us, as he said Act. 9.4. Saul, Saul, why persecutest thou me? then we suffer with Christ: and that is here meant by the Apostle, when he saith, If so be that we suffer with him. That we may also be glorified with him: that is, to this end, that we may also in our souls and bodies partake with Christ in eternal life and glory in heaven, and in his eternal kingdom; not in equal degree, but according to our proportion, as the Apostle saith, 2. Tim. 2.12. If we suffer, we shall also reign with him. So then the meaning of these words, If so be that we suffer with him, that we may also be glorified with him, is briefly this, as if the Apostle had said. We being the children of God, are heires of God, and heires annexed with Christ, yet so, as we undergo the necessary condition that we must undergo; and walk in the way wherein we must walk to life and glory in heaven; if so be that we suffer with Christ( that is) as Christ hath suffered, both in respect of the cause and manner of our suffering: and haue fellowship with Christ in his afflictions, and be therein conformable to Christ our head; and Christ accounting our sufferings as his own, and suffering in us, to this end, that we may also in our souls and bodies partake with Christ in eternal life and glory, and in his eternal kingdom; though not in equal degree, but according to our measure and proportion. Now first we are to call to mind, that these words, If so be that we suffer with him, that we may also be glorified with him: are( as I told you) a prevention of a secret objection, that some afflicted might make against the Apostles foregoing speech. For some afflicted person, even a child of God, might thus object, and would be ready thus to object, What, I an heir of God, and joint heir and fellow heir with Christ, that am thus poor, and thus persecuted, and thus miserable, and the like? This the Apostle prevents, by making known that the condition of such as are heires of life and salvation, and of such as shall be glorified with Christ, is this, that they must first suffer with him before they come to be glorified with him. Whence I might stand to show, that in the holy truth of God revealed in his word, there is answer to be found to any needful doubt or question that the heart of man can make or propound: but I pass from that, and the thing I will hence note is this. That many times Gods children being under afflictions, are driven to doubt of Gods love to them, Gods children sometimes question their state, being under some grievous affliction. and to question their estate whether they be the children of God or no, because they are afflicted; especially if they be under some grievous affliction, then they are ready to say, What, I a child of God, that am thus grievously afflicted? or was there ever any child of God as I am? did you ever know any child of God in the like affliction that I am now in? These and the like doubts many times arise in the minds of Gods children in the time of their sufferings and afflictions; and the world is ready to gather and conclude from the afflictions of Gods children, that God loues them not, and thereupon to charge it on them that they are none of Gods children. It was Iobs case, his friends judged him to be but an hypocrite, because of his great afflictions, as we may read in the book of job in many places of it. Yea Satan is ready to take advantage of the afflictions of Gods children, and thereupon to cast doubts into their minds of Gods love towards them, and whether they be the children of God or no. He set on Christ himself, and would haue persuaded him that he had not been the son of God, because of his hunger in the wilderness, Matth. 4.3. Mat. 4.3. If thou be the son of God, command that these stones be made bread: as if he had said, Art thou the son of God? would God suffer his son to be here in the wilderness, and to starve for want of bread? no, no if thou wert the son of God thou shouldst haue bread to sustain thee in this thy need, though it were made miraculously of stones. Psal. 73. david looking on the prosperity of the wicked, and considering that together with his own afflicted estate, broken out verse 13.14. and said, Psal. 73.13.14. Certainly I haue cleansed mine heart in vain, and washed my hands in innocency: for daily haue I been punished, and chastened every morning. judge. 6.13. saith Gideon in the time of a public calamity and distress, If the Lord be with us, why then is all this come vpon us? As if he had said, if the Lord were with us and did favour us, why then are we under this great affliction? Thus Gods children many times doubt of Gods love to them, and question their estate whether they be Gods children or no, because they be afflicted, and especially if they be grievously afflicted. And the reason is, because they suffer their minds too much to run on their afflictions, and too much to muse on them, and their hearts too much to settle on them, and they lay them too near to their hearts, and they ponder too much on the worth of the good things they want: as in sickness, of the worth of health: in poverty, of the worth of riches, and the like: and they consider not Gods usual dealing with his own dear children. And hence it comes, that many times they are brought to doubt of Gods love towards them, and call it into question whether they be Gods children or no. And for use, this must teach us, in time of our afflictions to labour to strengthen our faith in the mercy of God, Strength of faith in Gods mercy needful in time of affliction. Note. and to labour to cleave to him, and to trust in him. And to that end we are to consider, that though the Lord take away health, or take away wealth, or any other good thing from us, and lay affliction on us, yet he takes not away his love from us, but he loues us as dearly in our deepest distress as in our greatest prosperity. We being once within the covenant, it cannot be broken on Gods part, and the bond of love on Gods part cannot be dissolved: we being once within the compass of his special love, he loues us for ever: and even in death we are within the covenant, and we sleep in Christ, 1. Thess. 4.14. Though a man be haled and pulled, buffeted and beaten extremely, yet so long as he hath the shape of a man and the use of reason, he is a man still: so though a child of God be persecuted, tossed and tumbled up and down, and made as the of-scouring of all things, yet he still retaining the image of God and the power of grace in his soul, he is still a chil● of God, and he is so to hold himself. Secondly, on this ground we must take heed we add not affliction to the afflicted, Affliction is not to be added to affliction. and that we urge them not to despair of Gods mercy, by telling them God hath forsaken them, and that they be but hypocrites, and now God hath found them out: that is the divels office and his course, and so doing, we shall show ourselves his instruments. In the next place, as these words do express a condi●●●n that such as are Gods heires, and joint heires, and fellow heires with Christ, must undergo, that they may come to partake with Christ in life and glory, and in his eternal kingdom: we are given to understand thus much. That the heires of life and salvation must first suffer and undergo afflictions, The cross must first be born, before the crown of glory be worn. and must here in this world first bear the cross, before they come to enjoy and wear the crown of life and glory in heaven. And the way in which they must walk to heaven, is by the cross and through afflictions: every heir of heaven must suffer and must bear that measure of affliction the Lord is pleased to lay on him before he come to be glorified in heaven. And to this purpose besides this text we haue further evidence of Scripture, Mark. 10.39. Christ tells the sons of Zebedeus, james and John, they should drink of the cup that he should drink of, and be baptized with his baptism that he should be baptized withall, before they could come to glory in heaven. Matth. 16.24.25. the Lord Iesus saith, If any man will follow me, let him forsake himself, and take up his cross and follow me. For whosoever will save his life shall lose it, and whosoever shall lose his life for my sake shall find it. Act. 14.22. Paul and Barnabas exhorted the disciples to continue, affirming that through many afflictions we must enter into the kingdom of God: before we come to glory in heaven we must pass through afflictions. Hebr. 12.8. the holy Ghost saith, all Gods children are partakers of afflictions, If ye be without correction, whereof all are partakers, then are ye bastards and not sons. It is the condition that all Gods children must undergo. Iam. 1.12. saith the Apostle, Blessed is the man that endureth tentation, for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him: as if he had said, after his trial, and not before, he shall receive the crown of victory. And to these we might add many other testimonies clearing and confirming the point in hand, that the heires of life and salvation must here in this world first suffer and bear the cross before they come to enjoy the crown of life and glory in heaven, and the way in which they must walk to heaven is by the cross: and the reasons of it are these. First, because the Lord in his infinite wisdom hath appointed the cross to go before the crown, and suffering in this life to go before glory in heaven. And so there is a necessity of suffering and of bearing the cross before we come to enjoy the crown of life and glory in heaven, in regard of Gods appointment. Christ saith, Luk. 24.26. that he was necessary bound first to suffer and then to enter into his glory, even in regard of the will of God revealed by Moses and the Prophets: Ought not Christ to haue suffered these things, and to enter into his glory? and the members of Christ are to be conformable to Christ their head. again, the Lord puts none into the possession of life and glory in heaven before they be made fit for it. Now afflictions and the cross are a special means( the Lord in wisdom and by his almighty power so disposing of them) to work that fitness, even to purge out pride, self-love, hypocrisy, covetousness, anger, and the like, and to quicken us up unto all good duties; even to make us fit for the service of God here, and for glory and happiness hereafter. And therefore doubtless on these grounds we may set down this for a certain truth, that the heires of life and salvation must here in this world first suffer and bear the cross, before they come to enjoy the crown of life and glory in heaven: and the way in which they must walk to heaven, is by the cross and through afflictions. Now then to apply this, first this truth serves to teach all and every one of Gods children, Gods children must make account and that certainly to meet with the cross& with afflictions in their way to heaven. to make reckoning of the cross, and to make account of afflictions aforehand, even to reckon on it, and to recount with themselves that they shall certainly meet with the cross, and meet with afflictions as they are going on in the way towards heaven; and that they must go by weeping cross to the crown of life and glory in heaven. We may not look to go to heaven( as the saying is) in a feather bed, to go to heaven with ease, and to walk on in an even, smooth, and pleasant way to life and glory in heaven: no, the way in which we must walk to heaven is by the cross and through afflictions. Indeed the flesh loues ease, and cannot endure to think of this condition,& it grieves the flesh that God and Mammon are no better friends: yea every one could be content to be dives whilst he lives here in this world, so that he might be Lazarus when he is dead, and every one would willingly go to heaven, but he would walk in a convenient broad way, as one saith well, in a way wherein he might drive a sumpter horse before him. every one would gladly haue comfort in Christ, but every one is not willing to bear the cross with Christ. Some shun the cross by all means, by all shifts and devices that possibly they can they put it off, they will not suffer the rebukes of Christ, as they are called, Hebr. 11.26. they will not bear disgrace, they will not undergo the note and odious name of puritans: no they will rather do as the most do, and serve the time though it be with making shipwreck of a good conscience, that they may live quietly and safely, and sleep in a whole skin: and yet they think they may go to heaven well enough. Alas, they deceive themselves, the way to heaven is by the cross: and think not whosoever thou art, that thou shalt come to heaven, and yet escape the cross, and meet with no afflictions by the way; as the worldling by temporal glory goes to eternal shane, so must thou by temporal troubles go on to eternal glory. It is the way in which Christ himself hath gone before thee, and all the Saints and seruants of God that are now in heaven haue walked on in the same path; and thou mayst not think to make a shorter cut, or to find an easier and a plainer way to heaven then they haue found. And therefore thou that art a child of God, or dost persuade thyself that thou art so, prepare thy soul for afflictions, and make full reckoning and full account to meet with afflictions in the way to heaven. It is the the advice of Christ himself, Luk. 14.28. that with what deliberation mighty men of the world build their castles, or one great king goes to war with another, with the same deliberation should we undertake the profession of christianity: we must cast our account aforehand, what it will cost us, and what we shall meet withall in that holy profession, and whether we be able to go through stitch with it or no. And thus do thou whosoever thou art, that dost persuade thyself that thou art a child of God, and dost take on thee the name of Christ, and profession of the gospel: consider with thyself what troubles and crosses thou shalt meet withall in that holy profession, and resolve to bear them whatsoever they be: say not with thyself out of thine own weakness, what shall I do, I shall be made a byword, I shall be pointed at, or the like? Put on courage and resolution to bear whatsoever shall attend on thy holy profession; and resolve with thyself to go through thick and thin, to go through good report and ill report, to bear reproaches, nicknames, mockings, scoffings, railings, settlings, and all manner of spiteful dealing, even to the shedding of thy blood if thou be called to it, for keeping of faith and a good conscience; and think not strange the fiery trial if thou be brought to it, as 1. Pet. 4.12. and remember the words of the Lord Iesus, Luk. 14.26.27. If thou hate not father, mother, and wife, and children, and brethren, and sisters, yea and thine own life also, thou canst not be Christs disciple. And if thou bear not the cross and comest not after Christ, thou canst not be his disciple. If thou look to be glorified with Christ, make full account to suffer with him in one kind or other, and in thy measure. again, for a second use, is it so that the heires of life and salvation must here in this world first suffer and bear the cross before they come to enjoy the crown of life and glory in heaven? Comfort to Gods children in regard of the afflictions they meet withall. and is the way in which they must walk to heaven, by the cross and through afflictions? Then here is matter of comfort for thee that art a child of God, and dost meet with troubles and trials, and manifold afflictions, the Lord giuing thee a sanctified use of them, and giuing thee an heart to bear them in some measure as they ought to be born, thou mayst thereupon conclude to the comfort of thine own soul, that thou art in the way that leads to life and glory in heaven. Indeed thou art not to think thou shalt go to heaven because thou art afflicted, but being afflicted, and the Lord vouchsafing a sanctified use of thy affliction, thou mayst thereupon gather that thou art in the way to life and salvation, and that thou shalt be saved. The world commonly impugnes thine adoption from thine affliction, and concludes that thou art none of God children because thou art afflicted, but thou mayst thence conclude that thou art a child of God; and the Lord giuing thee a sanctified use of thy affliction, thou mayst thereupon persuade thyself to thy comfort, that thou art in such a state and condition as God hath allotted his own dear children, whom he purposeth to glorify in heaven everlastingly, and that thou art in the right way to heaven. If a traveler be told, that in the way he is to go whither he intends, he shall come to a rough and vety vneuen way, and that he must pass over an high, steep, and craggy mountain, and the like, and he goes on and finds all smooth, and even, and pleasant, he may well fear he is out of the way; but if he find the way to be as was told him, though it be tedious and painful to him, yet he goes on cheerfully, because he persuades himself he is in the right way: so thou being told that the way to heaven is by the cross and through afflictions, and thou goest on and meetest with no cross nor afflictions, but findest the way in which thou walkest easy and delightsome, thou hast just cause to doubt thou art out of the way that leads to heaven; but if thou meet with the cross and with affliction, and the Lord gives thee a sanctified use of them, though the way be tedious and troublesone,( as there is no affliction but it is grievous to the flesh) yet thou mayst comfort thyself in this, that thou art in the right way to heaven. But haply some will say, alas I suffer nothing, I haue had small or no troubles, no losses, no sickness, and the like, I haue not suffered that which other of Gods children haue suffered, and therefore I doubt whether I be in the way to heaven or no. To this I answer, thou must know that the Lord calleth not all his children to the same kind of suffering, and to suffer in the same kind, neither doth he call all his children to suffer alike and in the same measure in the same kind, but some to suffer in one kind and some in another, and some in one measure and some in another, as he seeth fit in his infinite wisdom. And if thou haue not had Abels cross, if thy life haue not been sought, and thou hast not been persecuted to death; yet doubtless thou being one truly fearing God, and labouring to keep faith and a good conscience in all things, and walking with an even foot in the way of holinesse, either thou hast not escaped, or thou shalt not escape Isaacks cross, the smiting of the tongue, the mocking and scoffing of a wicked ishmael: the wicked and profane of the world will mock, and scoff, and deride thee, and that is persecution, so the Apostle calls it, Galat. 4.29. And know further, that if thou be prepared and ready to bear any other cross that shall be laid on thee, even to the shedding of thy blood for the keeping of faith and a good conscience, though the Lord never call thee so to do, yet in Gods account it is all one as if thou hadst already laid down thy life and shed thy blood. Note. And thou having the mind and affection of a Martyr, thou shalt assuredly one day haue the reward of a Martyr, and thou being ready to suffer with Christ as the Lord shall call thee to it in any kind, thou shalt not lose thy reward, but shalt one day be sure to receive the crown of a sufferer, and be undoubtedly glorified with Christ. If a soldier haue passed through the pikes, and gone through many dangerous battels, and yet by the providence of God hath escaped without wound or hurt; he is not to be accounted either a coward or less valorous then one that hath lost his life in the battle, because his resolution was to stand to it, and lose his life as well as the other if God should so dispose of him. So if thou be resolved to lay down thy life for Christ, and for the profession of the gospel, though God never call thee to it, yet he accounts of it as if thou shouldst shed thy blood, and will accordingly reward thee: and think on that to thy comfort. The next thing here to be observed is, that the Apostle saith not in general terms, and at large: If we suffer, we shall be glorified, but he limits his speech, and saith, If we suffer with him, If we suffer with Christ. Hence two things that be of use are further to be gathered, I will touch them briefly and in order. First this, that suffering in general whatsoever it be, is not truly comfortable, unless it be suffering with Christ: Onely suffering with Christ is truly comfortable. every one that suffers hath not just cause and ground of comfort, because he suffers, but onely such as suffer with Christ; onely sufferers with Christ, that is, such as suffer as Christ hath suffered, both for the cause and for the manner of suffering, such as suffer for a good cause, and for righteousness sake, such as bear the crosses and afflictions the Lord lays on them, with patience, and in obedience, and silence, and with submission of their wils to the good will and pleasure of the Lord, though it be to the loss of their lives, they onely haue cause of true comfort, and of sound in their rejoicing in their suffering. 1. Pet. 2.19, 20, 21. saith the Apostle, This is thankworthy, if a man for conscience towards God endure grief, suffering wrongfully. For what praise is it, saith he, if when ye be buffeted for your faults, ye take it patiently? but and if when ye do well, ye suffer wrong, and take it patiently, this is acceptable to God. For hereunto ye are called: for Christ also suffered for us, leaving us an ensample that we should follow his steps. As if he had said, the sufferi●g for conscience towards God, for righteousness sake, and suffering as we haue Christ for an ensample, that is the suffering that is thank-worthy and pleasing to God, and the suffering wherein there is true comfort to be found. And in the same Epistle, Chap. 4.15. saith the Apostle, Let none of you suffer as a murderer, or as a thief, or an evil doer, or as a busy body in other mens matters: there is no comfort in that suffering: and then he subjoins, verse 16. But if any man suffer as a Christian, let him not be ashamed, but let him glorify God in this behalf. He hath cause in that respect to praise God and rejoice. Math. 5.11.12. saith the Lord Iesus, Blessed are ye when men revile you, and persecute you, and say all manner of evil against you, for my sake, falsely; rejoice and be glad, for great is your reward in heaven, for so persecuted they the Prophets which were before you. We must then look to the cause of our suffering, and to the manner of it, that the things which we suffer for at the hands of men, be for righteousness sake, and that we suffer both those things by men, and the afflictions that come to us from the immediate hand of God, with patience, and with obedience, and submission of our wils to the good will of our heavenly Father, if we would find comfort in our sufferings. The Papists brag much of the afflicting of their own bodies by wearing hair cloth, Popish voluntary sufferings, and the needless sufferings of others, justly reproved. going barefoot,& by whipping themselves, but alas all those things are but will-worship, and no better then the practise of Baals Priests, who cut themselves as their manner was, with knives and launces, till the blood gushed out vpon them, 1. Kings 18.28. And there be amongst us, who bring troubles and sufferings on themselves, and they are punished for their demerits and misdeeds: and there be that will endure much in the world on vain glory. These and the like can haue no true comfort in their sufferings. As there is a worldly sorrow that causeth death, 2. Cor. 7.10. so there is a worldly suffering, a suffering with the world, either for ill doing, or vain glory, and the like, and that is so far from being comfortable, as that it may be, and is to many, but a beginning of endless wo, and of eternal suffering. look then that the cause of thy suffering be good, for it is a true saying, that it is not the punishment but the cause that makes the Martyr; and that thy suffering in any kind whatsoever be in patience, and with submission of thy will to the good will of God, and so a suffering with Christ: and that is the suffering that will indeed yield thee matter of true comfort and of sound rejoicing: and so I pass from that. Now the second thing hence offered, in that the Apostle saith, If we suffer with Christ,( I will be brief in it) the point is this. That Gods children suffering and bearing the cross laid on them in some measure, Gods children suffering with Christ, haue Christ their partner and companion in suffering. as Christ hath suffered and born the cross, they suffer not alone, but they suffer with Christ, and Christ with them; they haue Christ as it were a partner and a companion with them in their sufferings. And to this purpose we find that the sufferings of the godly, and of true believers, are expressly said to be the sufferings of Christ, as Coloss. 1.24. I fulfil the rest of the afflictions of Christ in my flesh, saith the Apostle: and 1. Pet. 4.13. the Apostle bids the Saints and seruants of God rejoice, In as much as they are partakers of Christs sufferings. Yea we find in Acts 9.4. that Christ pronounceth from heaven, that he suffers in his members, and that he accounts all the cruelty that is done to them, as done to himself, Saul, Saul, why persecutest thou me? And hence it is that the Apostle Paul calls his afflictions and persecutions a bearing about in his body the dying of the Lord Iesus. 2. Cor. 4.10. And Galat. 6.17. he saith, He bare in his body the marks of the Lord Iesus. And why are the sufferings of Gods children said to be the sufferings of Christ? Surely, because of that near union between Christ and his members, Christ and his members being most nearly conjoined: yet we may not hence conclude, as the Papists do, that therefore the sufferings of the Saints and children of God are meritorious: or so say the Papists, that by virtue of that union that is between Christ and his members, their suffering receive influence and virtue from him to be meritorious. That is a false conclusion, because the union between Christ and his members is not personal but mystical, personal union being the ground of merit in Christ himself. But for the use of the point: the truth now delivered duly thought on, Whence true ground of comfort comes to Gods children in time of afflictions. may minister matter of sweet comfort to Gods children in time of their afflictions and sufferings. The heathen man could say, Solamen miseris socios habuisse doloris: It is comfortable to haue companions in misery and trouble. Now Gods children suffering as Christ hath suffered, in some measure, they suffer not alone, but Christ suffers with them, and they haue him as it were a companion with them in their sufferings, and without question they cannot haue a better companion. Note. It is better to suffer with Christ, and with him to be under the cross, then without him to be in the greatest prosperity. Oh then remember this to thy comfort, thou that art a child of God, thou being under any affliction, and thou bearing affliction in some measure as it ought to be born, thou hast Christ a fellow sufferer with thee, and Christ bears up one end of the cross with thee, and he is able to help and succour thee, and support thee in thy greatest afflictions. Yea know to thy comfort, that he suffers with thee, who hath already suffered for thee; thou being a member of Christ, his suffering hath removed from thee the bitterness of the cross, namely, the wrath of God and the curse, he hath born that in his own body and soul; yea he alone, as Isai. 63.3. I haue trodden the winepress alone: and he hath removed that from thee, and by his suffering he hath sweetened thy cross and thy afflictions: yet in that affliction thou liest under, so sweetened to thee, is he pleased to bear a part, and as it were to put under his shoulder, and to suffer with thee: and what an excellent comfort is that, if it be duly considered? Let every child of God think on it to his comfort in time of his affliction, and so much also of that. The Apostle adds a ground of further comfort against the bitterness of the cross, that we suffering with Christ, our suffering shall end in glory with Christ. If so be that we suffer with him, that we may also be glorified with him. The point hence offered, wherein I will likewise be brief, is this. That the sufferings and afflictions of Gods children shall haue a comfortable end, The sufferings and afflictions of Gods children shal end most happily and most comfortably. they shall end in happiness and glory everlasting with Christ in heaven, yea the sufferings of Gods children shall end in correspondent and answerable glory. The more Gods children suffer here in this world( suffering as they ought to do) the more and greater shall be their glory in heaven. Psal. 126.5. david compares the afflictions of Gods children to sowing in tears, and he saith, the harvest that shal come on that sowing shall be sweet& comfortable, even a reaping in ioy: they that sow in tears shall reap in ioy. Mat. 19.29. Christ saith, whosoever shall forsake houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my names sake, he shall lose nothing by it, he shall receive an hundred fold more, and shall inherit everlasting life: his loss shall turn to his exceeding gain, it shall fall into endless happiness and glory. Iam. 1.12. saith the Apostle, Blessed is the man that endureth tentation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him: his trial shall end in victory, and in the fruition of the crown of life. To these we might add many other testimonies, manifesting this, that the sufferings and afflictions of Gods children shall end happily and comfortably, they shall end in happiness and glory with Christ in heaven. The ground of this is, because it is a just thing with the Lord, to give his children after their toils and troubles in suffering here in the world, ease, and rest, and refreshing, and ioy, and glory: I say, a just thing it is with the Lord thus to deal with them, not for any merit of their suffering, but in regard of his free promise, he having bound himself by his promise, to recompense their afflictions, and sufferings, and trials. 2. Thes. 1.6.7. the Apostle saith in express terms: It is a righteous thing with God, to recompense tribulation to them that trouble his children, and to his children that are troubled rest and refreshing. And to this purpose Christ brings in Abraham speaking in the parable, Luke 16.25. son, remember that in thy life time thou receivedst thy pleasures, or good things, and Lazarus pains, now therefore is he comforted and thou art tormented. As if he had said, now it is just and equal, that he should be comforted and thou tormented. Come we to make use of this truth: It serves as a special ground of comfort to Gods children in the time of their greatest troubles; A special ground of comfort to Gods children in their greatest afflictions. the due consideration of it will be a special means to cheer them up, and to keep them from fainting in their greatest afflictions and sufferings: for as the saying is, that is well that ends well; and certainly it shall be exceeding well, yea vnspeakably, and vnconceiueably well with Gods children concerning the end of their afflictions: though the bearing and suffering of them be very painful and grievous to the flesh and for the time, yet the end of them will be most glorious, happy, and comfortable, they shall certainly end in happiness and glory with Christ in heaven. And doubtless the consideration of this, made the holy Martyrs go with rejoicing and singing through the flames of fire, and with cheerfulness to endure most exquisite torments. Some of them haue said when they were going to be put to death, Though their breakfast should be sour, yet their supper should be most sweet. It is recorded of Ignatius, that when he was cast to the wild beasts to be devoured, he said: Because I am the Lords wheat, I shall be ground in the teeth of the beasts, that I may be made fit bread for the Lords table. A speech full of constant boldness and heavenly comfort. And we read of Moses, Heb. 11.26. that he esteemed the rebukes of Christ greater riches then the treasures of Egypt. And why? he had respect unto the recompense of the reward, he had an eye to the end of his sufferings, and knew that the end would be most sweet. And thus do thou that art a child of God, in the time of thy afflictions, thy sickness, thy poverty, or the like, suffer not thy mind to beate too much vpon the bitterness of thy affliction, but haue thine eye, the eye of thy mind, on the end of thy affliction, and consider with thyself the end will be most sweet and comfortable, and that will be a notable means to cheer thee up, and to hold up thy fainting heart. And though thou be much troubled and molested, thou art slandered, reproached, and persecuted, and many ways hardly dealt withall for thy profession of the gospel, and for thy labouring to walk with an even foot according to the truth of the gospel in the way of holinesse: rejoice in it, that thou art counted worthy to suffer rebuk for the name of Christ, as the Apostle did, Acts 5.41. and remember that the end will be comfortable; thy sufferings shall end in happiness and glory with Christ in heaven, and that will make thee do as Christ did, Heb. 12.2. Endure the cross and despise the shane. And remember that the more thou sufferest for the name of Christ, and for the keeping of faith and a good conscience, the more and greater shall be thy glory in heaven, and thou shalt thereby add weight to the crown of glory that shall be given to thee. VERSE 18. For I count that the afflictions of this present time, are not worthy of the glory which shall be shewed unto vs. COme we now to verse 18. For I count that the afflictions of this present time, are not worthy of the glory which shall be shewed unto vs. In this verse our Apostle adds further matter of comfort against the bitterness of the cross, and of encouragement to a patient and constant bearing of the cross, and that by an argument from the weight of that glory that he spake of verse before, and that such as suffer with Christ shall be partakers of; as namely, that the glory they shall partake of, shall be exceeding weighty and marvelous great. And this the Apostle doth not simply affirm, but he propounds his argument under a comparison of things unequal, comparing the afflictions of this life with the glory of the life to come, as the less with the greater, as that the glory of the life to come doth far surmount and exceed all the afflictions and sufferings of this life, and that the afflictions of this life cannot hold weight with the glory of the life to come; and if they should be weighed together, as in a balance, the one would be found but light in respect of the other: The afflictions of this present time, saith the Apostle, are not worthy of the glory which shall be shewed unto us, they are not comparable unto it. And herein also the Apostle prevents a secret objection; for some might say to him, You tell us that we suffering with Christ we shall be glorified with him, but in the mean time we lie under grievous troubles, and very sore afflictions, our trials and sufferings here in this world are intolerable, and who is able to endure the troubles that do befall us? This the Apostle meets withall, in saying, That the afflictions of this present time, are not worthy of the glory which shall be shewed unto us, that shall be revealed unto vs. As if he had said, though your afflictions and sufferings in this present life be great, and grievous, and sore, and hard to be born and endured, yet bear them with as much patience as possibly you can, and know to your comfort, that the glory which is to follow on your afflictions is far greater and more lasting then be your afflictions, there is no comparison between them. And this the Apostle affirms as a truth whereof he was resolved, as a certain truth, in his iudgement, in his account and estimation. For I count( saith he) that the afflictions of this present time are not worthy of the glory which shall be shewed unto vs. And so we see the general drift and purpose of the Apostle in this verse, and the general matter of it: I will now lay forth the sense and meaning of the words. {αβγδ}. Interpretation. For I count. The word here used signifies thus much, I collect and gather, and that firmly, as on just reckoning, or after debating and reasoning the matter, I do certainly conclude. We find the same word used Rom. 3.28. and it is there rendered, and that rightly, {αβγδ}, therefore we conclude: therefore we set down this as a certain truth and certain conclusion, that a man is justified by faith without the works of the Law: and so indeed the word {αβγδ} is here to be taken, I collect and gather, and that firmly, and I conclude this, and I resolve on it as a certain truth, That the afflictions of this present time, or the passions and sufferings of this present time for so the word {αβγδ} signifies: Of this present time, or of the time which is now, {αβγδ}. The Apostle hereby means not onely the afflictions and sufferings of this present time wherein he lived, and the afflictions that Gods children did then undergo, but all the afflictions of this present life, even all such tribulations and crosses as they do bear during the time of this life, and whilst they are here on the face of the earth, are not worthy, or of equal weight. For the word here used, signifies the equality or like weight of things weighed in a balance together: and so the meaning is, are not of equal weight, or are not proportionable to the glory that shall be shewed unto vs. Of the glory: that is, of the glory that Gods children shall be invested withall in heaven, which shall be shewed or revealed, or which we shall haue at the appearing of the Lord Iesus, as Coloss. 3.4. When Christ which is our life shall appear, then shall we also appear with him in glory. unto us, or in us: that is, to our bodies and souls, or wherewith our bodies and souls shall be clothed. Thus then conceive we the meaning of the words of this verse, as if the Apostle had said. For I collect and gather, and that firmly, I conclude and resolve on this as a certain truth, that the passions and sufferings of this life, even all troubles, trials, and crosses that we or any of Gods children do bear during the time of this life, and whilst we live here on the face of the earth, are not of equal weight, are not in any respect proportionable to the heavenly glory wherewith our bodies and souls shall be invested, and that shall be put on them at the appearance of the Lord Iesus Christ; there is no comparison between them. Now we see the Apostle here delivers not this truth, that the afflictions of this present time are not worthy of the glory which shall be shewed unto us, as an uncertain opinion, but as a certain truth, and a truth whereof he was fully resolved. And thus are the Ministers of the word to deliver to the people of God truths that are of special use, and needful to be known, not as their opinions, but as certain truths. How Gods Ministers are to deliver needful holy truths. Indeed the Ministers of the word are seriously to weigh and consider what they deliver before they do deliver it: but that which they haue seriously thought on, studied for, and earnestly sought at the hands of God by prayer, and the Lord hath vouchsafed to reveal to them by his Spirit, being a truth needful to be known, and agreeable to the written word of God, and to the analogy and proportion of faith, they are to deliver confidently, and to aùouch as a certain truth of God; yea to aver it to be such a truth as they are ready to seal with their blood if they be called to it. I will not stand on that, let it suffice to haue pointed at it. again, in that the Apostle doth here thus enlarge himself, in setting down this, that the afflictions of this present time are not worthy of the glory which shall be shewed unto us, setting it down as a certain truth, as a truth whereof he was fully resolved, thereby to comfort the believing Romans and other true believers against the bitterness of the cross, I might stand to show, that the way to comfort and to cheer up such as are under affliction and in distress, is not by conjectures, or by witty conceits, but by that which a man is able to aver to be a certain truth of God, and to resolve the conscience of it, that it is the holy truth of God: but I pass from that also, and come to the matter and thing here averred by the Apostle, and resolved on as a certain truth, and that is this: That the afflictions of this present time are not worthy of the glory which shall be shewed unto us: and hence this conclusion is offered. That all the afflictions that Gods children do or can suffer in this world, are not comparable to the glory of heaven. The suffe●●ng●● this life, be they never so great and grievous, are not comparable to the glory of heaven. whatsoever Gods children either do or can suffer in this world in any kind, whether from the hands of men, or laid on them by the immediate hand of God, on their bodies, or souls, or howsoever, it is not proportionable or of equal weight to the glory that shall be put on them in heaven. And to this purpose that is a clear text, 2. Corinth. 4.17. where the Apostle saith, Our light affliction which is but for a moment, causeth to us a far more excellent and an eternal weight of glory. I he Apostle there comparing the afflictions of this life with the glory of heaven, he calls the one light and momentany, and the other eternal and weighty; yea he gives to the glory of heaven a most excellent and eternal weight. And from those words of the Apostle we may gather reasons& grounds of this truth, that the suffering of Gods children in this world are not comparable or proportionable to the glory that shall be put on them in heaven. As First, the afflictions of this life are but momentany and short, they last no longer then the time of this life, which is but a moment or less then a moment in comparison of eternity; but the glory of heaven is eternal& infinite in durance and continuance, and shall last for ever. And thus the Apostle Peter compares them together, 1. Pet. 5.10. The God of grace which hath called us unto his eternal glory by Christ Iesus, after that we haue suffered a little. again, the afflictions of this life are for their measure light and trifling, being compared to the glory of heaven that is ponderous and weighty, and for the measure and greatness of it incomprehensible, as the Apostle saith, 1. Cor. 2.9. Things that eye hath not seen, neither ear heard, neither came into mans heart, are, which God hath prepared for them which love him. 2. Corinth. 12.4. the Apostle saith, he being rapt up into Paradise, he heard words unutterable, and not possible for man to utter. And we read that Peter being present at the transfiguration of Christ, and having but a glimpse of heavenly glory, he was so overwhelmed with it, as that he spake he knew not what, saith the text, Matth. 9.6. And therefore doubtless on these grounds this stands as a firm and certain truth, that all the afflictions Gods children do or can suffer in this world, are not comparable to the glory of heaven; that glory doth every way surmount them, and there is no comparison between them. And for the use, first this truth ouerturnes that conceit of the Papists, that the sufferings of Gods children in this world are meritorious, and do deserve heavenly glory: The Popish opinion that the sufferings of Gods children merit heavenly glory, confuted. that cannot possibly be, because there is no proportion between them and heavenly glory: and between merit and reward given to merit, there must be a proportion. The recompense of merit is an act of iustice, and iustice is a kind of equality; and therefore there being no equality between the sufferings of this life and the glory of the life to come, they cannot truly and properly merit or deserve it. Ah but say the Papists, though the sufferings of Gods children be not equal to the glory of heaven, yet because they proceed from grace and from the Spirit of God, they haue in them a worth of heavenly glory, and they merit and deserve it. A mere cavil, and directly contrary to the plain evidence of the word of God, for grace and merit of works, either of doings or sufferings, cannot stand together. And again, the sufferings of Gods children proceed not from grace and from the Spirit of God alone, but partly also from the minds and wils of the sufferers, and in that respect many infirmities accompany the suffering of the best of Gods children; and therefore they cannot possibly merit heavenly glory. I leave this, and for a second use. Is it so that all the afflictions that Gods children do or can suffer here in this world, What ought to be the meditation of Gods children in time of their great afflictions, that they may be comsorted. are not comparable to the glory of heaven? Is there no proportion between their suffering in this world, and the glory that shall be put on them in heaven? Then let Gods children meditate and think on this to their comfort in the time of their greatest afflictions and sufferings: doubtless the Lord would not haue put it down as an argument of comfort in the time of trouble, if it were not his will that we should exercise our minds in meditating and thinking on it. And therefore thou that art a child of God, meditate and think on this; if thou liest under some grievous affliction, remember that thy sufferings here in this world be they never so great, are not comparable to the glory of heaven; and it will be a notable means to cheer thee up, and to comfort thee. Haply thou complainest of thy long lingering sickness and pain, thy body being under sickness and pain: and take a man in a burning fever, and you shall hear him utter such words, and so protest of his pain as if it were unsufferable: but what is that pain to eternity of ioy and glory in heaven? it is not worthy to be name with it: compare them together, and thou shalt find it will mitigate thy pain, and it will yield thee comfort in thy greatest pangs. A diseased man or woman we know will endure cutting, and searing, and the like, in consideration of ease afterwards: and comparing that pain with the ease he hopes will follow, he endures cutting and seating with patience: so do thou compare the pain of thy suffering with the ioy and glory in heaven, and it will certainly swallow up thy pain, and yield thee much comfort. If we were as apprehensive of the greatness of the glory of heaven abiding for us, as we are apprehensive of the pain of our present sufferings, without question it would make us bear them exceeding patiently. Thou wilt say, but how shall I be as apprehensive of the great glory in heaven, as I am of the extremity of my present suffering? I answer thee. keep thy faith in exercise, keep thy faith exercised in apprehending the glory laid up for thee in heaven, as thy sense is exercised in feeling the pain of thy present suffering, and thy faith being thus exercised, it will give a present being of the ioy and glory of heaven to thy heart and soul, and to thy inward feeling; as the holy Ghost saith, Hebr. 11.1. Faith is the evidence of things which are not seen: and that feeling of the glory of heaven though yet to come, will overwhelm a world of misery and pain though it be present. The holy Martyrs endured extreme tortures with patience and comfort: and why? they were exules à corpore, in their souls they mounted up to heaven. Labour therefore thus to keep thy faith in exercise in the time of thy great afflictions. Now in the next place, observe how the Apostle limits the afflictions of Gods children, he calls thē the afflictions of this present time, or of the time that is now: I count that the afflictions of this present time are not worthy of the glory which shall be shewed unto vs. And hence we are given to understand thus much. That the afflictions of Gods children are but of short continuance, Though the afflictions of Gods children be bitter and sharp, yet they are but of short continuance. and they last but a while. Though the afflictions of Gods children be bitter and sharp, yet they are but momentany and short, and they endure but for the time of this present life, they determine and end in death, and death puts an end to them all, and so they are but short and momentany. And thus the Apostle speaks of them expressly in the place before cited, 2. Corinth. 4.17. he there saith, the afflictions that he and other true believers endured, were but light and momentany, but for a mement, Our light affliction which is but for a moment, causeth unto us a far more excellent and an eternal weight of glory. And so also speaks the Apostle Peter of the afflictions of Gods children, 1. Pet. 5.10. After that ye haue suffered a little, saith he, after your suffering which is but short, and for a little time. And on this ground doth the Author to the Hebrewes cheer up the believing Hebrewes, and encourage them to a patient bearing of their great afflictions. Hebr. 10.37. he tells them, their afflictions should last but for a very little while, and the Lord Iesus would shortly come and put an end to them, Yet a very little while( saith he) and he that shall come will come, and will not tarry. Hence is the time of the afflictions of Gods children called in Scripture sometimes the hour of tentation, and sometimes the day of affliction, as Eccles. 7.16. In the day of wealth be of good comfort, and in the day of affliction consider: to note the shortness of that time, that it is but as an hour, or as a day. And it is worth our marking to this purpose that we find, Isai. 54.8. Isai. 54.8. the Lord there speaking by his Prophet of the 70. yeares captivity of his people, he calls it but a moment, and a little season, For a moment( saith he) in mine anger, I hide my face from thee for a little season, but with everlasting mercy haue I had compassion on thee, saith the Lord thy redeemer. And indeed if a child of God should lie under the afflicting hand of God from his birth to his death, admit he live the full age of a man, yet it is but for a while, and for a short time; for the dayes of our life here are but few, our time in this world is but short: our life is compared to a vapour, to a shadow, to a bubble, to a blast of wind, to a watch in the night, and to many other things of short continuance: it is said to be but as an hand breadth, or as a span long, Psal. 39.5. And therefore the afflictions of Gods children lasting no longer then the time of this present life, and death putting an end to them, as indeed it doth, the holy Ghost saith, revel. 14.13. When death comes, they rest from their labours, and from all their pains, miseries, and sufferings: it must needs be that they are but short and momentany, and they last but a while. Now for the use, first this truth discovers a difference between the sufferings of Gods children and the sufferings of the wicked and reprobates. A difference between the sufferings of Gods children and the sufferings of the wicked, discovered. The sufferings of Gods children are but short and momentany, they last no longer then the time of this life, death puts an end to them: but the sufferings of the wicked and reprobate are of longer continuance, they are not onely sufferings of this present life, and such as are cut off and determined by death, no, no, the wicked and reprobate do by death enter into endless woe and everlasting sufferings, their sufferings are but here begun, and they shall last for ever. And therefore thou that art a wicked and profane wretch, when the hand of God is heavy on thee, and thou art under some grievous pain and torment, think not that death shall put an end to thy torment, as many times wicked and profane miscreants do: they lying under grievous torments, they wish they might die, and say, oh that I were dead and out of this world, then I should be out of my pain. poor souls, they are deceived, death to them is but an entrance into endless torments. And know it whosoever thou art, that art a graceless and profane wretch, thou being under some grievous torment and pain, and having a feeling of thy torment and pain, and yet having no feeling of thy vileness and sin to be humbled for it, the Lord hath but begun to sit in iudgement against thee, and thy present torment and pain( thou still continuing in thy vileness and sin) is but a pledge of more fearful torments, pains, and sufferings yet to come, and it is but a beginning of sorrow, Mat. 24.8. It is but a beginning of thine eternal woe and everlasting suffering. again, for a second use, is it so that the afflictions of Gods children are but momentany and short, What Gods children are to consider to their comfort in time of their bitter and sharp afflictions. and they last no longer then this present life, and death puts an end to them? Here is then ground and matter of comfort for thee that art a child of God in the time of thy greatest afflictions and sufferings: though thy afflictions be bitter and sharp, yet consider this to thy comfort, they are but short, and they shall last but for a while. And the heathen man could say: that short evils though they be great and bitter, yet they are more tolerable because they are short. And therefore thou that art a child of God, think on this to thy comfort when thou liest under some grievous affliction; yea consider with thyself, thy affliction is never so grievous but the Lord vouchsafeth thee some intermission, he gives thee some breathing, and some refreshing in it, as he saith, Isai. 57.16. I will not contend for ever, neither will I be always wrath, for the spirit should fail before me, and I haue made the breath. Yea consider that thy affliction is measured out to thee by the good hand of thy heavenly Father, who will be sure to keep a measure, as the Apostle saith, 1. Cor. 10.13. And though it be so that thou art under some great affliction all thy life long, yet cheer up thyself with this, thy life is not long, and so thy affliction cannot long endure: when death shall come and cut off the thread of thy life, it shall also put an end to all thy afflictions. And be it so that thou art under the hand of bloody persecutors and cruel tormentors, yet consider that either thy persecutors and tormentors may die, their breath may fail them, or the instruments and means of thy trouble and torment may be interrupted, and broken, and fail, the rod that is on thy back may be wasted: and the Lord hath said, Psal. 125.3. The rod of the wicked shall not rest on the lot of the righteous: or thyself may die, and be taken out of their hands by death, and they can then put thee to no further pain nor torment. And therefore as Christ saith, Math. 10.28. fear not them that can kill the body, that can onely torment thy body, and that onely during the time of this life, and when this life is ended, can go no further. Consider that as thou dost suffer daily, so thou art dying daily, and that which thy persecutors do afflict, is but thy body, and thy body is drawing to corruption and death, and death shall exempt thee and set thee free from all their tyranny. Thus make thy advantage of thy mortality, thou that art a child of God, and remember when thou liest under any great and sore affliction, thy affliction shall last no longer then the time of this life, death shall put an end to it, and it is but as one saith of Iulians persecution, Nubecula citò transitura, as a storm that shall soon be overblown, and then will follow an everlasting calm, even an everlasting freedom and rest from all sorrows, and griefs, and pains, and sufferings: and think on that to thy comfort. There is yet one thing to be further noted in this reason, I will but touch it in a word. The Apostle here speaking of the glory that shall be put on Gods children in heaven, he saith, the glory that shall be shewed, or that shall be revealed to vs. The point hence is this. That the time shall come when the glory that belongs to Gods children shall be openly revealed, and be made manifest in the view of men and Angels. Gods children shall one day be glorious in the sight, both of men and Angels. And to this purpose speaks the Apostle, Colos. 3.4. When Christ which is our life shall appear, when he shall appear to judge the world, and come in his glory, as it is Math. 25.31. Then shall we also appear with him in glory, even clothed with unspeakable glory, in our souls, and in our bodies. 1. joh. 3.2. saith Saint John, dearly beloved, we are now the sons of God, yet it doth not appear what we shall be, and we know that when we shall appear we shall be like him. We shall then be like the Lord Iesus in glory, and then the glory that is reserved for us in heaven, shall be put on us, and shall then openly appear: and not to add further testimony. The reason and ground of this is, because there must be a time when the most wicked shall justify Gods goodness and mercy, and his gracious dealing towards his children. Now in this world they see the troubles and afflictions of Gods children, and they see not the beauty and glory of their souls, for that is inward and spiritual, as it is said of the Church, Psal. 45.13. She is all glorious within, and that is not discerned with carnal eyes: and so the world looking on Gods children here, they see not their beauty and glory, but onely see their afflictions and troubles, and thereupon they judge them to be wretched& miserable; and therefore there must be a time when the glory that belongeth to them shall be openly revealed, and set before the eyes of all the world, that even the most wicked may look on it, and be forced to justify Gods goodness and mercy towards his children, and his gracious dealing with them. Now this for use may serve as a ground of great comfort to Gods children: A ground of great comfort to Gods children. for what though it be so that their beauty and glory be here in this world overshadowed and hide from the eye of the world, and of such as look on them with carnal eyes, yet let them wait in patience for a time, and the time shall come when their glory shall manifestly appear, and be open to the view of the whole world; yea the time shall come when men and Angels shall see it, and aclowledge it with admiration; yea the time shall come when those who haue here turned their glory into shane, as david speaks, Psal. 4.2. that is, haue here reproached them for their holy and religious course( which indeed is their glory,) and laid that on them as a reproach, and loaded them with odious and soul names in respect of that, shall see that which now they account their shane crwoned with glory, and shall be forced to change their note, and to cry out and say: Ah, we fools thought the life of these men or women base, and full of dishonour, and now behold their unspeakable brightness and glory, now it appears to the view of all the world. Let this be thought on as a ground of sweet comfort to all Gods children. Come we now to verse 19. and so read to the 24. verse. VERSE 19.20.21.22.23. For the fervent desire of the creature waiteth when the sons of God shall be revealed. Because the creature is subject to vanity, not of it own will, but by reason of him, which hath subdued it under hope. Because the creature also shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God. For we know that every creature groaneth with us also, and traveleth in pain together unto this present. And not onely the creature, but we also which haue the first fruits of the Spirit, even we do sigh in ourselves, waiting for the adoption, even the redemption of our body. IN these verses the Apostle further proves, that the glory that shall be put on Gods children in heaven, shall be exceeding great and weighty. For having said verse before, that the heavenly glory that shall be shewed or revealed to Gods children, doth far exceed their present sufferings, he here confirms that proposition, and he here further proves, that the glory where with Gods children shall be invested in heaven, is both exceeding great, and also most sure and certain, that it shall be both great glory, and also certain glory, and to that purpose he brings two arguments. The first is from the expectation of the creature, that the creature doth expect and look for it, that the creature doth wait for the manifestation of that glory. And the second is from the expectation of such as haue the first fruits of the Spirit, that they also expect and look for it, and wait for it: and that which both the creature by secret instinct of nature, and also the godly by the instinct of grace, and the motion of Gods Spirit, do expect, and look for, and wait for, must needs be both great and excellent, and also most sure and certain. Now the first argument of the Apostle is laid down verse 19. and that not barely, but with amplification, from the manner how the creature waits for the revelation of the sons of God, as namely, that it is with earnest and fervent desire after it. Verse 19. The fervent desire of the creature, saith the Apostle, waiteth when the sons of God shall be revealed. Then in the two verses following he bringeth two reasons why the creature doth with earnest and fervent desire wait for the revelation of the sons of God, as first in verse 20. Verse 20. he brings a reason from the present state and hard condition of the creature, that the creature is now for the present subject to vanity, and therefore waiteth when the sons of God shall be revealed. Which subiection is further set forth, the Apostle explaining how the creature is subject to vanity, that is, not of it own will, but from another cause, by reason of him which hath subdued it. Whereunto the Apostle adioynes hope of deliverance, and saith, By reason of him which hath subdued it under hope: and so he falleth on the second reason, why the creature doth with fervent desire wait for the revelation of the sons of God, verse 21. Verse 21. which is taken from the future better estate of the creature, as that the creature shall be delivered from the present hard condition to a better state, because the creature also shall be delivered( the Apostle expressing from what, namely, from bondage) from the bondage of corruption. And whereunto it shall be restored: Into the glorious liberty of the sons of God. And then verse 22. Verse 22. the Apostle concludeth his argument, by setting down the greatness of the bondage the creature is subject to; that it is so great, as it doth( as it were an heavy burden) press down the creature, and make it groan under the weight of it, and as it were travell in pain under it for deliverance. Yea the Apostle saith, every creature is under this great bondage, and groans, and travels in pain, together one with another, and that to this hour: that is, to this present: and further setteth out that as a thing commonly known, We know, saith he, that every creature groaneth with us also, and traveleth in pain together unto this present. The second argument that the Apostle bringeth to prove that the glory that shall be revealed on Gods children in heaven, is both great and sure, from the expectation of such as haue the first fruits of the Spirit, is laid down verse 23. Verse 23. I will lay forth that argument when I come to the handling of that verse. Come we now to stand on these verses as they lye in order. Verse 19. For the fervent desire of the creature waiteth when the sons of God shall be revealed. Interpretation. I will first open the sense and meaning of the words of the 19. verse. For the fervent desire of the creature. What is here meant by the creature, doth much trouble interpreters, I will labour to give you that sense of it that is most agreeable to the context and to other places of Scripture. And by the creature, here we are not to understand reasonable creatures, men or Angels, good or bad: for the good Angels they are not subject to vanity, and under the bondage of corruption as the creature is the Apostle here speaketh of. And as for bad Angels& wicked men, they long not for the time when the sons of God shall be revealed. And of good men the Apostle speaks verse 23. expressly distinguishing them from the creature whereof he speaketh: Not onely the creature, but we also which haue the first fruits of the Spirit, saith he: But by the creature, here is meant the whole frame of the world, consisting of the celestial and elementary region, as reverend Beza expoundeth it, that is, the visible heauens with all their goodly furniture, of stars, and of celestial bodies, and the earth with her ornaments, and the other elements. And this exposition agreeth with that the Apostle subjoins, verse 21. That the creature shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God: Meaning by the creature the whole frame of heaven and earth, according to that the Lord promiseth by his Prophet: That there shall be a restauration of the heauens and of the earth, Isai. 65.17. and 66.23. The fervent desire of the creature. The Apostle here speaketh figuratively, he putteth on the creature the person of one who earnestly and with a longing desire, looketh for some person, or some thing: and the text runs thus, The expectation or earnest desire of the creature expecteth or waiteth: The original word {αβγδ} is very significant, it signifieth the looking for of some person, or of some thing, with lifting up of the head, or stretching out of the neck, or putting forth the head, and setting out of the eyes, with earnest intention and observation, to see when that person or that thing should appear; as a man looketh for the coming of a special friend, whose company he much desires and looks for: having a promise of his coming, he getteth him up to the top of the house, or some turret or high place, and he putteth forth his head, and he looketh this way, and he looketh that way, and he setteth his eyes on the way that his friend is to come, to see if he can espy him coming, wishing and desiring his appearance; that is the weight of the word here used by the Apostle, as if he had said: The creature doth earnestly and continually, as it were with stretching out of the neck, or thrusting forth of the head, expect and wait when the sons of God shall be revealed. Now this expectation here ascribed to the creature, is nothing else but the secret instinct which God hath put into the creatures, whereby it doth after a manner unknown to us, as it were long and desire that perfect estate in which it was first made and created: even to attain that perfection from which it is fallen, and from which it is withheld through the sin of man: the creature tendeth to that perfection by a natural instinct and propension, as heavy things by natural propension move downwards, and light thing move upwards. And that is the desire and expectation of the creature the Apostle here means when he saith, The fervent desire of the creature waiteth on or expecteth, not that the creature knows when the sons of God should be revealed, but because when the sons of God shall be revealed, that is, when both the persons of Gods children, and also the glory that belongeth to them, shall be put on them, shall be made manifest. Thus then conceive we the meaning of the Apostle in the words of this verse, as if he had said: For the whole frame of the world, even the visible heauens, with all their goodly furniture, the stars and celestial bodies, the body of the earth with her ornaments, and other elements do, by a secret instinct which God hath put into them, after a manner unknown to us, as it were long for and desire that the original perfection, in which they were first made and created, from which they are fallen and withheld through the sin of man, which shall be restored to them when the sons of God shall be revealed: and so they do continually and earnestly, as it were with stretched out necks, and thrusting forth of their heads, expect and wait when both the persons of Gods children, and also their glory, even the glory that belongeth to them, and shall be put on them, shall be made manifest, and shall appear. Now( as I shewed) these words, The fervent desire of the creature waiteth when the sons of God shall be revealed, are brought by the Apostle as an argument to prove both the greatness and the certainty of the glory that shall be put on Gods children in heaven, that it shall be both great glory, and also most sure and certain glory, because the creature, the whole frame of the world, doth expect and wait for the manifestation of it. So reasoneth the Apostle: I count, saith he, that the afflictions of this present time, are not worthy of the glory which shall be shewed unto us: and then he subjoins as a proof and confirmation of that: For the fervent desire of the creature waiteth when the sons of God shall be revealed. We see then, which is the point I will stand on, That the holy Spirit of God is pleased to inform us of an excellent truth, The holy Spirit of God informeth us of excellent truths from the creatures. as namely, that the glory that shall be put on Gods children in heaven, shall be both great, and also most sure and certain. And he seeks to confirm us in the acknowledgement of this truth from the creature, that the creature by a natural instinct waiteth for the manifestation of it, and therefore it is both great, and also most sure and certain. And thus dealeth the holy Spirit of God in many places of Scripture: he sendeth us to learn some duty, or some truth, and some good thing of the creatures, as of the heauens, of the earth, of trees, of beasts, of fowles of the air, and the like: Prou. 6.6, 7, 8. Salomon sendeth the sluggard to learn wisdom of the Pismire, who by her summer labour provideth against an hard and stormy winter, Go to the Pismire, o sluggard, behold her ways, and bewise: For she having no guide, governor, nor ruler, prepareeh her meate in the summer, and gathereth her food in the harvest. And Prou. 30.24.25.26.27.28. he teacheth us wisdom from the poor creatures, from the pismire, the conies, the grasshopper, and the spider, as there you may read. Math. 10.16. Christ would haue his Apostles learn wisdom and providence of the serpent, and innocency of the dove, Be wise as serpents, and innocent as doves: yea Math. 6.26.28. he sendeth his followers to learn to cast their confidence on God from the fowles of the heaven, and from the lilies of the field, Behold the fowles of the heaven, Math. 6.26. for they sow not, neither reap, nor carry into their barns: yet your heavenly Father feedeth them. And learn how the lilies of the field do grow, they labour not, neither spin, yet Salomon in all his glory was not clothed like one of these. And the book of job is full of arguments from things natural, to make known the infinite wisdom and power of God. And so in many other places of Scripture the holy Spirit of God sendeth us to learn some duties, or some truth, and is pleased to inform us of some good things, from the creature. And why deals the holy Spirit of God thus? Surely both the more to strengthen Gods children in the knowledge of the truth and of good things, and to stir them up to a more careful practise of good duties; and also to leave the wicked without all excuse, they having not onely the word of God as a light to guide them, but also the creatures to teach them good things, as the Apostle saith, Rom. 1.20. The invisible things of God, his eternal power and Godhead, are seen by the creation of the world, being considered in his works, to the intent that they should be without excuse. Now for the use, first this serves for the just reproof of such as live in the world, and yet learn no good thing from any creature in the world. reproof of such as learn no good thing from any creature. To insist in the particular here intended; doth the holy Spirit of God inform us, and seek to confirm us in this truth, that the glory that shall be put on Gods children in heaven, shall be both great, and also most sure and certain, from the very instinct of the creature; that the creature by a secret instinct waits for the manifestation of it, and therefore it is both great, and sure, and certain? Then this discovers, that those vile miscreants and monsters, those Atheists, who mock at the glory of heaven, and think there is no such matter, and think there is neither God nor divell, heaven nor hell; they haue not yet learned so much as the holy Spirit of God is pleased to inform us of from the very dumb and senseless creatures. And to apply this a little nearer, consider with thyself, thou that art a graceless person, a drunkard, a blasphemer, a Sabbath breaker, thou that wilt do the works of thy calling on the Sabbath day, or run to thy pleasures; though thou dost not openly deny God with thy mouth, yet thou deniest him by thy works: so saith the Apostle, Tit. 1.16. Yea by thy practise thou deniest heaven, the day of iudgement, and the glory of the life to come; and thou hast not yet learned so much as the holy Spirit of God is pleased to inform thee of by the very instinct of the dumb and senseless creatures: and assure thyself, thou going on in thy atheism and profaneness, the dumb and senseless creatures shall one day rise in iudgement against thee and condemn thee; remember it when thou runnest after thy sports and pastimes on the Sabbath day, the very air thou breathest in, and the heauens over thine head, the ground thou treadest on, and the dust under thy seete, shall one day be witnesses against thee, and shall condemn thee. They in their kind aclowledge a iudgement day, and that there is an heaven prepared for Gods children, and an hell for the wicked: and by their waiting for the manifestation of the glory that shall be put on Gods children, do teach thee so much if thou wouldest learn it: and thou by thy practise deniest it, and therefore thy case is fearful, think on it, and if hell haue not full possession of thy soul, learn to reform thyself. For a second use, we that profess ourselves to be Gods children, must learn on this ground that the holy Spirit of God is pleased to teach us some good thing from the creatures, how to carry ourselves amid the creatures that we see and are about us in the world, namely thus, to walk in earthly things with heavenly minds, and to make our use of every creature of God, We are to walk in ea●thly things with heavenly minds, and to make use of every creature we see in the world. and from every creature to learn some duty, and some good thing, as from the food of our bodies to learn and see the necessity of the food of our souls; from the flowers of our gardens and grass of the fields, flourishing for a time, and then cut down, withered, and dried, to learn that such is our life: yea learn we from the very instinct of the creature, waiting for the manifestation of the glory of Gods children, to strengthen our faith touching the truth and certainty of the glory of the life to come: that howsoever Atheists either directly or by their practise deny it, yet let us learn not onely from the holy word of God, but also from the instinct of the creature, waiting for the manifestation of that glory, to be strengthened in our persuasion of it, and to be fully persuaded that there is glory laid up for Gods children; and that doubtless there is a reward for the righteous, and that light is sown for the righteous, and ioy for the upright in heart, psalm 97.11. and though it be as seed hide under the earth for a time, yet it shall certainly at length appear. The very dumb and senseless creatures by the instinct of nature which the Lord hath put into them, wait for the manifestation of it: and therefore learn we this lesson the holy Spirit of God would inform us of by the instinct of the creature, that there is certainly great glory laid up for Gods children. In the next place observe we, that the Apostle doth not here barely affirm, that the creature waiteth when the sons of God shall be revealed, but he sets it forth with this amplification, that it waits with a fervent and with an earnest desire, that the creature( as we shewed) doth as it were with stretching out of the neck, and thrusting out the head, even earnestly and continually wait and expect when the sons of God shall be revealed. Now what may this teach us? Surely thus much: hereby the Spirit of God makes known unto us thus much. That the very dumb creature hath that good in it in a great measure which many men and women haue not in them in any measure at all. The dumb creature hath that good in it in a great measure, which many men and women haue not in them in any measure. The very heauens, and the very dumb and dead earth doth as it were stretch out the neck, and thrust out the head, continually looking for the revelation of the sons of God, and for the manifestation of their glory. But many men and women in the world, being wicked and ungodly persons, they shrink in and draw in their heads at the remembrance of that day when the sons of God shall be revealed, and when they shall appear clothed with heavenly glory; they haue no desire in them at all to see that day: no, wicked persons wish in their hearts that that day might never come, it troubles them to think of that day, or to hear of it, the hearing of it torments them before the time, as the divels said to Christ, Matth. 8.29. and they put it far away from them in their apprehension, as the Prophet saith of the wicked of his time, Amos 6.3. They put far away the evil day,( for so they count the day when the sons of God shall be revealed) and it shall so prove to them, they going on in their sins without repentance, and they approach to the seat of iniquity. And hence we find it said, that the day of Christ his coming to iudgement when the children of God shall appear with him in glory, shall come on the wicked and ungodly suddenly, and unexpected, and when they look not for it, as Christ saith, Matth. 24.50. Mat. 24.50. The evil seruants master will come in a day when he looketh not for him, and in an hour that he is not ware of. And the Apostle saith, 1. thessaly. 5.2. that the day of the Lord shall come even as a thief in the night: meaning on the wicked, for so he explanes it in the verses following; which indeed is a plain evidence, that the wicked and ungodly haue not in them any the least expectation, or any the least desire or longing after the day when the sons of God shall be revealed, which is in the dumb and senseless creatures by the instinct of nature in a great measure: and the reafon is Because wicked and ungodly persons are either ignorant and know nothing touching the glory of the life to come, or they are besotted with the world and the things of the world, their minds are wholly taken up with earthly things, their portion and their treasure is here, and their ioy is here in this world, or else they are terrified with the guiltiness of their own conscience, and they cannot think of the day when the sons of God shall be revealed, with any comfort, but with horror, and fear, and trembling, and with wonderful amazement; and therefore they haue no manner of desire nor longing after it: no, they would wish with all their hearts it might never come, and so they haue not that good in them in any measure which is in the dumb and senseless creature in a great measure. Oh then the base and vile condition of wicked and ungodly men and women, for that is the use of the point. It discovers, that wicked and ungodly persons are in a base and vile condition, The base and vile condition of wicked persons discovered. even inferior to the dumb and lifeless earth, they haue not in them any measure of that longing after the glory to come, that is in the dumb and dead earth in a great measure, and they are in that respect worse and more base then the earth they tread on. Wicked and ungodly men and women commonly pride themselves in their outward excellencies, in their beauty, and strength, comely proportion, and the like, and they lift up their heads, and they look big on those that are far better then themselves, and they walk with stretched out necks, as the Prophet saith of the proud dames of his time, Isai. 3.16. And it is true of the proud and scornful dames of our time: but alas in that respect in which the poor, dumb, dull, and senseless earth lifts up her head, and stretches out her neck, namely, in regard of the glory of heaven that in time shall be manifested, base wretches, they dare not( as it were) show their faces in that respect, they hang down their heads, and they shrink and pull in their necks, and therein they are more base and more vile then the dust of the earth, or the very dung in the streets. And howsoever wicked persons do think it harsh, and that they are hardly dealt withall, when they are compared to bruit creatures, to horses, to mules, to dogges, to swine, and the like: yet indeed, as you see, in some respect they are inferior to the dull and dead earth, they haue not that good in them in any measure, which is in the dumb and dead earth in a great measure. And take notice of it, thou that art a wicked and graceless person, consider how far thy sin doth abase thee, even beneath the dumb and senseless earth thou treadest on; the earth under thy feet lifts up her head, and stretches out her neck, longing for the day when the sons of God shall be revealed, and thou through the guiltiness of sin tremblest to think on that day: Oh consider the abasement thou art brought to by thy wicked course of life, and let it stir thee up to bethink thyself of a speedy reformation: and so much of that point. Come we to consider that which the creature waits for with earnest desire, and that is the revelation of the sons of God, When the sons of God shall be revealed: that is,( as we shewed) when both the persons of Gods children, and also their glory shall be made manifest and shall appear. Now hence in the first place we may take up this conclusion, this point of truth. That the time shall come, when the persons of Gods children shall be openly revealed, and when it shall be made manifest and known to all the world, to men and Angels, who they be that are indeed Gods children. It shall be made manifest in time to men and Angels, who be Gods children. Rom. 8.16. It is true, that the Lord knows who are his, 2. Tim. 2.19. and he makes his chosen themselves to know that they are his, by their effectual calling, and by giuing them his Spirit, witnessing with their spirit that they are the sons of God, as the Apostle saith verse 16. Yet Gods children are not so revealed here in this world, as that others, though they be Gods children, do know them certainly and infallibly so to be, and they are not known to the world, as Saint John saith, 1. joh. 3.1. For this cause the world knoweth you not, because it knoweth not God their Father, but the time shall come when the persons of Gods children shall be openly revealed, and shall be made known to the whole world, and that shall be at the day of iudgement, Christ will then separate the sheep from the goates, the good from the bad, and set the one on his right hand and the other on his left, as he saith Matth. 25.32.33. howsoever the goates and sheep be very like, and feed in one pasture, and lie in one sold here in this world, yet Christ can and will sever them, and put them asunder at the last day; and when the tares shall be gathered into bundles and cast into the fire and burned, Matth. 13.40. then shall just men shine as the sun in the kingdom of their Father: as saith the Lord Iesus. Matth. 13.43. They shall then appear as clear as the sun in his brightness, and shall be openly revealed, and it shall then be made manifest and known to men and Angels, who they be that are indeed Gods children. For why, the reason of this is, because there must be a time when the truth of Gods grace wrought in the hearts of his children, shall be discerned from the counterfeit shadow and show of it in hypocrites, and when it shall be known who they be that serve the Lord in truth, and who serve him in hypocrisy, and onely outwardly in their bodies. The world and men of the world now judge all Gods children to be hypocrites, and they think they cannot possibly be that they make show of, they judge of Gods children by themselves; if they see an hypocrite vncased and discovered( as sometimes the Lord pulls off his vizard) they presently fly in the faces of all Gods children, and say, they are all alike: and therefore there must be a day of discovery, a time when the truth of grace wrought in the hearts of Gods children shall be discerned from hypocrisy, and when men shall discern between the righteous and the wicked, and between him that serveth God and him that serveth him not, as the Lord speaks by his Prophet, Mal. 3.18. When the Lord shall make up his jewels, then shall men discene thē that serve the Lord,& them that serve him not. And therefore doubtless the time shall come when the persons of Gods children shall be openly revealed, and when it shall be made known to all men and Angels who they be that are indeed Gods children. And this in the first place must teach us to take heed of untimely judging and condemning of others, a thing too common in the world. We may not after the manner of the world presently judge a man or a woman to be but an hypocrite and a dissembler, because haply we discern some weakness in that man or woman, and some particular failing: Men or women are not presently to be judged hypocrites and dissemblers, because of some weakness,& some particular failing. the time shall come when that man or woman shall be discovered; and we are not to prevent that time by our untimely censure. It is a fault in some Christians, that they are ready to question the estate of others, and to doubt of their state, whether it be good or no, because they jump not with them in some things, they are not of their mind in every particular. But what knowest thou, whosoever thou art, whether one that differs from thee in iudgement in some particular, being not of such weight, be a dear child of God or no? If he be an hypocrite, he shall one day be laid open; and if he be a child of God, thou art rash in thy iudgement, he shall one day be revealed and made known so to be, to thee and to all the world, and tarry thou the time of discovery. again, for a second use: is it so that the time shall come when the persons of the children of God shall be openly revealed, Comfort to such as are upright and sound hearted in Gods sight though all the world condemn them as hypocrites. and when it shall be made manifest to all men and Angels, who they be that are indeed Gods children? Then cheer up thyself thou that art a child of God, here is ground of comfort, though all the world speak against thee, and call thee hypocrite and dissembler. Art thou able to approve thine heart to the Lord in regard of the uprightness, truth, and sincerity of it? art thou able in truth to say as job did, job 27.5.6. I will never take away mine innocency from myself. I will keep my righteousness and will not forsake it: though all men in the world speak against me, I am able to approve my heart to God, not in regard of any perfection of grace, I see and feel mine own great wants& sinful infirmities, but in regard of the uprightness, and soundness, and sincerity of mine heart? Then comfort thy self, and wait in patience but a time, the time shall come when the Lord will clear thee of that the world doth now unjustly charge on thee, yea the time shall come when all the world shall aclowledge thee to be a dear child of God, and precious in his sight, and one of his jewels; yea the time shall come when those who now call thee hypocrite and dissembler, shall be forced to contradict themselves, and to aclowledge the truth of grace in thine heart, and shall be forced to change their note,& to say, certainly this man or this woman is a right holy man or woman, and a dear child of God, now it appears, and now it is manifest to all the world, and we cannot deny it: think on that to thy comfort. Whether the Saints shall know one another in heaven. Now here a question may be moved, it being so that the time shall come when the persons of Gods children shall be openly revealed, and be made manifest to all the world: some may demand, whether the Saints shall know one another in heaven or no? as whether the parents shall know the children, the husband the wife, the wife the husband, and whether one brother shall know another,& one friend another, or no? To this I answer. So far as shall make for the increase of their heavenly ioy and comfort, they shal. That so far as shall make for the increase of the heavenly ioy and spiritual comfort one of another, the Saints shall know one another in heaven. It is true indeed that the natural and carnal delight the father now takes in his child and the child in the father, the husband in the wife and the wife in the husband, and one friend takes in another, shall cease, yet heavenly ioy and comfort one in another shall continue; and the heavenly ioy that shall arise to the Saints on the sight of the glorification one of another, leads us to think that they shall know one another. For howsoever the principal ioy of the Saints in heaven shall be on the sight of God, yet doubtless there shall be also ioy in the sight one of another; the Minister shall ioy in the sight of his people glorified in heaven, and the people shall ioy in the sight of their Minister glorified in heaven, as the Apostle saith, 1. Thess. 2.19. that the Thessalonians whom he had converted and brought to beleeue in Christ by his preaching the gospel, should be his crown of rejoicing, and that in the presence of the Lord Iesus at his coming; as the damned in hell shall haue their torment much increased at the sight of their companions and such as they haue drawn to sin, and therefore the rich man, Luke 16.28. desireth that his brethren might not come into that place of torment where he was, not out of love to them,( for there is no charity in hell) but out of love to himself, because he would not haue his own torment increased. So doubtless the Saints in heaven shall rejoice in the society one of another, and in the sight one of another, in seeing the glorification one of another: and therefore they shall so far as may increase their heavenly ioy and spiritual comfort, know one another. Come we now to the 20. verse. There is indeed a second thing offered from these words verse 19. When the sons of God shall be revealed: namely this, that the time shall come when the glory that belongeth to Gods children, and shall be put on them in heaven, shall be openly revealed: but of that we spake verse 18. and therefore I pass by it, and come to the 20. verse. VERSE 20. Because the creature is subject to vanity, not of it own will, but by reason of him, which hath subdued it under hope. IN this verse, as I haue shewed, the Apostle yields a reason why the creature waiteth with fervent desire for the revelation of the children of God, taken from the present hard condition of the creature, in that it is subject to vanity, and therefore it waits. The Apostle further setting forth how the creature is subject to vanity, namely, not of it own will, but from another cause, from the will of him who hath subdued it under hope, thereunto adjoining hope of deliverance: Not of it own will, but by reason of him, which hath subdued it under hope. We did before thus analise& resolve this verse, I will now labour to open the sense and meaning of it. Because the creature is subject to vanity. Interpretation. By creature we are to understand, as we did verse before, the whole frame of the visible world, the visible heauens with all their goodly furniture of stars and celestial bodies, and the earth with all her ornaments and other elements, Is subject, or is brought under, or put under( vanity.) The word vanity hath diverse exceptions in Scripture, but to give that which is agreeable to this place, it is here used in opposition to that original, perfect, and excellent state and condition in which the creature was first made and created, and the creature is fallen from that excellent and perfect state and condition, and it is now brought under vanity, and therefore it is said to wait for the revelation of the sons of God, and as it were to desire and long after that original and perfect state and condition, to be restored to it again. So then under the word vanity, two things are signified. First, that the creature is now fallen from that original, constant,& durable state it had in the first creation, and is now under a fleeting, frail, and vanishing state and condition, and now subject to corruption, as the Apostle saith in the next verse. Now the heauens, the earth, and the elements are subject to mutability, to alteration and change, and to be dissolved. Psal. 102.26. the Psalmist saith, The heauens shall perish, and they shall wax old as doth a garment, and the Lord shall change them as a vesture, and they shall be changed. And 2. Pet. 3.11. the Apostle saith, That all these things must be dissolved. Secondly, under the word vanity is signified, that the creature is now fallen from that constant course it held before the fall of man, in attaining the end for which it was created, namely, to serve for the good of man, and that in the good use of it, the goodness of God might by man be acknowledged and magnified, and is now under weakness, and subject to fail in attaining that end. The earth is now under the curse of the Lord laid on it for the sin of man. Genes. 3.17, 18. Cursed is the earth for thy sake, thorns and thistles shall it bring forth to thee: Yea the heauens are now subject to haue their light obscured, and their sweet influence restrained, as the sun and moon to be eclipsed, the sky to be overcast with clouds, the stars with their influence to infect the air, the air to become unwholesome and pestiferous, and to infect the bodies of men and beasts. Yea the creature is now so far from holding on a constant course in attaining the end for which it was made, as it is now subject to be perverted, and to be abused, as to serve the wicked and ungodly, the sun to give his light, and the earth her fruit, to them who haue neither hearts nor mouths open to praise God for the same. Yea the creature is now subject oftentimes to serve the wicked lusts and sinful desires of the ungodly, as the Lord often complains by his Prophets. Ezech. 16.17, 18, 19. the Lord saith, His people had taken their faire jewels made of his gold and his silver which he had given them, and made to themselves images of men, and had committed whoredom with them; and took their broidered garments and covered them, and had set his oil and his perfume before them: and his meate, floure, oil, and honey, wherewith he had fed them, they set it before them for a sweet savour. They had thus perverted and abused the good creatures of God, and made them serve their own vile lusts. And so is the creature subject to vanity, both in regard of the frail, fleeting, and vanishing state and condition it lieth under, and also in regard of the weakness it is subject to, it being now subject to fail in attaining the end for which it was created and made, in serving for the good of man, and consequently for the praise and glory of God. Not of it own will The Apostle speaks here figuratively, ascribing a will to the dumb and senseless creature; and his meaning is not of the natural instinct and propension put into the creature in the first creation, for every thing hath in it a natural propensitie to preserve itself, and by nature it shuneth the corruption and destruction of itself. But by reason of him, that is, by reason of the will and power of God the Creator, who so subdued it for the sin of man. under hope: Here likewise the Apostle ascribes hope to the dumb and senseless creature figuratively: and his meaning is, under expectation of a better state and condition, and so as it doth as it were expect and wait for a better state and condition hereafter. Thus then conceive we the meaning of the words of this verse, as if the Apostle had said: Because the creature we spake of, namely, the whole frame of the visible world, the visible heauens with all their goodly furniture, and the earth with all her ornaments, are now under a fleeting, frail, and vanishing state and condition, are now subject to mutability, alteration, change, and dissolution, and are now also under weakness, and subject to fail in attaining the end for which they were first created, namely, to serve for the good of man, and that in the good use of them Gods goodness might by man be acknowledged and manifested, and are now subject to serve the wicked and ungodly, and by them to be perverted and abused to serve their wicked lusts, not of any natural instinct and propension put into them in the first creation, but by reason of the will and power of God the Creator, who hath so subdued them for the sin of man, yet so as they do as it were expect and wait for a better state and condition hereafter. Now in that the Apostle yeeldeth this as a reason, why the dumb and senseless creature waits with fervent desire when the sons of God shall be revealed, because it is subject to vanity, I might stand to show that the vanity and corruption the creature lieth under, makes it( as it were) desire and long after freedom and deliverance, but of that we shall speak more fully afterwards. And first the Apostle affirming this by the creature, that it is subject to vanity, he giveth us to understand thus much: in the first place we are to take notice of this. That all the creatures in this world under the highest heauens, The whole frame of this visible world is under a fleeting, frail and vanishing state and condition. are subject to vanity, they lye under mutability, alteration and change, and are liable to corruption and dissolution: the whole frame of this visible world, and all the visible creatures in it, are under a fleeting, frail, and vanishing state and condition. And to this purpose, besides this text, we haue further evidence and testimony of Scripture, 1. Cor. 7.31. The fashion of this world goeth away, or hasteneth to an end, the word {αβγδ}, {αβγδ}. used by the Apostle is very emphatical, it signifieth the habit, vesture, or clothing of the world: giuing us to understand, that this world is as it were clothed with a vesture and with a garment, and that is wasting, wearing, and consuming away, and the form and fashion of it lasteth but for a time, it is alterable and changeable, and the world is as it were ready every hour to put on a new fashion. We read in the book of the Preacher, that Salomon speaking out of his own experience, he pronounceth of all things in this world, that they are but vanity and vexation of spirit, Eccles. 1.2. Vanitie of vanities, saith the Preacher, vanity of vanities, all is vanity. And Chap. 2. he saith, having given himself to take pleasure in pleasant things, having made great works, built goodly houses, planted vineyards, gardens, and orchyards, and planted in them trees of all fruit, and having gathered silver and gold, and the chief treasures of kings, and provinces: and so he goeth on, and concludes verse 11. He looked on all his works that his hands had wrought, and the travell that he had laboured to do, and he found all was but vanity, and vexation of spirit. And in the psalm before cited, Psal. 102. the Psalmist saith expressly, that the visible heauens shall perish, and shall wax old as doth a garment, and they shall be changed: The very heauens are liable to corruption and dissolution, and much more the earth and other things under the heauens: and common experience teacheth the truth of this. We see with our eyes, there be continual alterations and changes in the face of the sky, in the air, in the waters, and in the earth, and the best and most solid creatures are subject to rottenness and putrefaction. Yea those creatures that we do account most excellent, and most durable, gold, silver, pearls, and the like, experience sheweth, they are subject to be broken and dissolved, and they are subject to be cankered, and to be eaten with rust, riches to be corrupted, and garments to be moth-eaten, and the like, as the Apostle saith to wicked rich men, Iam. 5.2.3. Your riches are corrupt, and your garments are moth-eaten, your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire: and all this is for the sin of man. That is the reason why all creatures in this world are subject to vanity, to mutability, to alteration and change, and are under a fleeting and vanishing state and condition, as I shewed in opening the words. Now for the use: this must teach us the lesson Saint John hath put down, Wee must learn not to love the world, nor the things in the world. 1. joh. 2.15. Not to love the world, neither the things that are in the world, nor to suffer our hearts to cleave to the best creatures here in the world, and to think to find happiness in them. Indeed we are not to despise the creatures that are in the world, and wilfully to cast them from us, as Popish votaries do, for they be the workmanship of God; so we shall show ourselves unthankful to God: but we must take heed we rest not on them, nor trust in them, and that we think not to find true happiness in them. It is the manner of men and women that want grace, to place happiness in the abundance of the good things of this life. If they be poor and want grace, when they speak of a wealthy man, they commonly say he is a happy man, he cannot do amiss, he hath the world at will. And if they be rich in outward things, and want grace, they commonly bless themselves in their wealth, and they make gold their hope, and the wedge of gold their confidence, as job speaks, job 31.24. Yea they think they haue a perpetuity in their goods, and as the Psalmist saith, Psal. 49.11. They think their houses shall continue for ever, and they call their lands after their own names. Thus foolish men that want grace, and haue nothing in them but nature; yea such as haue grace, and are the children of God, haue their hearts many times too much entangled with the things of this world, and they suffer their hearts too much to cleave to them, and too much to rest on them: they give themselves greedily to hunt after the things of this world. Are there not some who would be thought to be the children of God, that are tainted with the damnable sin of usury? Oh what a madness is it to suffer our hearts to rest on that which is fleeting and vanishing away, and is subject to mutability, alteration and change? If we should duly consider it, would any man well in his wits, think that he could find happiness in vanity? Remember this when thou lookest on thy gold, thy plate, thy jewels; it is but an heap of vanishing transitory things, And be not thou vain: as the Psalmist speaks, Psal. 62.10. If riches increase set not thine heart on them. No, no, thou professing thyself a child of God, follow thou the counsel of the holy Spirit of God, 1. Cor. 7.31. Use this world as though thou vsedst it not, for the fashion of this world goeth away. The things of this world are vanishing and transitory, and they can yield thee no true comfort nor sound contentment: and consider that thy soul, thou being a child of God, is more worth then all the riches and treasures in the world, it being redeemed with the precious blood of Iesus Christ: and why then shouldst thou so abase it, as to set it on so base an object as the vanishing things of this world? Therefore use thou the things of this world, as helps and furtherances to thee in thy travell towards heaven, but set not thine heart on them, let them not steal away thine heart from better things, but set thine heart on better things, on righteousness, the peace of a good conscience, the favour of God in Christ, and the comforts in Christ, and on the joys of the life to come, and those are durable things, and shall last for ever: and thou professing thyself a child of God, thou art to count all things of this world but dross and dung, in comparison of those excellent treasures. In the next place, in that the Apostle affirmeth that the creature is subject to vanity, that is, as we shewed, not onely to mutability, alteration and change, and to corruption, and dissolution, but also to weakness, and to fail in attaining the end for which it was made, in serving for the good of man, that in the good use of it, Gods goodness might by man be acknowledged. Hence in the second place note we thus much. That it is the curse of God vpon the visible creatures, That the visible creatures under the highest heauens serve not for the good of man, it is the curse of God vpon them. that be under the highest heauens, that they are weak and unable to attain the end for which they were created, that they now serve not for the good of man, that in the good use of them the goodness of God might by man be acknowledged, as that the heauens are now sometimes as brass, and the earth becomes as iron, as the Lord threatens, Deut. 28.23. That the earth is now sometimes as a wast wilderness, and smitten with barrenness, yea it is a vanity and a curse of God the poor creatures lye under, that they now do their service to the wicked who dishonour God, as that now the sun, moon, and stars, give their light to the wicked, that the clouds drop down their rain on them, that the earth yeeldeth forth her increase to the ungodly& to abominable sinners,( as indeed they do) as Christ saith, Math. 5.45. Our heavenly Father maketh his sun to arise on the evil and good, and sendeth rain on the just and unjust. This is a curse of God, and a vanity that the poor creatures now lye under since the fall& sin of man. For( indeed) if man had stood in his innocency, and in his integrity, the creatures also had continued in their original integrity, and in their perfect state& condition; but by the fall of man they are now brought under this vanity, even to fail in attaining the good for which they were created yea to be subject to this vanity, to serve the wicked& ungodly, yea many times to serve the vile lusts& sinful desires of wicked persons: this is the curse of God on the poor creatures since the fall of man; & this I note to this purpose. It serves to discover what wicked and ungodly persons do when they use the good creatures of God: surely they do then even execute the curse of God on the poor creatures, When wicked persons use th● good creatures of God, they execute Gods curse on them. & howsoever they solace& delight themselves in the colour, the beauty,& sweetness, and good that is to be found in the good creatures of God, as in the light and comfort of the sun, in the sweetness of the air, in the heat of the fire, in the pleasant and comfortable taste of meats and drinks, yet indeed in using of them, even sometimes for their necessity, they are but instruments of executing Gods curse on the poor creatures: and much more in their abusing the good creatures of God, when the wicked abuse the good creatures of God to satisfy their vile lusts and sinful desires, as when they abuse their meate to surfeiting, their drink to drunkenness, their apparel to serve their proud humours, and to set out the vanity of their minds, their money and their wealth to serves their maliciousness and revengeful minds, in wringing and wronging others. What do they? Surely but as cursed instruments, even execute the heavy curse God hath laid on the poor creatures: and if they had eyes to see it, and hearts to consider it, what comfort can they find in so doing? If the drunkard when he is in the midst of his pots and pot companions quaffing and carousing, had but an heart to consider and to think with himself, what am I now doing? I am now executing the curse of God on these poor creatures, and that in a fearful manner, making them serve mine own vile lusts, it would make his wine and his strong drink bitter to him, as the Lord threatens, Isai. 24.9. If the proud person, man or woman, when they are tricking and trimming themselves in their vain and garish attire, could but thus think with themselves: I am now even a cursed instrument of executing Gods curse on these poor creatures, that I thus abuse to set out the pride and vanity of my mind; it would make them take little comfort in their gay and garish attire. And so if those who abuse their money and their wealth to serve their malice and their revengeful minds, could but think thus with themselves, we are now cursed instruments of executing Gods curse on our silver and on our gold, and such like, it would make them take little pleasure in bearing down poor men in their right and good causes; and so in other particulars. If wicked persons had but eyes to see, and hearts to consider what they do, when they abuse the good creatures of God, and make them serve their vile lusts and their sinful desires, it would make their hearts ache withi●●hem, in that they do then even execute the curse of God on the poor creatures,& are then but executioners of that heavy curse the Lord hath laid on the poor creatures for the sin of man, and that in a fearful manner: for therein they are like the divell himself, who is the grand executioner of Gods curse: and as they are like to him in their practise, so without repentance they shall one day be like to him in his punishment. And indeed wicked and ungodly persons are then most cursed instruments of executing Gods curse on the poor creatures, when they abuse them for the hurt of Gods children; as when they abuse their gold and silver to trouble and vex the poor Saints and seruants of God, when they abuse the fire to burn them, the water to drown them, and such like, and they are then in an high degree cursed instruments of executing the curse of God on the poor creatures, and they are then in an high degree like the divell, and if God give them not repentance, they shall one day in a fearful degree be like him in eternal punishment. It were good for them to think on it: and so I pass from that point. observe we further, the Apostle setting forth how the creature is subject to vanity, he saith, Not of it own will, but by reason of him which hath subdued it under hope: that is, not of any inclination put into it by creation, but by reason of the will and power of God the Creator, who hath so subdued them for the sin of man: whence note we. That the creature, even the whole frame of this visible world, The visible creatures in the world are perverted to wrong ends, and do many times serve the wicked, not of their natural inclination, but are forced thereunto by the mighty hand of God. and all visible creatures in it, they now lie under vanity, under mutability, alteration and change, and are subject to corruption and dissolution, and they are now under weakness, subject to fail in attaining the end for which they were created: not willingly and of their own natural inclination, but by the powerful will of God. The poor creatures in this world are now many times perverted to wrong ends, and do many times serve the wicked, yea the vile lusts and sinful desires of the wicked, not by their natural inclination, but they are forced so to do by the mighty hand of God, and by his powerful will and command●ment. The poor creatures would not serve the wicked, especially the vile lusts and sinful desires of the wicked, not by their natural instinct, they would be revenged on the wicked for their sins, for their defacing of Gods image: we may easily conceive it so to be, in that the Lord sometimes giuing the creatures liberty, they presently break out to the punishment& to the destruction of the wicked Numb. 16.31.32. The earth opened her mouth and swallowed them up with their families, and all the men that were with konrah, and all their goods. Exod. 14.28. the waters overwhelmed the Egyptians and host of Pharaoh. And so indeed would the sea soon run over all the wicked in the world, were it not kept in by the mighty hand of God, and established by his commandement, as we haue it job 38.10.11. And so the fire would suddenly break out and devour the wicked, if the Lord did not restrain it, as it did those that brought Shadrach, Meshach, and Abednego to the ●ot fiery furnace, Dan. 3.22. And al other creatures, if the Lord should give them liberty, would soon break out to the punishment of the wicked. Yea we may easily conceive, that the poor creatures would not serve the wicked, but that they are forced so to do by the mighty hand of God, and by his powerful will, in that after the day of iudgement they shall yield them no comfort at all; the sun shall then shine no more on them, the earth shall then bear them no longer, the waters shall not then yield them one drop to refresh them, as we may gather from that parable Luk. 16.24. the rich man in hell is denied one drop of water to cool his tongue. Now this for use: in the first place it serves to discover, that the wicked are beholden to the power of God, in that any creature serves for their use. Wicked persons are beholden to God in that any creature serveth for their use. There is no creature in the world would do them any the least service or in any sort serve for their good, were it not thereunto forced by the mighty hand and powerful will of God. And let wicked and profane persons know, that the Lord who makes his poor creatures serve for their use for a time, can at his own good pleasure make the same creatures serve for their punishment, and for their destruction; if he but say the word, and if he command his creatures, they are ready armed against the wicked, and are ready to fly on them, to plague them, to punish them, and to destroy them. And for a second use: is it so that the poor creatures are now under vanity, and under mutability, We are to take notice of Gods mighty and overruling hand over all creatures. alteration and change, even under the curse of God, not willingly and of their own natural inclination, but by the powerful will of God, and as they are thereunto forced by his powerful will and commandement? Then hereby take we notice of the mighty and overruling hand and power of God over all creatures, he is able to make the poor creatures lie under vanity, and to lie under an heavy curse, whether they will or no, and as it were sore against their wils. And take notice of it thou that art a wicked rebellious wretch, and goest on wilfully in thy rebellion and sin, in thy drunkenness, and the like, the Lord can, if thou still go on in thy rebellion and sin, make thee whether thou wilt or no, lie under the curse he hath threatened against such as thou art. And thou that wilt not now yield to the voice of God in the ministery of his word calling thee from thy sins, shalt one day be forced whether thou wilt or no, to yield to that voice of his, Go ye cursed into everlasting fire, which is prepared for the divell and his Angels, Mat. 25.41. and then to lie under the curse of God everlastingly. And therefore if hell haue not full possession of thy soul, think on it, and learn to reform thyself. Now in that the Apostle saith, the creature is subject to vanity, not of it own will, but by reason of him which hath subdued it under hope: that is, not of any natural inclination put into the creature in the first creation, but by reason of the power and will of God, who hath so subdued it for the sin of man: we are hence further given to understand thus much. That the subiection of the creature under vanity is not natural but accidental, by reason of sin. The poor visible creatures in this visible world are now under a state of mutability, alteration, and change, and liable to corruption and dissolution, and they are now under a state of weakness unable to attain the end for which they were made, by reason of the sin of man. The visible creatures in this world are under vanity, and under a state of mutability, alteration& change, by reason of mans sin. The sin of man hath enwrapped the poor creatures in this world under vanity, and hath brought them under the curse, and that vanity and curse the poor creatures now lie under, is daily and continually increased by sin, the daily increase of sin makes a daily increase of the curse the poor creatures lie under: that is the point. And for further confirmation of this truth, we haue plentiful evidence and testimony of Scripture. Genes. 3.17. Gen. 3.17. the Lord saith to Adam after his fall, after he had sinned, Cursed is the earth for thy sake, in sorrow shalt thou eat of it all the dayes of thy life. thorns also and thistles shall it bring forth to thee, and in the sweat of thy face shalt thou eat bread. Genes. 4.12. Gen. 4.12. the Lord saith the like to Adams ungracious son Cain, after he had murdered his brother Abel, When thou shalt till the ground, it shall not henceforth yield unto thee her strength. levit. 20.19.20. levit. 20.19.20. we find that the Lord thus threatens, if his people should despise his ordinances, and abhor his laws, and break his covenant, he would thus plague them, he would make the heauens as iron, and the earth as brass, and their strength and labour should be spent in vain, their land should not give her increase, neither should the trees of their land give their fruit. And the like threatening we find Deut. 28.29. And again, verse 38.39.40. Deut. 28.29.38.39.40. the Lord threatens that for their sins they should carry out much seed into the field, and should gather but little in, for the grasshoppers should destroy it. They should plant vineyards and dress them, but should not drink of the wine nor gather the grapes, for the worms should eat them. They should haue olive trees in al their coasts, but they should not anoint themselves with the oil, for their Oliues should fall or shake off before they were ripe. And the like threatenings we find denounced in many places of the Prophets. read Mica. 6.15. Hag. 1.6. Mica. 6.15. Hag. 1.6. But to this purpose is that of the Prophet Isay most plain and most pregnant, Isai. 24.4.5.6.7. Isai. 24.4.5.6.7. The earth( saith the Prophet) lamenteth and fadeth away, the world is feeble and decayed: the earth also deceiveth, because of the inhabitants thereof, for they haue transgressed the laws, changed the ordinances, and broken the everlasting covenant. Therefore hath the curse devoured the earth, and the inhabitants thereof are desolate: wherefore the inhabitants of the land are burned up, and few men are left. The wine faileth, the vine hath no might, all that were of merry heart do mourn. A plain text clearing and confirming this truth, that the sin of man hath enfolded the poor creatures in the world under vanity, and hath brought them under the curse; and that vanity and curse the poor creatures are now under, is daily and continually increased by the daily increase of sin. And the reason and ground of this truth is, because the sin of man deserves the punishing hand of God, not onely on mans person, on his body and soul, but also on all things appertaining and belonging to him, even on all things serving for his use, and for his comfort, that his blessings should be turned to curses to him, as the Lord threats the Priests, Malac. 2.2. I will curse your blessings, yea I haue cursed them already. And on this ground we may answer that question which haply some may move, namely, How it stands with the iustice of God that the poor creatures that sinned not should be subject to vanity, and brought under the curse for the sin of man? On this ground, I say, we may answer this question, thus: That the creatures were not made for themselves, but for the use and service of man, and for the good of man: and therefore man sinning against God, and casting off the Lords yoke, and becoming a rebel against God, it is just with the Lord not onely to punish man in his own person, but in the things belonging to him, in the things that should serve for his use& for his comfort, even to make them weak and unable to do that service to man, and to yield him that comfort they were wont to do. And so the vanity and curse the poor creatures now lie under, is not properly the punishment of the creatures themselves, but it is part of mans punishment for his sin. The heinousness of sin discovered, in that it brings Gods punishing hand not onely on man but on other creatures also. Now for the use of this truth: first, this being so that the poor creatures now lie under vanity and under the curse for the sin of man, and that vanity and curse is daily and continually increased by the daily increase of sin, we are hereupon to take notice of the heinousness and odiousness of sin; as that sin is so odious and so heinous, that it provokes the Lord to anger exceedingly, even to reach out his punishing hand, not onely to the person of man who hath sinned, but on all other things that should serve for the good of man. We read of the leprosy among the Iewes, that the contagion of that did not onely infect the whole man, but his garments also, yea sometimes the walls of his house: but the leprosy of sin is far worse, that doth not onely infect the person of the sinner, and his garments, and things about him and near to him, but even the high heauens that are many thousand miles distant from him, are stained with the contagion of it, and are thereby brought under vanity, and made subject to corruption and dissolution. Oh then learn we to take notice of the guiltiness and heinousness of sin, yea of every sin: and think not thou whosoever thou art, that any sin is light, and trifling, and of small moment. It is the manner indeed of graceless persons, to account some sins light and trifling. What( say they) a little swearing by faith and troth, a little idle talking, a little walking abroad on the Sabbath day, a little working on that day, are these such great matters? I pray God( say they) we never do worse, and then we hope we shall do well enough. poor soul, whosoever thou art, that thus either thinkest or speakest, dost thou think thou shalt do well enough in doing that which provokes the Lord to anger, not onely against thine own soul and body, but against every other thing in the world that should serve for thy good? This thou dost in sinning against God, be the sin in thine account never so small, the least sin thou committest, in itself and in it own nature, is so odious and so hateful to God, as it provokes him not onely to plague thee in thine own person, but also in every thing that belongs to thee, and in every thing thou settest thine hand to do, yea to curse the very air thou breathest in, the ground thou treadest on, the bed thou liest on, the table thou eatest thy meate on, the stool or seat thou sittest on, the dish thy meate lies in, yea thy meate, thy drink, thy clothing, and every thing that goes through thine hands; and is that a matter trifling and of small moment, that thus provokes the Lord to anger, and provokes him thus to reach out his punishing hand to the very dumb and lifeless creatures? Oh learn thou to think otherwise of sin, and labour thou to see the odiousness and heinousness of sin in it own nature, and so learn to make conscience to avoid every sin, seem it never so small in thine account. And for a second use: is it so that the poor creatures now lie under vanity, under mutability, alteration and change, We are to lay the fault on ourselves,& on our own sins, when we are crossed by any creature. and under weakness, by reason of sin, and is that vanity and that curse daily increased by the daily increase of sin? Then learn we on this ground this lesson, when we are crossed by any creature, learn we to lay the fault where it ought to lie, let us not then break out into bitter terms and murmur against God, let us not then lay the fault on chance or fortune, and say, what lucke had I? or what hard fortune had I? nor yet blame the poor creature, but let us lay the fault where it ought to be, even on ourselves, and on our own sins. Doth the air infect thee? doth heat or could annoy thee? doth the earth after much pains, and travell, and cost bestowed on it, by digging, ploughing, and the like, yield thee little or no fruit? doth thy beast fail thee, haply thine horse in bearing, or drawing, or carrying thine own body stumbleth or falleth? Oh do not thou as many wicked and graceless persons do, break out into cursing and banning of the poor creature, and as Balaam did, who laid the fault on his ass, when indeed the fault was his own: so do not thou lay the fault on the poor creature, but lay it where it ought to lie, even on thyself, and on thine own sin. No marvell though the creature fail thee, and be not so serviceable to thee, seeing thou hast broken covenant with God, and failest in yielding him honour, and service, and duty, and obedience. The Papists they use holy water and the like to drive the divell and ill spirits out of the creatures; but alas the divell is in themselves, and the ill spirits are their own sins, that make the creatures weak and unable to yield them comfort. Last of all, is it so that the creature is under the curse for the sin of man? Surely then we must learn to be merciful to the poor creature standing in need of our mercy, Prou. 12.10. A good man, a righteous man regardeth the life of his beast, but the mercies of the wicked are cruel. We are to be merciful to the poor creatures that stand in need of our mercy. One thing yet remaines to be noted in this verse. The Apostle adds, under hope. The creature is subject to vanity, not of it own will, but by reason of him which hath subdued it under hope: that is, so as it doth expect and look for a better state hereafter. We see then that the creature, even the visible creatures in this world, they are in a far better case then the reprobate, either men or Angels, The visible creatures in this world are i● a better case then the reprobate men or Angels. they haue hope of deliverance from under the curse that is now on them, and they expect freedom from under the bondage of corruption, even to be delivered into the glorious liberty of the sons of God, as verse next: But the reprobate, men and Angels, haue no hope at all to be freed from the curse of God. Iude saith in his Epistle, verse 6. Iude Epist. verse 6. The reprobate Angels are reserved in everlasting chains, under darkness to the iudgement of the great day: they are bound over to everlasting torments. And 2. Pet. 2.9. the Apostle saith, The Lord reserves the wicked and reprobate men to the day of iudgement to be punished,& they haue no hope to escape everlasting punishment. Oh then the miserable& fearful estate of the reprobate, it had been better for a reprobate man or woman to haue been made a clod of earth, then a man or woman, the lump or clod of earth hath hope of deliverance from under vanity and the curse it lieth under, but a reprobate man or woman hath no hope at all to be freed from the everlasting curse of God. And think on this thou that goest on in a course of evil& sin,& wilt not be reformed. The miserable state of the reprobate discovered. Though I will not determine of thy final state& condition, and say definitively, thou art a reprobate and shalt be damned, yet thou going on obstinately in sin, notwithstanding the means vouchsafed to thee to call thee out of thy sin, and thou going on wilfully in thy wicked course, it is a fearful sign, thou art not onely a child of wrath as all are by nature, but a child of perdition, and that thou art going on apace towards hell, and art in the stat● of reprobation; and being so, woe to thee, it had been good for thee thou hadst never been born, the earth and the dumb creatures are in better case then thou art, they haue hope to be freed from the curse they now lie under, but thou hast no hope at all to be freed from the curse of God, that abides thee for ever. think on this thou that goest on in a course of evil and sin wilfully, that if thou belong to Gods election, thou mayst come out of thy fearful state and condition, and mayst come to repentance, that thy soul may be saved. Come we now to the 21. verse. VERSE 21. Because the creature also shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God. IN this verse our Apostle yeeldeth a second reason, why the creature waiteth with fervent desire for the revelation of the sons of God, and his reason here is taken from the future better state of the creature, as that the creature shall one day be delivered from the hard condition it now lieth under, to a better state. Because the creature shall also be delivered: the Apostle expresseth from what, namely, From the bondage of corruption: and whereunto it shall be restored, and that is into the glorious liberty of the sons of God. That is the general matter of this verse, we haue formerly resolved it; I will now endeavour to open the sense and meaning of this verse. Interpretation. Because the creature also shall be delivered from the bondage of corruption, into the glorious liberty of the sons of God. By the creature, here we are to understand, as we did in the two verses foregoing, the whole frame of this visible world, consisting of the celestial and elementary region, the visible heauens with all their glorious furniture, and the earth with all her goodly ornaments, and the other elements, the fire, air, and such like, shall be delivered, or set free, or quit and exempted, for so the word {αβγδ} {αβγδ}. ●●gnifieth. From the bondage of corruption, that is, from the state of corruption. The creature now being under a state of mutability, alteration& change, and being now subject to corruption and dissolution, it shall be set free from that state, as from an heavy servitude, bondage and thraldom; that is meant by the bondage of corruption. Into the glorious liberty of the children of God: for by the sons of God, by a synecdoche is meant the children of God, whether men or women; and by their glorious liberty, we are to understand in particular, the liberty and freedom of their bodies from corruption and mortality, which at the day of iudgement shall be accompanied with unspeakable glory. The Apostle saith, 1. Cor. 15.42. that the bodies of the children of God shall then be raised up in incorruption. And verse 53. he saith, Their corporal bodies shall then put on incorruption, and their mortal bodies shall then put on immortality. And in that part of their glory shall the creature partake with them, namely, in incorruption and immortality: the creature shall then be freed from the state of corruption, and shall then partake with the children of God in some degree of their glory: namely, in incorruption and immortality: the creature shall then be changed and restored into that original integrity and excellency in which it was first made and created. Acts 3.21. Peter speaketh of the restoring, not of men onely, but of all other things. But haply some may say, We read Psal. 102.26. that the heauens shall perish, and Math. 24.35. heaven and earth shall pass away: and 2. Pet. 3.16. that the heauens shall pass away with a noise, and the elements shall melt with heat, and the earth with her works that are therein shall be burnt up. And verse 12.13. The Apostle saith, that the heauens being on fire shall be dissolved, and the elements shall melt with heat, and we look for a new heaven and a new earth, according to his promise wherein dwelleth righteousness. How can these Scriptures agree with this text of the Apostle, and the exposition now given of it, That the whole frame of this visible world shall be freed from corruption, and shall partake with the children of God in incorruption, and in immortality? To this I answer. The Scriptures alleged do not any thing at all cross this text of the Apostle, nor the exposition now given of it, if they be rightly understood. For whereas the Psalmist saith, the heauens shall perish, he expoundeth himself, in that he saith they shall be changed: and the meaning of the other places alleged, is not that the heauens, and the earth, and the elements shall be amnihilated, wasted, and brought to nothing, and cease to be at all, but that they shall haue as it were a new being, they shall be made new, not in regard of substance, they shall not be made new heauens and new earth for their matter and substance, but in regard of qualities, they shall be purged from vanity, corruption and weakness they now lye under, and they shall haue incorruption and immortality put on them, and they shall be renewed and restored to their original integrity and excellency in which they were first made and created. Now here I hold it needful for further clearing of this text, to answer a question that is commonly propounded, namely this. Whether the fowles, beasts, and fishes, shall be freed from the bondage of corruption at the day of iudgement, and be then made partakers of incorruption and of immortality, or no? To this question we can answer nothing certainly, but onely that which is likely and probable, because the Scripture is silent in this: but that which may be gathered out of the Scripture in answer to this question, as I conceive most likely and probable, is this: That those creatures in their kinds, namely, some singulars of all kinds, shall be freed from corruption, and shall be made partakers of incorruption and immortality: because they are found Genes. 1. among those creatures that were made in the first six dayes. And those that were then made, and by the fall of man brought under vanity and corruption, it is likely they shall be restored to their original integrity at the day of iudgement, in their kinds. Indeed not every particular fowle, beast, or fish, that hath been, now is, or hereafter shall be, there is no likelihood of that, that I hold shall not be, for then there should be a kind of resurrection of those creatures, their bodies being in the world but a short time, they being renewed and multiplied by continual generation. And if every particular fowle, beast, and fish, should be restored to their original integrity, then either the same particular fowles, beasts, and fishes, being dead and dissolved, as the same bodies of men and women, shall rise again, and be restored at the day of iudgement, or some other of the same kind should be newly created: but neither of these things shall be, because for the first, we are not not to beleeue the resurrection of any creature, but onely of the bodies of men and women: and for the second, the day of iudgement shall not be a day of creation, but a day of restauration, and a day of restoring of all things, as it is called Act. 3.21. If any ask, what use shall there be of these creatures after the last iudgement? I may answer him with another question: What use shall there be of the visible heauens, and of the earth, when as the mansion of Gods elect is prepared for them in the highest heauens? In these things we are not to be curious. What if the Lord will haue the heauens, and the earth, and the same particular fowles, and beasts, and fishes, to continue as monuments of his former power, wisdom and goodness towards man? we are not curiously to search into these things, nor to move other thorny and unprofitable questions; as what number shall be restored, and the like: learned ignorance( as one saith) is better then knowledge, where the Scripture is silent. Now then thus conceive the meaning of the Apostle in this verse, as if he had said: Because the whole frame of this visible world, the visible heauens with all their furniture, the earth with all her ornaments, and other elements, yea some singulars of all the kindes of fowles, beasts, and fishes, shall at the day of iudgement be freed from the state of corruption, which is as a heavy servitude and bondage to them, and shall then partake with the children of God in some degree of their glory, namely, in incorruption and in immortality, and shall then be changed and restored into that original integrity and excellency in which they were first made and created. Now first we may hence gather the wonderful benefit that cometh to Gods children by Christ touching the creatures, they haue not onely in and through him right and title to the good creatures of God here in this world, and may comfortably use them, but they haue also this benefit through the obedience of Christ imputed to them, that after the day of iudgement the creatures shall be restored to their original integrity and excellency for their sakes. Because as the first Adams defection and fall, deserved to be punished both in his person and in all things appertaining to him: so it was meet that the second Adams obedience should not onely restore man, but the creatures also which might be any way a fit appurtenance to him in the state of glory: but I pass from that. observe we here, the Apostle saith the creature shall be delivered and set free from the bondage of corruption, and then it shall partake of the glorious liberty of Gods children, it shall then share with them in incorruption and immortality. We see then the creature must first be freed from the state of corruption, As the creature must fi●st be ●●eed from the state of corruption, before it partake with Gods children in any degree of their glorious liberty, so must men and women be freed from the corru●tion of sin before they can partake in the glorious liberty of ●ods children in fullness. before it can come to partake with Gods children in any degree of their glorious liberty. And doubtless much more must men and women be freed from their filth and corruption of sin, before they can come to share with Gods children in their glorious liberty in fullness. Must the poor creature which is not sinful first pass through the fire, and be purged from that vanity and corruption that cleaves to it, before it partake with Gods children in the least degree of their glory? Surely much more must men and women be purged from the dross of corruption that cleaveth to their souls, which indeed is sinful, by the fire of Gods Spirit, before they enjoy with Gods children the fullness of glory in heaven. They that are not first freed from the filthiness of sin here on earth, revel. 21.27. the holy Ghost speaketh plainly, that no unclean thing shall enter into the holy city new jerusalem. And the Apostle beats on it, that no unclean person shall enter into the kingdom of glory. Ephes. 5.5. This ye know( saith he) that no whoremonger, neither unclean person, nor covetous person, which is an idolater, hath any inheritance in the kingdom of Christ and of God. 1. Cor. 6.9.10. Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived, neither fornicators, nor idolaters, nor adulterers, nor wantons, nor buggers, nor theeues, nor covetous, nor drunkards, nor railers, nor extortioners, shall inherit the kingdom of God. And that is a known place, Heb. 12.14. that without holinesse none shall see God to his comfort. For why, None shall enjoy life and glory in heaven, but such as are first made fit for it, as Colos. 1.12. Men and women must be made meet to be partakers of the inheritance of the Saints in light, before they can come to enjoy it: and therefore men and women must first be purged from the dross and filthiness of their sins, by the fire of Gods Spirit, before they come to enjoy fullness of glory in heaven, they are not otherwise fit for it. And therefore for the use of this, deceive not thyself whosoever thou art: think not that thou shalt enjoy life and glory in heaven, Such as are in the dregs and filth of nature do vainly think that they shall enjoy life and glory in heaven. and yet thou art one that art still in the dregs of nature, and thou art soiled with many foul and filthy gross evils and sins that cleave to thy soul, and thou art one that wilt not be cleansed from thy filthiness. If thou think thou shalt go to heaven as well as the best, the divell deludes thee, and thine own heart deceiveth thee, thou being yet in the dregs of nature, and soiled with many foul sins, and so living, and so dying, thou art not fit for the glory in heau●n. Consider it but in reason, art thou being a drunkard, a filthy person, or the like, fit to be a companion with the holy majesty of God, who is infinite in holinesse and purity, and of pure eyes, and cannot behold iniquity, with any allowance of it, and in whose sight the heauens are not clean, as Eliphas saith, job 15.15? Art thou fit to be joined to the holy Angels, to the Saints in heaven, even to the spirits of just and perfect men, as it is Heb. 12.23? And art thou fit to inhabit the new heauens, and the new earth, wherein dwelleth nothing but holinesse and righteousness? No, no, if thou so think thou deceivest thyself. Remember this, the very heauen's, those glorious creatures must be purged from the corruption that cleaveth to them, and be made new heauens, before they can partake with Gods children in the least degree of their glory: and much more must thou be purged from the filth and corruption of sin, both in soul and body, and be made a new creature in Christ, before thou canst partake with Gods children in fullness of glory in heaven, and therefore deceive not thyself. In the next place, in that the Apostle saith, the creature shall be delivered from the bondage, and shall partake with Gods children in their glorious liberty, that is, shall share with them in incorruption and immortality; note we thus much. That the time shall come when the visible heauens, and the earth, and other elements, and some particulars of all sorts of fowles, beasts, and fishes, shall be as free from alteration and change, and from corruption and dissolution as the Saints in heaven. The time shall come when the visible heauens and other visible creatures shal be as free from corruption& change as the Saints in heaven. The poor creatures, especially the sub-lunarie creatures, that be under the moon, are now subject to continual alteration and change, and to corruption, and dissolution: yea Satan( the Lord suffering him) doth now sometimes exercise his power on the poor creatures, he troubleth the air, he raiseth up storms and tempests, and he sometimes defaceth some of the creatures; yea he out of his deadly hatred against man, and his envy to the good of man, sometimes bringeth destruction on some of the poor creatures. Math. 8.32. the Lord Iesus suffering him, he carried the heard of swine with violence into the sea and drowned them, and the Lord giuing him leave, he raised up a mighty wind, and smote the four corners of the house where Iobs children were eating and drinking, and brought the house down on their heads and slue them, job 1.19. It is said, Psal. 78.49. that the Lord cast on the Egyptians the fierceness of his anger, indignation and wrath, and vexation, by sending of evil Angels. But the time shall come when the creatures shall be freed both from alteration and change, and from corruption, and from the power of Satan, and Satan shall haue no more power against them then against the glorious Saints in heaven, and that shall be none at all. And this for the use must teach us, not to trouble ourselves too much in consideration of the alterations and changes that be in the world and amongst the creatures. The alterations and changes that be amongst the creatures ought not to trouble us too much. Though( as the Psalmist speaks, Psal. 46.2.3.) the earth be moved, and the mountaines fall into the midst of the sea: Though the waters thereof rage and be troubled, and the mountaines shake at the surges of the same: yet let not us be troubled or fear too much. Indeed we are not carelessly to pass over the alterations and changes that be in the world and amongst the creatures, especially those creatures that be near to us or belong to us, we are to take notice of them, and to make use of them: but let us not be troubled and fear too much, nor break out into any impatiency, that is the thing the divell aims at in defacing the poor creatures, and in bringing destruction on them; he therein drives to bring man to impatiency, and to provoke him to blaspheme the Lord, and to break out into bitter terms against the Lord. It was his main drift in hurting Iobs goods, and in bringing the house on the heads of his children, as appears job 1.11. Stretch out now thine hand and touch all that he hath, to see if he will not blaspheme thee to thy face. And therefore let us not suffer Satan to effect his will and purpose in us, in consideration of the alterations and changes that be in the world, and amongst the creatures, and especially those good creatures that be near unto us, and belong to us; let us remember, though now the poor creatures be subject to alteration and change, and be many times defaced, and sometimes destroyed, yet the time will come when the Lord will bring all things into better form, and the time will come when the poor creatures shall be as free from alteration and change, and as free from the power of Satan, as the glorious Saints in heaven. Yea remember we, that the Lord hath a disposing hand in all the alterations and changes that be in the world, and amongst the creatures, and he will be sure so to dispose of them, as shall be for his own glory and the good of his children: I will not further prosecute that point. And not to say any thing of the servitude and bondage the creature lies under, being now in the state of corruption, of that we shall speak more fitly in the next verse. observe we further, the Apostle here limits glorious liberty to the sons of God, to the children of God: he saith not, the creature shall be delivered from the bondage of corruption into the glorious liberty of men and women, but into the glorious liberty of the sons of God, of the children of God, appropriating glorious liberty to them alone: and the point hence is this. That a glorious liberty shall be proper to the children of God, Onely Gods children shall be made partakers of a glorious liberty at the day of iudgement. and they onely shall be made partakers of a glorious liberty at the day of iudgement. Indeed the wicked and reprobate shall at that day be made immortal and incorruptible in their bodies, their bodies shall then be loosed& exempted from corruption and mortality, but their liberty shall not be a glorious liberty; they shall be made able to abide and to endure for ever, yet under bondage of eternal woe and misery, and under everlasting shane and ignominy, and perpetual torments. Onely the liberty of Gods children shall then be a glorious liberty, they shall then be freed from corruption and mortality in their bodies, yea from all miseries, pains and travels, from all evils both of crime and pain; and all tears shall then be wiped away from their eyes, Reuela. 21.4. and that liberty of theirs shall be accompanied with unspeakable and unconceivable glory. 1. Corinth. 15.43. the Apostle saith in express terms, that the bodies of Gods children shall be raised up in glory: yea he saith, Philip. 3.21. they shall be fashioned like to the glorious body of the Lord Iesus: they shall be glorious in their measure according to his image who is the God of glory. Mat. 13.43. the Lord Iesus saith, that the just in that day shall shine as the sun in the firmament: they shall be endowed with perfection of beauty and brightness. The Apostle is fain to express it in general terms, 2. Cor. 4.17. and to call it a most excellent and eternal weight of glory. The glory of Gods children at the day of iudgement shall be in show most beautiful, in sense most wonderful, and in weight and measure without bounds and limits. For why, Gods children shall then haue immediate fellowship with Iesus Christ the Lord of glory, 1. Cor. 2.8. And again, they shall then see the Lord face to face, yea they shall then in such sort behold his glory, as that they shall be transformed into it. Here they see the glory of the Lord but in a mirror, 2. Cor. 3.18. but then they shall see it so, as they shall be fully transformed into the similitude of it. And therefore doubtless the liberty of Gods children at the day of iudgement shall be a glorious liberty, and shall then be accompanied with unspeakable and unconceivable glory; and they onely shall then be partakers of a glorious liberty: and therefore for the use. This discovers, that howsoever the wicked and ungodly haue in this world a kind of liberty wherein they please themselves exceedingly, I mean a carnal liberty, The liberty of the wicked at the day of iudgement shall be a miserable bondage. they follow the liberty of the flesh, and think it their happiness that they may so do, which indeed rightly considered is a miserable bondage, yet at the day of iudgement they shall not partake with Gods children in their liberty, they shall indeed, as we said, be freed in their bodies from mortality and corruption, but their liberty then shall be far worse then the Prophet speaks of, Iere. 34.17. jer. 34.17. A liberty to the sword, to the pestilence, and to the famine. It shall be a liberty to endless woe and misery, and it shall be accompanied with everlasting misery and torments: they shall not haue any share in the glorious liberty of Gods children. again for a second use: is it so that Gods children, and they alone, and none but they, Comfort to Gods children in that their liberty at the day of iudgement shall be wonderfully enlarged. shall be partakers of a glorious liberty at the day of iudgement? Here is then matter and ground of sweet and of excellent comfort for all that find themselves in that number. Hast thou good evidence of it that thou art a child of God, that thou art an adopted son or daughter of God? then know to thy comfort, thou hast not onely here in this world liberty of grace, and liberty and freedom from an evil conscience, which thou wouldest not part withall for all the riches and glory of the world, but thou shalt at the day of iudgement haue thy liberty wonderfully enlarged, thou shalt then haue liberty of eternal glory, even such a glorious liberty, as no wicked man or woman, though here in this world their outward pomp and glory be never so great, shall be partakers of. Haply here in this world thou art under some outward servitude and bondage, thou art under poverty, and it may be thou art enthralled in fetters and chains, thou art in prison, and restrained from outward liberty, yet thou being a child of God, thou hast the liberty of grace in thy soul, and the liberty of a quiet and good conscience, which is better then all the riches and glory in the world; and at the day of iudgement thy liberty shall be unspeakable and glorious; then shalt thou be freed from all manner of evils both in soul and body, from the evil of sin, and from the evil of pain and suffering; and thy liberty then shall be accompanied with unspeakable and unconceivable glory: when as the wicked and ungodly, who haply in this world haue had many outward liberties and great outward glory, shall enter into bondage of endless woe and misery. And this may be matter of great comfort to thee, yea consider this to thy comfort, thy liberty of grace here in this world is imperfect, and thy liberty and peace of a good conscience is here mingled with some doubting and fear, but at the day of iudgement and in heauen-libertie of grace shall be perfect, and the liberty and peace of a good conscience shall be free from all doubting and fear. And if the peace of a good conscience, though mingled with doubting and fear, be here so sweet and comfortable, that Salomon saith, It is a continual feast, Prou. 15.15. what shall be the sweetness and comfort of it in heaven, where it shall be free from all mixture of doubting and fear? And if the Lord be so good to thee whilst thou art yet in the way, and onely seeking of him and his face and favour, what will he be to thee when thou hast found him, and shalt see his glorious face, and as it were take him by the hand, and haue immediate fellowship with him, and shalt enjoy his comfortable presence in glory for ever? Oh then thy ioy, comfort, and glory shall be unconceivable, the heart of man is not able to conceive it, nor tongues of men and Angels able to express it. think on this to thy comfort, thou that art a child of God, and let none but such as are the children of God take hold of it; it belongs not to them. Come we now to the 22. verse. VERSE 22. For we know that every creature groaneth with us also, and traveleth in pain together unto this present. IN this Verse our Apostle concludes and shuts up his first argument, by which he proves, that the glory wherewith Gods children shall be invested in heaven, shall be both exceeding great, and also most sure and certain, taken from the expectation of the creature, that the creature waits with fervent desire for the manifestation of that glory; and therefore it shall be both exceeding great, and also most sure& certain. I say the Apostle here shuts up that argument, as before we shewed, by setting down the greatness of the bondage the creature is subject to, that it is so great, as it doth press the creature as it were an heavy burden lying on it, and make the creature groan under the weight of it, and as it were travell in pain under it for deliverance. Yea the Apostle saith, every creature, or the whole creation, as we haue it in the New translation, is under this great bondage, and groans and travels in pain together one with another, and that to this hour, to this present: and further sets out that as a thing commonly known, We know( saith he) that every creature groaneth together also with vs. I will stand a while to open the sense and meaning of the words of this verse. We know. That is, Interpretation. it is a thing well known to us, we certainly know it so to be, partly by sense we see it so to be, and partly by the word of God revealing and making known to us the cause of it, and the end of it. That every creature, or the whole creation. Some think the Apostle here intends more by the word creature, then he did in the 3. verses foregoing, because he saith, every creature: yea some would haue the good Angels here included, which cannot be, for they groan not under the bondage of corruption: but by creature, we are still to understand as before, the whole frame of this visible world, consisting of celestial and heavenly bodies, the visible heauens with all their goodly furniture, the earth and all her ornaments. And the Apostle here saith, every creature, or the whole creation: thereby signifying, that all and every creature in this visible world, do agree in this, that all and every one of them do groan and travell in pain for deliverance from the bondage of corruption. howsoever every particular foul, beast, or fish( as before I shewed) shall not at the day of iudgement be restored, and haue that particular being as now they haue, or haue had, and that an everlasting being, and therein partake with the children of God, but onely some particulars of every sort and kind; yet every particular shall then cease to be miserable, even those particulars which shall not be restored, shall yet be resolved into the elements out of which they were taken, and there rest, and so cease to be any more under the bondage of corruption: the elements being now restored to their original integrity and excellency in which they were created. And so though every creature shall not be delivered into the glorious liberty of the sons of God, yet every creature groans and travels in pain for deliverance. These words, groaneth and traveleth in pain, are metaphoricall and borrowed terms. The first from one that is laden with an heavy burden, under which it pants and groans, and longs to be eased of it: and the other from a woman in her pains of child-bearing and of bringing forth her child, who earnestly desires deliverance. And so the meaning is this, that as a man laden with an heavy burden, under which he pants and groans, and longs to be eased of it, and as a woman in travell of child, and in her pains of bringing forth her child, earnestly desires to be delivered, so earnestly and so vehemently doth every creature in this world long and desire to be eased and to be delivered from that vanity and that bondage of corruption it lies under. Together, groans together. That is, as it were with one heart, and with one consent. Unto this present: or to this moment of time, or as yet, and still, so the word signifieth. Thus then conceive we the meaning of the words of this verse, as if the Apostle had said. For we certainly know, partly by sense, and partly by the word of God revealing it to us, that the whole creation, even all and every creature in the frame of this visible world, do as it were groan and travell in pain, as a woman in pains of child-bearing, even earnestly and vehemently long and desire to be eased and to be delivered from that vanity and that bondage of corruption they now lie under: yea all creatures jointly together, as it were with one heart and with one consent, do thus groan and travell in pain, desiring deliverance, and that to this present, to this moment of time. Now to take things in order, obsere we, the Apostle here affirms this, that every creature groans and travels for deliverance from under the bondage of vanity and corruption, as a thing certainly known to himself and to the believing Romans. We know( saith he) that every creature groaneth with us also. Whence note briefly. That we are not to be ignorant of this, that the poor creatures in this world as it were groan under the burden of vanity and corruption, and as it were travell in pain under it, We are to conceive of the creatures lying under the burden of vanity& corruption, as we are taught to conceive of it by the holy word of God. longing for ease and deliverance from it: we must be able to say with the Apostle, we know this, yea we must be able to say, we certainly know this, not onely by sense and by experience, but that we know it from the holy word of God; and that we are come to the understanding of it by the word of God, the word of God revealing it to us, that the earth is cursed for the sin of man, as we read Genes. 3.17. and that all and every creature in the world lies under the curse for mans sin. How far from this are many men and women in the world, they cannot choose but see and discern( if they be not sottishly or wilfully blind) that the poor creatures in the world as it were groan under the burden of vanity and corruption: reproof of such as do not thus conceive of it. their own eyes and senses may teach them thus much. But alas, this they conceive not as they are taught to conceive of it by the holy word of God, The fruit of their misconceit of it. as that the poor creatures lie under this as under the curse of God; this they are not acquainted withall, and that makes them many times ascribe the alterations and changes that befall the creatures, and the weakness of the creatures to do them service and to yield them comfort, to chance or fortune, or to secondary causes, Well, we must be able to say, we know that every creature groans and travels in pain under the burden of vanity and corruption, not onely by sense and experience, but from the holy word of God, that we are come to the understanding of this by the word of God, and that indeed we understand it as the holy word of God makes it known unto us, that the poor creatures lie under this burden as under the curse of God. And so much be spoken briefly of that. In the next place observe we, the Apostle here puts on the creatures as it were a person, he brings them in groaning and traveling in pain under the burden of vanity and corruption, and longing after and desiring ease and deliverance from it. He makes the poor, dumb, and lifeless creatures as it were sensible of their misery, of that vanity and corruption they lie under, yea so sensible of it, as that in their kind they groan under the burden of it, and as earnestly desire to be eased of it and delivered from it, as a woman in travell of child, that is full of pain, desires to be delivered of her child. And what may this teach us? surely thus much. That we to whom God hath given reason and understanding, are much more to be sensible of our corruption and misery, The corruption of sin that cleaves to our souls& bodies, ought to be felt as an heavy burden, with an earnest desire to be eased of it and especially of that corruption of sin that cleaves to our souls and bodies, and of our fearful misery in regard of that, we are much more to groan under the burden of sin pressing our souls, and most earnestly to desire to be eased of that burden, and to be delivered from it. Chap. 7. of this Epistle verse 24. the Apostle cries out, O wretched man that I am, who shall deliver me from the body of this death? He was sensible of the very remainder of sin still abiding in him, and he groaned under that burden, and desired deliverance from it, and that most earnestly. Philip. 1.23. he saith, He desired to be loosed: that his soul might be loosed from his body: indeed chiefly( as there he speaks) that he might be with Christ: that he might haue immediate fellowship with Christ, and enjoy fullness of ioy and glory with him in heaven: yet no doubt one cause of his desire was, that he might be freed from the burden of sin still abiding in him. And thus doubtless it is with all Gods children, they are sensible of that corruption of sin that still cleaves to them, and of their fearful misery and thraldom, and bondage in regard of that, and they groan under the burden of the remainder of sin still abiding in them, and earnestly desire to be delivered from it. And it ought to be thus with every one of us, we are to be sensible of the corruption of sin cleaving to our souls and bodies, and of our misery in regard of that,& earnestly to desire to be eased of that burden, and to be delivered from it: and there is reason for it: for why, sin cleaving to our souls and bodies, is the onely thing that makes us miserable, and our sins are the cause of all misery that comes either to ourselves or to the creatures, and therefore we are to groan under that burden, and to travell in pain to be delivered from it. But alas where is almost the man or woman, that doth thus take sin to heart, The wonderful dulness& dead heartedness of many in regard of sin, discovered& justly reproved. and thus groan under the burden of their own sins, and travell in pain to be delivered from them? Indeed such as haue true grace in their hearts, do sigh and groan under the burden of the relics of sin still abiding in them, and under their sinful infirmities, and with the woman Luke 7.44. they wash the feet of Christ with tears, but as for others, they go lightly under the burden of many fearful and gross sins, they are drunkards, and filthy persons, and yet they can laugh and sing, and be exceeding iocond and pleasant: and this argueth the wonderful hardness of heart, that through the custom of sin they are become senseless of sin. Consider it thou that art a drunkard, a blasphemer, or the like; doth the dumb and dead earth groan under the vanity and corruption it lieth under, and dost not thou groan under thy corruptions and sins that cleave to thy soul and body? Yea doth the earth groan under thee, and is it weary in bearing of thee, and would it fain open her mouth and swallow thee up, because of thy vile and gross sins? and dost thou go lightly under the burden which makes the earth groan under thee? Thou art then more dull and dead hearted then the very earth thou treadest on, and thou going on in that hardness and deadness of heart, and vnfeelingnesse in regard of sin, the dumb and dead earth shall one day rise up in iudgement against thee: think on it, and learn thou to be sensible of sin, yea let every one of us learn by the example of the creatures, to be sensible of our corruptions and sins, and of our fearful misery, thraldom and bondage in regard of them, and to groan under the weight and burden of them, and to travell in pain to be delivered from them, as earnestly as a woman in pains of child-bearing desires to be delivered of her child: and to that end learn we to apprehended sin, and to take notice of it, in the true nature of it, and as indeed it is in itself, namely: That it is odious in the sight of God, and displeasing to the Lord, and in itself and of itself, Note. makes us liable to the wrath of God, and the curse of God, which no other thing in the world doth. Not any misery whatsoever we endure, whether poverty, sickness, imprisonment, or such like, makes us miserable and liable to the curse of God, in itself, and of itself, but onely our sins. And if this be rightly apprehended and duly considered, it will make us weary of our sins, and make us groan under the burden of them, and earnestly desire to be delivered from them, and to use all good means, that we may be freed and delivered from the burden of them. Now in that the Apostle saith, every creature in this visible world groans and travels in pain under the burden of vanity and the bondage of corruption, even all and every one without exception of any, I might note the extent of Gods anger and wrath against the sin of man, and that the curse of God for mans sin hath a long extent, and reacheth far, but that was partly touched before, and therefore I pass by it. We are to mark further, that the Apostle here bringeth in the creatures, groaning and traveling in pain, and that jointly together, as it were with one heart, and with one consent. He makes the dumb and senseless creatures, not onely after a sort sensible of their misery, of that vanity and corruption they lye under, but as it were to condole and bemoan one another, and to haue as it were a fellow feeling of one anothers misery, and so to groan together, and to travell in pain together one with another, longing for ease and for deliverance. We find that the Lord by his Prophet bringeth in the dumb creatures, as it were hearing the complaint one of another. Hosea 2.21.22. saith he, I will hear the heauens, and the heauens shall hear the earth, and the earth shall hear the corn, and the wine, and the oil, and they shall hear Izreel. Now what is our lesson from hence? Surely this. That men and women to whom God hath given sense, yea reason, and will, and affections, are much more to haue a fellow feeling of one anothers misery, and to groan together under the burden one of another, especially under the burden of sin, pressing the souls one of another, and lying heavy on the conscience, A fellow feeling of one anothers misery, and a groaning together under the burden one of another, especially under the burden of sin pressing the conscience, is required of us and the misery they lye under in respect of their sins. Rom. 12.15. the Apostle saith in express terms, that we are to weep with them that weep, and we are to groan with them that groan. And Heb. 13.3. saith the Author of that Epistle, Remember them that are in bonds, as though ye were bound with them, and them that are in affliction, as if ye were also afflicted in the body: haue a fellow feeling of their bonds, and of their afflictions, as if yourselves were pressed with them, and did lye under them. And this was Pauls practise, as himself saith, 2. Cor. 11.29. Who is weak, and I am not, and I bear not part with him in his weakness? Who is offended and I burn not? It is the exhortation of the Apostle, Colos. 3.12. that we put on tender bowels, or bowels of mercy. The words there used are very significant, {αβγδ}, {αβγδ}. they carry this sense, that we are to haue our hearts possessed with a true touch& feeling of the miseries one of another, yea with a lively sense of them, as if we ourselves were in the same case with our brethren that are in any distress: we are to groan with them, when they groan under the burden of any misery, especially under the burden of sin pressing their souls, and lying heavy on their consciences, and for the miseries they lie under in respect of their sins: for why, the reason & ground of this truth is this. All men and women in the world, are of one and the same mould and matter, they all partake of the same substance, they are all of one flesh, Isai. 58.7. And the Lord hath made of one blood all mankind, Acts 17.26. And such men and women as are true believers, are members of one and the same body; and the Lord hath laid it as a law on the members, that if one suffer all suffer with it, 1. Cor. 12.26. And therefore men and women are to haue a fellow feeling of one anothers misery, and to groan together under the burden one of another, and especially under the burden of sin pressing the souls of one another, and lying hard on the conscience: and therefore for the use. On this ground we may conclude, that it ought to be far from every one of us to insult over such as are in misery, and to make ourselves merry with their afflictions, or to take advantage thereupon to deal hardly with them, It is most barbarous and brutish, to add affliction to affliction, by insulting over such as are in misery, or by dealing hardly with them. and so to add affliction to affliction, and one misery to another, that is most barbarous and brutish, and after the manner of dogs, to fall on him that is down in the streets, and it argues exceeding hardness of heart: for the miseries of others are as visible Sermons, moving to pity and to a fellow feeling; and things seen, make a deeper impression then things onely heard of. We then seeing others groaning under the burden of any misery, to be so far from being sensible of their misery, and from groaning with them, as that we insult over them, and thereupon take advantage to deal hardly with them, surely it is an argument of extreme hardness of heart, and especially if we deal thus with such as groan under the burden of sin, as it is the manner of wicked and profane persons, when they see a man or a woman groaning under the burden of sin, troubled in mind and conscience for sin, they make but a mock and a iest of it, and they commonly say, such persons are but melancholic fools, or mad men or women. This argues extreme and monstrous hardness of heart, and this is to persecute those whom the Lord hath smitten, and to add to the sorrow of them whom he hath wounded, Psal. 69.26. and that in an high degree. And this provoketh the Lord to anger exceedingly, as he saith by his Prophet Zach. 1.15. Zach. 1.15. I am greatly angry against the careless heathen, for I was angry but a little, and they helped forward the affliction. And they that thus do, shall be sure at one time or other to find the heavy hand of God on their own souls. And so for a second use, learn we the duty now made known to us, A necessary duty to be learned. even to haue a fellow feeling of one anothers misery,& after the example of the poor dumb creatures, to groan together under the burden one of another, and especially under the burden of sin, pressing the souls of our brethren, and lying heavy on their consciences. When we see a man or a woman groaning under the burden of sin, and troubled in mind and conscience, we are to groan with them, to mourn with them, to pray for them, to comfort them, and to help them what we may: yea we are to groan for the sins of those who groan not for themselves, being hardened in their hearts, and having no sense nor feeling of them. Thus did good Lot, as the Apostle witnesseth of him, 2. Pet. 2.7. he was vexed and grieved with the unclean conversation of the filthy Sodomites: he fetched many a sigh and sob, and many a groan for their filthiness, who as the Apostle saith, Ephes. 4.19. Being past feeling, gave themselves to work all uncleanness, even with greediness. And we haue the example of the Lord Iesus, mark 3.5. the text saith, He looked about on the people angrily, and mourning also for the hardness of their hearts. They had hard hearts and groaned not for themselves, they groaned not for their own sins, but the Lord Iesus he mourned and groaned in his heart for them, and thus are we to do; we are to groan with them who feel the weight of their sins lying heavy on their souls, and do groan under the burden of them. Note. Yea we are to groan for their sins who haue hard hearts, and neither do nor can groan for themselves; and our eyes are to poure out floods of tears for them who keep not Gods Law, as david saith and did, Psal. 119.136. And if we do so, surely it is an argument that the Lord hath given us soft and melting hearts, yea it is an evidence to us to our comfort, that we truly feel the burden of sin on our own souls, when we can groan with others in respect of sin pressing their souls: let it be thought on and remembered. One thing yet remaines to be noted in this verse, I will but touch it in a word. The Apostle saith, every creature groaneth together with us, and to this present, to this very moment and minute of time. Thus spake the Apostle in the time when he writ this Epistle, and thus may we still say, that every creature groans with us to this very moment, it is still so: and so the point hence is this. That the poor creatures in this visible world, do still as yet to this very moment of time, groan and travell in pain under the burden of vanity and corruption, and they shall lie under that burden till the end of the world, The visible creatures in this world shall lie under vanity& corruption till the end of the world. till the day of iudgement. For why, sin still abides in the world, which is the cause of that vanity and corruption that cleaves to the creatures, and till sin be taken out of the world, which shall not be till the day of iudgement, the poor creatures shall not be freed from that burden. And howsoever sin be expiate and taken away from Gods chosen, in regard of the guilt and punishment by the blood of Christ, yet the creatures shall not be freed from subiection to vanity, and from the bondage of corruption, till sin be taken out of the nature of things, and cease to haue any being in the world. And therefore for the use: first on this ground we must learn in using the creatures, to seek to God that he will be pleased to remove from them the curse that cleaveth to them. In using the creatures we are to entreat God to remove from them the curse that cleaveth to them. The poor creatures are still subject to mutability, to corruption, to alteration and change, and they still to this present lie under weakness, they are not able to do us good unless the Lord remove the curse from them, and bless them to us, and by his blessing make them good and comfortable to us: it comes from the blessing of God that our meate doth feed us, and that our clothes keep us warm. If the Lord say the word, his creatures do us good, Math. 4.4. If he deny a blessing to them, they can do us no good at all: we see it in experience, some pine away in the midst of plenty, and having abundance of gold and silver. And therefore we must remember in using the creatures, to entreat the Lord to remove from them the curse that cleaves to them, and that he would bless them to us, that they may be for our good and comfort. And for a second use, it being so that the curse of God still cleaves to the poor creatures, How men do add to the curse that cleaves to the creatures discovered. we must take heed we add not to that curse. How is that, may some say? Surely by our desiring of the good creatures of God, gold, silver, and the like insatiably, and by seeking of them by unlawful means, by usury, by deceit, and the like; we so desiring the good creatures of God, and so seeking of them, we may haply come to haue abundance of them, but withall we haue the curse of God attending on that abundance, and that abundance is given to us in Gods wrath, and not in his mercy. Salomon saith, Prou. 10.22. The blessing of God it maketh rich, and he adds no sorrows with it. There be riches with sorrow,& with a mischief, and with the curse of God attending on them; yea riches desired insatiably, and sought after by unlawful means, and so obtained, bring the curse of God on the souls of them who so get them. And this ought to abate the edge of our affections from the things of this world, and to make us not to love them, and desire them, and to seek after them so eagerly as commonly we do. Come we now to the 23. verse. VERSE 23. And not onely the creature, but we also which haue the first fruits of the Spirit, even we do sigh in ourselves, waiting for the adoption, even the redemption of our body. IN this verse our Apostle falls on his second argument, whereby he proves that the glory wherewith Gods children shall be invested in heaven, shall be both great glory, and also sure and certain glory: and his argument here to that purpose, is from the expectation of the godly, and of true believers, that they also expect and look for that glory, and wait for it, and therefore it must needs be both great glory, and also sure and certain glory, Not onely the creature, but we also( saith the Apostle) which haue received the first fruits of the Spirit, do sigh in ourselves, waiting for the adoption, even the redemption of our body. And that is the dependence of this verse on foregoing matter, and the general drift of the Apostle in it. In this verse considered by itself, we haue laid before vs. First, a description of the godly and true believers, that they are thus qualified, they are such as haue the first fruits of the Spirit: We which haue the first fruits of the Spirit, wherein is also implied the cause of their expecting and looking for fullness of glory in heaven, and their waiting for it, because here they haue the first fruits, as it were a taste and a beginning of it. Then secondly, he makes known the practise of true believers, having the first fruits of the Spirit, in two words, as first, that they sigh or groan▪ and secondly, that they wait. Their sighing or groaning is further set forth by the manner or measure of it, that it is in themselves, We do sigh in ourselves: and their waiting is further amplified by the thing they wait for, and that is here said to be adoption, and that again further explained to be the redemption of the body. Waiting for the adoption, even the redemption of our body. I will now stand while to open the sense and meaning of the words of this verse. And not onely the creature. Interpretation. The word signifying creature, is not in the original, but it is of necessity to be supplied, and may well be added to make up the sense answerable to the former verse: every creature groaneth with us also; and not onely the creature or the whole creation, But we also which haue the first fruits of the Spirit. Some would haue the Apostles onely here to be meant, when the Apostle saith we, because they received the excellent and miraculous gifts of the Spirit: but the word we, is rather to be taken as signifying all true believers, the Apostle neither in the foregoing nor in the verses following speaking of himself as an Apostle, but as a true believer, together with the true believing Romans. And in the next verse he saith, We are saved by grace: which is not proper to the Apostles onely, but to all; and therefore the word we, is meant I and you, and all true believers. having the first fruits of the Spirit. The Apostle herein alludes to the manner of the Church in the old Testament; the manner of the Iewes in the time of the Law was to offer their first fruits to God, as the Lord had commanded them, partly to show their thankfulness to God for bringing them into the land of Canaan, Deut. 26. from the beginning to the 12. verse: and partly to sanctify the rest of their crop, as we find levit. 23.10.11.12.13. &c. And to this the Apostle alludes here on this manner: that as by offering the first fruits by the Iewes, the rest of their crop was sanctified, and thereby they had certain hope of a good harvest, and that they should enjoy the rest of their crop in due season: so the portion of saving and spiritual grace that Gods children haue here, and the special gifts of the Spirit peculiar to Gods elect here bestowed on them, as calling, faith, justification, sanctification, peace of conscience, spiritual ioy, hope, love, repentance, and the like, are as it were first fruits to them, even pawns and pledges to them that they shall hereafter haue the perfection and the accomplishment of them, and the fullness of ioy, and the whole mass of glory promised to them. And so the meaning of the Apostle is, we which haue the beginnings of saving grace, and the special gifts of the Spirit peculiar to Gods elect, as pledges of perfection, and the accomplishment of them hereafter, and of the fullness of ioy and glory promised to us: even we sigh in ourselves. We sigh or groan: that is, we feeling the weight and burden of our corruption and misery, do sigh and groan under it. In ourselves: that is, in truth, and from our very heart roote, not feignedly in show onely. Waiting for, and constantly, and patiently expecting and looking for the adoption. By adoption, we are not here to understand that which followeth on the justification of true believers, and is annexed to it, but the consummation of adoption, the manifestation of it, when Gods children shall be put in full possession of their Fathers inheritance, which the Apostle expounding himself, calls the redemption of the body. Now touching these words, know that there is a double redemption, Redemption of Gods children twofold. one which Gods children haue by faith, spoken of Ephes. 1.7. and Coloss. 1.14. and the other which they shall haue at the day of iudgement, and that shall be a full deliverance and freedom from all corruption and misery. And the Apostle here speaks of the redemption of our body, because the body of a child of God is rotting in the grave when his soul is in heaven, and is last redeemed and freed from corruption and misery: and when the bodies of true believers shall be freed from corruption and misery, then shall their glory be consummate and perfect. And this is that redemption Christ speaks of, Luk. 21.28. look up and lift up your heads, for your redemption draweth near. Thus then conceive we the meaning of the Apostle in the words of this verse, as if he had said. And not onely the creature we spake of before, but I, and you, and all true believers, who haue the beginnings of saving grace, and the special gifts of the Spirit of God, gifts that are peculiar to Gods elect, as pawns, and pledges of perfection, and accomplishment of them hereafter; and of the fullness of ioy and glory promised to us, in time to be given to us, even we feeling the weight and burden of our corruption and misery, do sigh and groan under it, and that truly from our very hearts desiring ease and deliverance, constantly and patiently expecting and looking for the consummation of our adoption, and the manifestation of it, even a full deliverance from all corruption and misery, and that in our bodies which shall be last of all freed and delivered, and for consummation and fullness of glory which we shall haue at the day of iudgement, at the coming of Christ to iudgement. Now first observe we, that the Apostle here puts down Gods children as a distinct member from the creature; he saith, Not onely the creature, but we also: thereby giuing us to understand, that though Gods children be his creatures as other things be, yet they are more then so. And the point hence is this. That Gods children are the creatures of God as other things in the world be, and they are more then so, they are much more then that they are by creation. Gods children are much more thē that they are by creation. Gods children are not onely partakers of that common benefit common to them with the earth, and elements, and bruit beasts, to be the work of the Lords hands, but they are also partakers of a further benefit, they are created anew, and they are made new creatures, as the Apostle speaks, 1. Corinth, 5.15. If any man be in Christ, {αβγδ}, Let him be a new creature, or he is a new creature. And Galat. 6.15. the Apostle saith, Neither circumcision availeth any thing, nor uncircumcision, but a new creature: a new creation. And this new creature is vouchsafed to all Gods children, they are framed anew in their mindes, wils, affections, in all the powers of their souls, and in all the parts and members of their bodies, not in the substance of them, but in regard of holinesse and righteousness, according to the image of God in which man was first created. And the ground of this is. The promise of God we read of, Ezech. 36.26. A new heart also will I give you, and a new spirit will I put within you. The Lord hath promised to make his chosen anew, to frame in them new minds, and throughout to renew them; and he will be as good as his word, he will make them new creatures. And for use, in the first place we must look that it be thus with euerieone of us, that we be not onely the creatures of God as other things in the world be, but that we be framed anew, and made new creatures in Iesus Christ. We must look that we be made new creatures in Iesus Christ. Many poor ignorant souls think they haue matter of comfort enough in this, that they are Gods creatures, and they say, they are the poor creatures of God, and he hath made them, and they hope he will be good to them and save them, they hope God made them not to damn them. But alas, if men or women haue no better ground of comfort then this, that they are Gods creatures, they are in a poor and miserable case, the ox or the ass is in that respect as near heaven as they, for they are also Gods creatures. Yea know, whosoever thou art, if thou content thyself in this, that thou art Gods creature, and never labour for further ground of comfort, but so live and so die, thou art in a far worse case then the bruit creatures, then the very toad or venomous serpent: for the death of the bruit creature is to it an end of all misery, but thy death to thee is a beginning of endless woe without ease or remedy. And therefore rest not on this, that thou art the creature of God, but labour thou to be made a new creature in Iesus Christ, and never rest till thou be framed anew in thy mind, will, and affections, according to the image of God, in true holinesse and righteousness, and that indeed will yield thee true comfort both in life and death. And so for a second use, How precious Gods children are to God in regard of their new creation. it is matter of great comfort to Gods children, that they are created anew, and made new creatures in Iesus Christ, and that they haue the image of God stamped on them; for doubtless the Lord doth more esteem of them then he doth of all other creatures in the world, then he doth of the most goodly& glorious creatures, the sun, moon, and stars, yea then he doth of other men that are reasonable creatures as well as they, be they never so rich or great in the world. As a father who hath in him the true affection of a father, makes more reckoning and account of his child begotten of his own body, and that bears his image and is most like to him, then he doth of his gold or silver though he haue abundance; and so the Lord esteems more of one of his children whom he hath begotten by the immortal seed of his word, and by the work of his Spirit, and framed anew in his beloved the Lord Iesus the son of his love, then he doth of all other creatures in the world. And for his childrens sake he reproves kings, alters the course of nature, and many times turns upside down the estate of things in the world. Yea on their being depends the continuance of this world: Note. when Gods children shall be all sealed and sanctified, and their number fully accomplished, then shall heaven and earth go together, and this world shall haue an end, so dear and precious are Gods children to him. And this is to be thought on to the comfort of all that find themselves created anew, and made new creatures in Iesus Christ. In the next place, the description of the godly and true believers here given by the Apostle, comes to be considered and stood on: the Apostle thus describing the godly and true believers, that they are such as haue the first fruits of the Spirit: that is, as we shewed, such as haue the beginnings of true saving grace, and the special gifts of the Spirit peculiar to Gods elect, as pawns and pledges to them of the perfection of them hereafter, and of fullness of ioy and glory in heaven, which the Lord hath promised to them in time to be given them. Now from this description we may raise two conclusions, I will speak of them in order: as first this. The beginnings of true saving grace in Gods children, and special gifts of the Spirit, are as sufficient pawns and pledges of perfection of grace, and of fullness of ioy& glory hereafter to be given to them in heaven. That the beginnings of true saving grace in Gods children, and the special gifts of the Spirit, and gifts peculiar to Gods elect bestowed on them, are as sufficient pawns and pledges to assure them, that hereafter they shall haue full perfection of grace, and fullness of ioy and glory in heaven. As the Israelites by offering their first fruits had good hope of a good harvest, and that they in time should reap the rest of their crop: so Gods children by the beginnings of true saving grace, and by the special gifts of the Spirit of God here bestowed on them, may conceive certain hope and assurance both of perfection of grace, and of fullness of ioy and glory hereafter to be given to them in heaven. 1. Corinth. 1.22. 1. Cor. 1.22. the Apostle speaking of himself and of other true believers, saith, God hath sealed us, and hath given the earnest of the Spirit in our hearts. He compares the Spirit of God given to his children to an earnest penny, that as men do assure others that they will pay thē the whole sum due for this or that, by giuing them an earnest penny; so the Lord doth give his children here in this world the special gifts of his Spirit, as it were part of payment, and as an earnest penny, the better to assure them that in due time they shall receive fullness both of grace and glory. And to the same purpose speaks the Apostle. Ephess. 1.13.14. Ephe. 1.13.14 saith he, Ye were sealed with the holy Spirit of promise, which is the earnest of our inheritance: that is, as an earnest given us of God, doth confirm to us our heavenly inheritance, and assure us that in time we shall receive the fullness of grace and glory. Ephes. 4.30. And in the 4. Chap. of that Epistle verse 30. saith the Apostle, grieve not the holy Spirit of God, by whom ye are sealed unto the day of ●edemption: as if he had said, By whom ye are confirmed in assurance of a full redemption, even of a full deliverance from all corruption and misery, and of a full accomplishment and perfection both of grace and glory in time to be given to you. These places do sufficiently clear and confirm the truth of the point in hand, that the beginnings of true saving grace, and the special gifts of the Spirit of God, peculiar to Gods elect, bestowed on Gods children, are as sufficient pawns and pledges to assure them that hereafter they shall haue perfection of grace, and fullness of ioy and glory in heaven. And the reasons and grounds of this truth are these. First, the beginnings of true saving grace, and the special gifts of the Spirit of God, the gifts peculiar to Gods elect, are Gods love tokens bestowed on his chosen, even tokens and testimonies of his special love to them, yea of his unchangeable love, of that love of his wherewith he loved them before the world was, and wherewith he will love them for ever. And again, the Lord having begun the work of true saving grace in his children, and having bestowed on them the special gifts of his Spirit, the gifts peculiar to his chosen, he will certainly accomplish and perfect his own good work in them; he is able to do it, none can hinder him, and he is most willing to do it: yea the Apostle saith, 1. Corinth. 1.8.9. that he will confirm his children to the end, because he is faithful. He reasons from the nature of God, he is most faithful and true in his word and promises, and therefore he will confirm his children, Who shall( saith he) confirm you unto the end, that ye may be blameless in the day of our Lord Iesus Christ: and then he subjoins as the ground of that, God is faithful by whom ye are called unto the fellowship of his son Iesus Christ our Lord. And Philip. 1.6. the Apostle saith expressly, that the Lord who hath begun the good work in his children, will perform it until the day of Iesus Christ: he will certainly accomplish it. And therefore on these grounds we may resolve on this as a certain truth, that the beginnings of true saving grace, and the special gifts of the Spirit of God, the gifts peculiar to Gods elect bestowed on Gods children, are as sufficient pawns and pledges to assure them that hereafter they shall haue both perfection of grace, and also fullness of ioy and glory in heaven. Now then for the use, first on this ground of truth we are to take notice of the wonderful and unspeakable mercy and goodness of God towards his children. The wonderful and unspeakable goodness of God towards his children manifested, in that he makes known to them that he hath provided fullness of ioy and glory for them in heaven. The Lord hath not onely provided and laid up fullness of ioy and glory for his children in heaven, but he is pleased out of the abundance of his love and riches of his mercy, to make it known to them that he hath so provided for them, yea to give them here in this world pawns and pledges of it, even sufficient to assure them that they shall in time be put in full possession of it. The Lord knows our vnbeleeuing mould, that we are full of doubting, and full of unbelief, and he is pleased to provide against it in his children, and to give to them the beginnings of true saving grace, and the special gifts of his Spirit, as pawns and pledges of his love to them, and the better to ascertain them touching his gracious purpose of bringing them to their heavenly inheritance, and that in time they shall haue fullness of ioy and glory in heaven. And in this respect Gods children cannot sufficiently magnify Gods goodness and mercy towards them. Excellent comfort to such as find in themselves the beginnings of true saving grace, and the special gifts of Gods Spirit. again for a second use: is it so that the beginnings of true saving grace, and the special gifts of Gods Spirit, the gifts peculiar to Gods elect bestowed on them, are as pawns and pledges sufficient to assure them that hereafter they shall haue both perfection of grace, and also fullness of ioy and glory in heaven? Then here is a ground of excellent comfort to all that find in themselves the beginnings of true saving grace, and the special gifts of Gods Spirit, the gifts peculiar to Gods elect: they may thereupon certainly conclude to the comfort of their own souls, that they shall in time be possessed of fullness of ioy and glory in heaven, and they are to be fully persuaded of it. Though we will not sometimes trust a man on his word, or on his bill, or bond, yet on a sufficient pawn we dare trust any man, and shall we not then trust the Lord on so good and sufficient a pawn lying with us, as the beginnings of true saving grace, and the special gifts of the Spirit of God, the gifts peculiar to Gods elect? Oh we are thereupon to be fully persuaded, that the Lord will one day bring us into the possession of the heavenly inheritance, and that we shall assuredly in time come to enjoy the fullness of ioy and glory in heaven. I know it is a point of controversy between us and the Papists, and they say, that none can in this life be assured that they shall hereafter enjoy life and glory in heaven. I will not enter the controversy, but consider we thus much; can a man or a woman haue the first fruits of the Spirit, and then be disappointed of the ioy and glory in heaven? Hath the Lord begun a good work in his children, and will not he perfect it? Why surely the saving grace that Gods children here haue, is a beginning of that glorious being they shall receive in heaven, it is the same for substance, differing onely in degree. And therefore doubtless, such as haue the beginnings of true saving grace, and the special gifts of the Spirit of God, the gifts peculiar to Gods elect, may thereupon certainly persuade themselves, that they shall in time come to haue perfection of grace, and fullness of ioy and glory in heaven, and that may be a ground of sweet comfort to them. Yea, will some say, it is indeed matter of great comfort to such as haue the beginnings of true saving grace, and the special gifts of the Spirit of God, and the gifts peculiar to Gods elect: but how shall I know, that the grace I haue is true saving grace, and the gifts of Gods Spirit bestowed on me are the special gifts of the Spirit, and such as are peculiar to Gods elect? Hypocrites may go far, they may seem to haue the first fruits of the Spirit, They may be enlightened, and taste of the heavenly gift, they may be partakers of the gifts of the Spirit, they may taste of the heavenly gift, and the powers of the world to come, Heb. 6.4.5. how then shall I know that the grace I haue is true grace, and the gifts of the Spirit of God bestowed on me, are the special gifts of the Spirit of God peculiar to his elect, and so pawns and pledges sufficient to assure me that in time to come I shall haue perfection of grace, and fullness of ioy and glory in heaven? I answer: thou shalt know it by three things, by the roote of that grace, by the extent of it, By three things a man may know that the grace that is in him is true saving grace. and by the special working of it, as: First, by the roote of it, if the grace that is in thee come from Christ as the roote: for Christ is not onely the author of spiritual life, as the Father and the holy Ghost, but he is also the cause of it, and he hath it in himself, that he may convey it to all that truly beleeue in him: he is an appointed head to the Church, Ephes. 1.22. He is the Lord of life, Act. 3.15. He is a quickening Spirit, 1. Cor. 15.45. And if the grace that is in thee come from Christ as the roote of it, and Christ lives in thee as the roote of a three lives in the branches of it, and thou art able to say with the Apostle, Galat. 2.20. Galat. 2.20. Christ lives in me, and I haue in me in some measure the mind of Christ, the disposition of Christ, and the affection of Christ, I mind the will of God to do it, it is meate and drink to me to do it, I mind the glory of God, I seek it vnfainedly; then is the grace that is in thee true grace. Secondly, by the extent of it, if the grace that is in thee do extend and reach itself to all the powers of thy soul, and to all the parts of thy body, thou art wrought on throughout, and there is a proportionable measure of grace in all the powers of thy soul, and in all the parts and members of thy body, and the grace that is in thee, doth reach also to all the parts of thy life, for true grace spreadeth itself over the whole man. And hence is renovation called a new birth, and a new creation, and a putting off of the old man, and a putting on of the new man: And true grace holdeth out and increaseth, though indeed sometimes it may be interrupted by some strong temptation, or some grievous affliction, yet it getteth strength again afterwards, and it grows stronger daily. Thirdly, by the special working of grace: if the grace that is in thee do work in thee uprightness of heart, so that now thou dost love all good things because they are good, as well as one, and hate all sins because they are sins and displeasing to God, as well as one sin, as well Sabbath breaking as whoredom, drunkenness, and the like, because the Lord hath forbidden the one as well as the other. And thou dost thus hate sin, both in thyself and in all others, as david saith, Psal. 119.6. Thou hast respect to all the commandements of God, and thou hast now a single care to please and to glorify God in all things, and a willingness in thee to obey the will of God in every particular thing made known to thee out of his word that concerns thee within the compass of thy place and calling, and that freely, as if there were no law to compel thee, no heaven to reward thee, nor hell to punish evil doers; yea to obey the will of God in every thing, though it be against thy profit, thy pleasure, thy credit, thy liberty, thine ease, or the liking of carnal friends, and such like. And now thou dost not content thyself in the good things thou hast done, either in leaving sin, or in drawing near to God, but thou dost still go forward, and every day get ground of sin, and break off some corruption, and every day draw nearer to God, as the Apostle saith, Philip. 3.13.14. Thou forgettest that which is behind, and dost endeavour thyself to do that which is before, and press forward towards the mark, for the price of the high calling of God in Christ Iesus. And now thou lovest good men, because they are good, be they never so poor, or of never so mean condition, and thou lovest good things in others as well as in thyself, thou dost not now envy or despise the good gifts thou seest in others, though they be thine enemies; but thou dost like and approve of them, and bless God for them, and give him glory for them, and thou seekest to profit by them, and thereupon takest advantage to labour for the same gifts in thyself. If it be thus with thee, if the grace that is in thee thus come from a right roote, namely, from Christ Iesus, and be thus extended, and doth thus reach itself over all the powers and faculties of thy soul, and over all the parts and members of thy body, and to all the parts of thy life, and haue this special working in thee, working in thee uprightness of heart, loving all good things because they are good, and hating all sins because they are sins and displeasing to God, then is the grace that is in thee true saving grace, and the gifts of the Spirit of God bestowed on thee are special gifts, proper to Gods children, and thou art now gone beyond an hypocrite, and thou mayst thereupon conclude, to the comfort of thine own soul, thou art in the state of grace, and that thou shalt in time haue perfection of grace, and fullness of ioy, and glory given thee in heaven: and hereby let every one try himself. Come we now to the second thing offered to us from this description of the godly and true believers, that they are such as haue the first fruits of the Spirit. I said that from this description we might gather and raise two conclusions: the first we haue spoken of. Now the second is this, that in this life Gods children haue not fullness and perfection of saving grace bestowed on them, but onely some part and portion of it, even so much as the Lord in his wisdom seeth meet and fit for them. Gods children haue not fullness and perfection of grace in them in this life, but only so much as the Lord in his wisdom seeth meet and fit for them. They haue here onely the first fruits of saving grace, not a full harvest of it. And as the first fruits among the Iewes were but an handful in comparison of their whole crop and full harvest: so the saving graces and gifts of God proper to Gods chosen, here in this life bestowed on Gods children, are but as an handful, even a small measure in comparison of that fullness and perfection of them that shall be given to them in heaven. And to this purpose also sits that comparison of an earnest, the special gifts and graces of the Spirit of God being compared to an earnest in the places before cited. And as an earnest is but a little in comparison of the whole sum, haply a shilling, or ten shillings, given in earnest for the payment of an hundred pounds or more: so are the special gifts and graces of God, here given to Gods children, but a small thing in comparison of that fullness of grace they shall hereafter receive in the kingdom of heaven. 1. Cor. 13.9. 1. Cor. 13.9. the Apostle saith, We know but in part. The most regenerate in this life, they know but in part, and their love and other graces that are in them are proportionable, they haue here in this world the saving gifts and graces of Gods Spirit but in a mean and small measure. Colos. 1.19. Colos. 1.19. the Apostle confines all fullness to the person of Christ, and that by the eternal decree of God his Father, and( saith he) It pleased the Father that in him( that is Christ) both the fullness of the Godhead, as we haue it Colos. 2.9. Colos. 2.9. and also the fullness both of grace and merit should dwell: and of his fullness of grace do true believers receive, as joh. 1.16. joh. 1.16. Of his fullness haue all we received. Christ was anointed with the oil of gladness above his fellowes as we read Heb. 1.9. Heb. 1.9. cited out of Psal. 45.7. Psal. 45.7. He received not the Spirit by measure. joh. 3.34. joh. 3.34. but in fullness, and that oil of grace that was powred on his head, it descends down to his members, but yet they receive it but in measure. And so true believers, Gods children, haue not here in this life fullness and perfection of saving grace bestowed on them, but onely some part and portion of it: even so much as the Lord in his wisdom sees meet and fit for them. And indeed to give you some reasons of this truth. First, Gods children in this life are not fit for the fullness of grace, they are as vessels that are of small capacity and receipt, and not able to receive and to contain much liquour or other matter put into them: so through the infirmities of nature Gods children are not able to receive the fullness of grace, they are not capable of it in the time of this life. And again, secondly, the Lord in his wise dispensation will haue his children in the time of this life, not onely to haue ioy in believing, and in the apprehension of his love and favour towards them in Christ, but he will haue them to haue also matter of humiliation, in respect of their imperfections and wants, for the beating down of their pride, lest they should be too much lift up in themselves, and altogether rest in themselves for the ground of their comfort. On these grounds it is that Gods children haue not here in this life fullness and perfection of saving grace bestowed on them, but onely some part and portion, even so much as the Lord in his wisdom sees meet and fit for them. But haply here some will say, Christ saith, joh. 4.14. whosoever drinks of the water that he gives him shall never thirst, but the water that he gives him shall be in him a well of water springing up to everlasting life. Now the water that he gives, is not onely his merit, but his Spirit also, and the saving gifts and graces of his Spirit, as appears, joh. 7.38.39. He that believeth in me, as saith the Scripture, out of his belly shall flow riuers of the water of life. This spake he, saith the text, of the Spirit which they that beleeue in him should receive, and therefore it seems that true believers haue in the time of this life fullness of saving grace bestowed on them, even such a fullness as they need not to thirst after more. To this I answer. The meaning of Christ in that place is not that whosoever drinks of the water that he gives him, shall take such a full draft, as that he shall not need to desire any more: but that he shall never after that be altogether void of spiritual moisture, and wholly destitute of saving grace, as he was before he drank of it, but the grace that is in him shall be as Christ there saith, As a well or fountain of water in him, ever springing up to everlasting life. And so it still remaines a truth, that Gods children haue not here in this life fullness and perfection of saving grace bestowed on them, but onely some part and portion of it, even so much as the Lord in his wisdom sees meet and fit for them, the first fruits of the Spirit, and a small measure in comparison of that harvest and fullness they shall hereafter haue in heaven. Come we to the use: and first this ground of truth serves much for the comfort of Gods children, who haue in them the beginnings of true saving grace, and yet are ever complaining of their weaknesses and wants, Comfort to Gods children who haue in them the beginnings of true saving grace,& yet complain of their own spiritual weaknesses and wants. Note. and are many times much dejected and cast down on the sight and on the sense and feeling of their own spiritual wants; they are to consider, that here in this life they cannot come to fullness and perfection of saving grace, but onely to some part and portion of it, to the first fruits of the Spirit, and to such a measure of grace, as the Lord in his wisdom sees meet and fit for them. It is a dangerous subtlety of Satan, that he many times goes about to persuade poor weak Christians, they haue no faith, no sanctification, nor the Spirit of God at all, because they haue not all faith, and perfect sanctification, and the fullness of the Spirit: and he would haue them try themselves by the rule of perfection, when as indeed they are here but in the state of progression. We are to take heed of this dangerous slight of our subtle enemy, and that we may be armed against it, remembering the truth now delivered, that Gods children haue not here in this life fullness and perfection of saving grace, but onely some part and portion of it, even so much as the Lord in his wisdom sees meet and fit for them. And therefore be not thou whosoever thou art, utterly dismayed, because thy faith is but little, and the saving grace that is in thee is but weak and imperfect: thou knowest the imperfect life of an infant is life, as truly as that life which is in a man that is come to his full growth; and so the saving grace that is in thee, being but weak, is as truly grace, as the grace that is in the strongest Christians. But thou wilt say, I feel corruption strong in me, I feel mine heart full of unbelief, and I haue little or no feeling of grace or holinesse in me. Well, consider it is a mercy of God, that thou hast a feeling of thine own corruption, with a loathing of it, and with a constant desire to be freed from it: And know, that thou shalt never in this life feel grace as thou feelest corruption and sin, if thou haue the first fruits of the Spirit, the beginnings of true saving grace. And thou mayst know thou hast so, by the grounds I haue given, especially by the working of grace, if it work in thee uprightness of heart, so that now thou dost hate all sin as well as one, because it is sin, and now thou art willing to obey the will of God in all things, and thou dost now raise up a daily combat with thyself, and a continual striving against thy most secret corruptions, even against such corruptions as none knows but God and thine own soul; thou hast the beginnings of true saving grace, and bless God for it: be humbled( indeed) for thy wants, but yet bless God for the grace thou hast received. And herein by the way many good Christians are wanting, they complain of their wants, but they forget to bless God for the good he hath wrought in them; therefore do thou bless God for his mercy to thee, for the grace thou hast received, and comfort thyself in it, and wait thou for fullness and perfection of grace to be given thee hereafter in heaven: yet in the mean time labour thou to increase the grace that is in thee, and daily to add one measure of grace to another. And so to fall on a second use. We must take heed we abuse not this truth, that Gods children haue not here in this life fullness and perfection of saving grace, but onely some part and portion of it, reproof of such as abuse this truth, that Gods children haue not fullness and perfection of grace in them in this life. even so much as the Lord in his wisdom sees meet and fit for them, the first fruits of the Spirit and a small measure of saving grace. We may not hereupon take occasion to content ourselves with a literal knowledge of the will of God, and with a formal and powerless profession, as many do on this ground. Why? say they, the best haue but a small measure of grace in this life: and therefore they think they may rest in a literal knowledge and in a formal profession; yea they think their gross sins are handsomely put off by this: The best( say they) that live in the world are sinners, and the best haue their wants, and haue here but a small measure of grace bestowed on them. We must take heed of this, and it being so that here in this life we haue not fullness and perfection of grace bestowed on us, but onely some part and portion of it, we must be daily adding one measure of grace to another, we are in this life to be continually hungering and thirsting after grace. Christ pronounceth them blessed, who hunger and thirst after righteousness, Math. 5.6. We are to find such an emptiness and such a want in that grace that is truly wrought in us, as doth require a further supply and filling up, and we are to find in ourselves such an hungering after a further measure of grace, as makes us ready and willing to break thorough any difficulty or danger to attain to it, as we say, hunger will break the ston walls; such an impatient and such an holy feeling must we haue of the want of the full measure of grace that is already wrought in us, and such and hungering desire to be further filled with it, as that we are stirred up to sighing and groaning, watching, fasting, and praying, for a greater measure, and are careful and conscionable in using all good means of further increase of it, as hearing, reading, conferring, continual meditating in the word of God, and prayer, and frequenting the company of those that are spiritual, who are able to quicken us up in this kind. We are now to come to the second general thing here put down by the Apostle, and that is the practise of the godly, and of such as haue the first fruits of the Spirit; namely, their sighing or groaning, and their waiting. And first of their sighing or groaning, the Apostle saith, We sigh in ourselves, even we who haue the first fruits of the Spirit, do sigh in ourselves, that is, as we haue shewed, we who haue the first fruits of the Spirit, feeling the weight of our corruption and misery, even we do sigh and groan under it, and that truly from the very roote and ground of our hearts, desiring ease and deliverance. Now here in the first place we are to take notice of this practise of the godly, of their sighing and groaning: and the point hence is this. The best of Gods children do in this world sigh& groan under the burden of corruption and misery. That the godly, and such as haue the first fruits of the Spirit, do sigh and groan under the burden of corruption that here in this world cleaves to them, and under the burden of misery that here they lie under; even the best of Gods children, and such as haue the greatest measure of saving grace bestowed on them, do still sigh and groan under the burden of corruption and misery; and their life here, so long as they live in this world, is a life of sighing and groaning, and they are here in a continual practise of sighing and groaning. Psal. 6.6. david saith, he caused his bed every night to swim, and he watered his couch with tears. And job 3.24. job affirms, that his sighing came before his eating: My sighing( saith he) comes before I eat. Psal. 84.6. the godly are said here in this world to go through the vale of Baca, through the vale of drought, or through the vale of weeping and tears; their life here is a life of sighing and groaning, and of weeping and mourning, and they are here in a continual practise of sighing and groaning: for why, The godly& such as haue the first fruits of the Spirit, haue their eyes opened by the Spirit of God, and they see and discern that they haue here in this world many just causes of sighing and groaning; as namely, in regard of the ugliness and lothsomenesse of sin, that still cleaves to their souls, and defaceth the image of God in them, so far as it spreads and prevails; in regard of their ignorance of sin, that they cannot find out and spy out all the sins that lurk in their own bosoms, and that they cannot find out the deep deceit of their own hearts; in regard of their proneness to sin, and many allurements and provocations to it; in regard of their frailties and infirmities, and that sometimes they slip and slide into sin; in regard of the imperfection and weakness of their good gifts and graces, and the defilement that cleaves to their best works; in regard of their unworthy walking, of the mercies and blessings of God, and of their unprofitableness under the good means of salvation; in regard of the miseries, troubles, and crosses they are here subject to, coming because of sin originally: though the Lord haue many good ends in afflicting his children; in regard of their absence from their own country, heaven, as the Apostle saith, 2. Corinth. 5.2. Therefore we sigh, desiring to be clothed with our house which is from heaven. These and many other just causes of sighing and groaning which I might add, as the dishonour of God, the blaspheming of his name, Gods children, and such as haue the first fruits of the Spirit, see and discern, and they are apprehensive of them. And hence it is that their life here in this world is a life of sighing and groaning, and they are here in a continual practise of sighing and groaning. Haply some will say, surely then the life of the godly is a very uncomfortable life; and indeed it is the conceit of the world, that the life o● Gods children is an heavy, lumpish, and uncomfortable life: What? always sighing and groaning, how can that choose, say they, but be a marvelous uncomfortable life? They are deceived, the sorrow and sighing of the Saints and seruants of God, is never utterly destitute of sweet comfort, it comes from the Spirit of grace, who is also the Spirit of comfort; and he never leaves Gods children comfortless in their greatest sorrows and sighings; even in sighing the heart of a child of God is full of sweet comfort: his sighing being an evidence of his hatred of sin, and of his love of God, and of the holy truth of God, it cannot choose but yield him much sweet comfort. Come we to make use of this. First, is it so that the best of Gods children, such as haue the greatest measure of saving grace bestowed on them, It is an idle conceit, that Gods children may come to such a measure of comfort in this life, as they need not any more sigh, or groan, or mourn for their sins. do stil sigh and groan under the burden of corruption and misery, and their life here, so long as they live in the body, is a life of sighing& groaning,& they are here in a continual practise of sighing and groaning? Surely then it cannot be true which some idle brains haue imagined or do conceit, that Gods children may come to such a perfection of grace, and to such a measure of comfort here in this life, as that they need not sigh or groan any more, and that they need not any more mourn for their sins: they are deceived that so think, the truth now delivered shows plainly that their opinion is but a fancy. I leave them: and for a second use. The truth now delivered serves to discover, that many in the world are far from the practise of Gods children, and of such as haue the first fruits of the Spirit: for why, most men and women in the world are so far from the continual practise of sighing and groaning, reproof of such men and women as are far from continual sighing and groaning. as indeed they put sighing and groaning far away from them, yea they esteem it to be a womanish affection, and there is nothing to be found amongst them but mirth and jollity, eating and drinking, quaffing and carousing, laughing and singing, and a continual following of their sports and pleasures, and their sensual delights; and they are mirth-mongers, they study and devise how they may spend their time in mirth and merriment: yea many times they take pains that they may enjoy a little carnal and sensual pleasure. As at this time we now celebrate the birth of Christ, haue not many amongst us laboured hard, risen early, sit up late, and taken great pains the week before this time, that they might haue some spending money at this time, some money to spend in carding, dicing, quaffing, and drinking, and do they not now so spend it, and spend their time in all manner of riot and disorder, and think this time gives them liberty so to do? Surely herein they show themselves to be far from the practise of Gods children, and of such as haue the first fruits of the Spirit; yea herein they show themselves to be such as are under the curse of God, and liable to that woe denounced by him who knew what he said, and cannot lie, even by the Lord Iesus, Luk. 6.25. Woe to you that are full, for ye shall hunger. Woe to you that now laugh, for ye shall wail and weep. Woe to you that are now merry and frolic, and pass your time in sports and merriment, and sensual delights, you shall one day weep and wail. Consider it thou that art a drunkard, a gamester, or the like, that day may be nearer to thee then thou art ware of, thou art every moment subject to the stroke of Gods hand, the Lord may suddenly strike thy body dead, yea whilst the cards, dice, or pot is in thine hand, and sand thy soul to hell: there is but a step between thee and hell, and canst thou laugh and be merry? If thou canst, and if thou so do, thy case is fearful, thou art hardened in thy sin, and thou art far from the practise of a child of God, and consequently far from the comfort of a child of God: and thou going on in thy mirth and jollity, thou shalt assuredly one day be as far from Gods children as hell is from heaven. think on it, and let every one of us remember this, that if we go on in a jovial course, if we be mirth mongers, bown-companions, good fellowes, as the world calls them, we are then far from the practise of Gods children; and we are then far from the comfort of Gods children. Gods children may rejoice in using the good creatures of God, observing 3 caveats. But, will some say, may not Gods children rejoice in using the good creatures of God, as meate, drink and such like? I answer. doubtless they may, and they onely may rejoice, and they onely may keep a merry Christmas, so as they remember three caveats. First, that their ioy and delight in outward things be a fruit of their inward and spiritual ioy, even of their ioy and rejoicing in Gods love to them in Christ. And secondly, that it be moderate rejoicing, as though they reioyced not, according to the rule of the Apostle, 1. Cor. 7, 30. Thirdly, with sighing and groaning for their unworthiness of the least of Gods mercies, and with a godly iealousy, and with an holy suspicion of themselves, lest sin mingle itself with their joys: for when they are most merry, then they are nearest to danger, and most like to be overtaken with sin. job knew it well, ●s he saith, job 1.5. therefore he sent and sanctified his children when they feasted together: thus may Gods children do in using the good creatures of God. The Apostle saith, We sigh in ourselves: that is, from the very roote and ground of our hearts. Hence note we. That the sighing of Gods children, and of such as haue the first fruits of the Spirit, Note. Gods children sigh& groan hearty when they sigh and groan for sin. So do not hypocrites and carnal persons. is hearty and sound, it is not hypocritical and formal, but from the very heart roote. Gods children sigh and groan hearty when they sigh and groan for sin that cleaves to their souls. It is not so with hypocrites, with carnal persons, when they sigh, though it be for sin, yet it is not hearty and soundly. And this difference may appear thus: when Gods children sigh for some actual sin whereof they are guilty, they rest not in sighing for that, but they go down to the roote of that and all their other sins, the corruption of their nature, and they fetch their sighs from under that corruption that cleaves to their hearts, in which they were conceived and born, and which is the roote and mother of all their sins, and they groan under the burden of that. Thus did david, Pfal. 51. he restend not in the acknowledgement of his adultery and murder, and in sighing and groaning for those actual sins, but he went down to the roote of those and of all his other sins, the sin of his conception and birth, verse 5. Behold I was born in iniquity, and in sin hath my mother conceived me. But hypocrites and carnal persons, they rest in this, that they sigh and groan for some actual sin; their consciences being awakened, and now they seeing and feeling some actual sin pressing and lying heavy vpon their consciences, haply thereupon they sand out a natural sigh or sob, in regard of some outward thing, in regard of shane and punishment due to them for that sin, or in regard of the hand of God on them by sickness, pain, or the like; as Pharaoh did when the hand of God was on him, then he cried, I haue sinned, and take away this plague: but he never cried, take away the hardness of heart, and cursedness of my nature. And thus it is with hypocrites and carnal persons, they groan onely as the bruit beast doth that is pressed with some heavy burden, but they never go down to the roote of sin and groan under that as an heavy burden, and fetch their sighs from under that; and so they groan not with their hearts soundly when they sigh for their sins. And of this the Lord complains, Hoze. 7.14. They haue not cried unto me with their hearts( saith he) when they how lead vpon their beds. If then thou wouldst haue true comfort in thy sighing and groaning for sin, look thou go down to the roote of all sins in thyself, and sigh in thyself, even from under that corruption that cleaves to thy soul inwardly, and then doubtless thy sighing is a sound sighing, and a sighing of a child of God, and it is then pleasing to God, and will yield comfort to thine own soul. Come we now to the second thing the Apostle here puts down, as the practise of the godly and of such as haue the first fruits of the Spirit, and that is their waiting. Waiting( saith he) for the adoption, even the redemption of our body: that is,( as we shewed) patiently and constantly expecting and looking for the consummation of our adoption, and full manifestation of it, even a full deliverance from all corruption and misery, and that in our bodies, which shall last of all be freed and delivered; and so the consummation and fullness of the glory which we shall baue at the day of iudgement, at the coming of Christ to iudgement. Now here in the first place note we, that the Apostle joins sighing and waiting together, in such as haue the first fruits of the Spirit: saith he, We which haue the first fruits of the Spirit, we sighing and waiting, we sigh under the burden of corruption and misery, we wait for deliverance and freedom from it. Whence take we notice of thus much. That sighing and waiting are joined together in a child of God. A child of God, one that hath the first fruits of the Spirit, doth so sigh and groan under the burden of misery that he lies under, as that he waits for deliverance out of it with patience, A child of God so groans under the burden of misery that he lies under, as that he waits for deliverance out of it with patience. as the Prophet saith, Isai. 28.16. He that believes makes not hast. A true believer, one that hath the first fruits of the Spirit, true saving grace in him, such an one groaning under any trouble or distress, though he do carefully use all good means that may procure him ease and deliverance, yet he waits in patience for ease and deliverance to be given him in the Lords good time, as the Church saith, Isai. 26.8. We haue waited for thee in the way of thy judgements, the desire of our soul is to thy name, and to the remembrance of thee. For indeed a child of God, a true believer, believes the promise which God hath made, touching ease, comfort, refreshing, and deliverance, to be given in time of trouble, not onely in respect of the matter and substance of that promise, that the Lord will ease him, comfort him, refresh, and deliver him, but he also believes it, together with the circumstances of it, the time, place, and means, and such like, and so he carefully using the means, waits on God for a blessing on them, and for ease, comfort, refreshing, and deliverance to be given him in that time which the Lord in his wisdom sees meet for him. If then for use of this, thou whosoever thou art, being under the hand of God, and groaning under any distress, if so be thou make hast to be delivered out of that distress, thou art impatient of delay, How dangerous a thing it is to make hast to be delivered out of distress, and to be impatient of delay. and thou wilt not wait on the Lords leisure, yea thou breakest out, or at least in thine heart thou sayest as that wicked king of Israel said, 2. King. 6.33. Should I attend on the Lord any longer? Thou wilt no longer wait on the Lord, but thou runnest from God to the devil, even to the using of unlawful means to help thyself by; yea to the accursed instruments of Satan, to witches and wizards, and thou wilt haue help and deliverance in all hast. Assuredly thou art far from the spirit, and disposition, and practise of a child of God, yea thou hast in thee the spirit and disposition of a child of the divell; and it is a fearful presumption that God hath given thee up to the power of Satan, that he may seal thee up to thine eternal damnation. Remember this, that in a child of God sighing and waiting are joined together, and if thou wouldst approve thyself to haue the Spirit of a child of God, even the first fruits of the Spirit, thou must not onely be sensible of thy trouble and distress, and sigh& groan under it, but thou must also with faith in the promises of God, both in respect of the matter of them,& also of the circumstances of his promises, wait for ease, for comfort, and for deliverance with patience, and look to find ease, comfort, refreshing and deliverance in the Lords good time, in the time that he in his wisdom sees meet and fit for thee. Come we now to consider the practise of the godly, and of such as haue the first fruits of the Spirit here further expressed, namely, their waiting for the adoption, even the redemption of their body: and the point hence in the next place is this. That the godly and such as haue the first fruits of the Spirit, The godly constantly look& long for the day of full deliverance,& live in continual expectation of that day. do patiently and constantly expect and look for the consummation of their adoption, and for a full deliverance from all corruption and misery both in their souls and bodies. Gods children and such as haue the beginnings of true saving grace bestowed on them, they constantly look and long for the day of full deliverance, yea the day when they shall be fully freed from all corruption and misery both in their souls and bodies, and they live in a continual expectatation of that day. 1. Corinth. 1.7. 1. Cor. 1.7. the Apostle saith, the believing Corinthians were not destitute of any gift, the Lord had bestowed on them a great measure of saving grace; and then be subjoins, Waiting for the appearing of our Lord Iesus Christ. Philip. 3.20. saith the Apostle, Our conversation is in heaven, from whence also we expect and look for the saviour, even the Lord Iesus Christ. 2. Tim. 4.8. we find that the Apostle makes it a note of all those that shall receive the crown of righteousness, which the Lord shall give at that day of his appearing, that they are such as love the appearance of the Lord Iesus. Hebr. 9.28. the Author of that Epistle saith, Christ shall appear the second time without sin, to the salvation of those that look for him. revel. 22.20. Christ Iesus testifying this of himself and saying, Surely I come quickly: the true believing soul answers, Amen, even so, come Lord Iesus. To these we might add many other testimonies clearing and confirming this truth, that Gods children and such as haue the beginnings of grace, they live in continual expectation of a day wherein they shall be fully freed from all corruption and misery, both in their souls and in their bodies, and they long for that day of fu●l deliverance. And there be reasons for it, as first, Gods children find their own corruption an heavy burden to them, and the temptations of Satan irksome and grievous to them; and they find that they cannot here glorify God as they desire, in full perfection, but in great weakness, and that here in this world they are many times over carried to the doing of evil, and they would fain make an end of sinning and displeasing of God, sin being the greatest burden that can be to the soul of a child of God. And secondly, Gods children earnestly desire to enjoy the comfortable presence of the Lord Iesus, and to be where he is, and to behold his glory, as he hath prayed, joh. 17.24. and they desire immediate fellowship with Christ, yea they would not go to heaven if they should not find Christ there: and they desire that their faith and their hope may be changed into the sight and full fruition of good things they eye by faith, and that now they hope for. On these grounds without question it is, that Gods children and such as haue the first fruits of the Spirit, live in continual expectation of the day wherein they shall be fully freed from all corruption and misery, both in their souls and bodies, and they long for that day exceedingly. No apprentcie more earnestly longs for the day of his freedom, nor any woman being in pains of child-bearing, more hearty longs to be delivered of her child, then Gods children do long for the day of their full deliverance from all corruption and misery both in their souls and bodies: and so they long for the coming of Christ to them, either by death, as the Apostle did, Philip. 1.23. I desire to be loosed and to be with Christ, or by the general iudgement. Haply some may say: May a child of God long for death, and may he wish for death? I answer: for death simply considered in itself, he may not, but as death is a passage to a better life, and as it is a means to free him from his own corruptions, and from the temptations of Satan, he may desire it, and wish for it, so as he do not through a desire of it hasten the time of his death. Some may again demand, whether the friends of a child of God may desire the continuance of his life here in this world, or no? I answer, they may, and that lawfully, though those desires be opposite and contrary one to the other: the desire of a child of God to be dissolved, and to be with Christ, and the desire of his friends that he may still continue in the body. Friends may thus desire, two cautions remembered. First that they do it with condition of Gods will, submitting their wils to the good will of God. Secondly, not onely of love to the party, but with a desire that he or she may yet do more good, either in the Church or common wealth, according to the place and measure of grace given them. Now the point delivered and cleared for use and application, A difference between the godly& the wicked in regard of their expectation and desire of death. it serves to make known a difference between the godly and the wicked. The wicked may haply be weary of the world, as Cain was of his punishment, they may and do sometimes, out of their sense and feeling of pain and misery, wish themselves out of the world, and the hand of God being heavy on them, they do sometimes cry out: Oh would I were out of the world, having a foolish and blind conceit that death will put an end to all their pain and misery, so sottish and so ignorant are they. But alas, the wicked and ungodly live not in continual expectation of full deliverance from all corruption and misery, they are not ever wishing and longing for the day of death, and to be out of this world, now being in health, and strength, and in prosperity: they put death and the day of iudgement far out of their minds, and they would not willingly entertain a thought of death, or of the coming of Christ to iudgement, such thoughts are unpleasing, and make them melancholic; and they are so besotted with the vanities, pleasures, and the outward good things of this life, as they could be content to abide here for ever, and to set up their rest in this world, and to go no further: which indeed is one part of their misery, as one saith, Quae tanta est infoelicitas vt de ipsa miseria gaudeamus, &c. Now it is far otherwise( as we haue heard) with the godly, and such as haue the first fruits of the Spirit, they live in a continual expectation of the day of full deliverance from all corruption and misery, both in their souls and bodies, they wait for that day, and they long for that day exceedingly. And if thou whosoever thou art, wouldst haue good evidence to the comfort of thine own soul, that thou hast the first fruits of the Spirit, the beginnings of true saving grace in thee, thou must find it thus with thee, that thou livest in a continual expectation of the day of full redemption, the day of full deliverance from all corruption and misery, both in thy soul and body, and that thou dost wait and long for the day of Christ his coming to iudgement. Indeed I grant, Note. that a child of God doth not at all times alike long for the day of full deliverance from all corruption and misery, and so for the coming of Christ to iudgement: in the time of grievous temptation, or some heavy affliction, especially his mind and conscience being afflicted, as sometimes it is, he doth not then so earnestly long for the day of full deliverance from all corruption and misery: but being freed from that temptation, and being delivered out of that affliction, he then recovers his measure of longing, and he lives in a continual expectation of the day of full deliverance from all corruption and misery both of soul and body. And thus it must be with thee, if thou wouldst make it good to the comfort of thine own soul, that thou hast the first fruits of the Spirit, and the beginnings of true saving grace, thou must haue in thee in some measure, a continual expectation of the day of full deliverance from all corruption and misery both of soul and body, and so a continual longing for the day of Christ his coming to iudgement, and thou must be able to desire, that the Lord Iesus would now break the heauens and come to iudgement, and to say with comfort with the Church, Come Lord Iesus, come quickly. And to that end never rest till thou find thine own corruption and sins to be an heavy burden unto thee, and the temptations of Satan to be irksome and tedious to thee, and that thou art weary of sinning against thy good God, who hath been rich and abundant in mercy and loving kindness towards thee, and that thou hast a lively hope to partake in the joys and glory of heaven, and to partake of the good things prepared of God for all those that love the appearance of the Lord Iesus. And then doubtless thou wilt rejoice, and take much comfort in thinking on the day of full redemption, the day of full deliverance from all corruption and misery, both in thy soul and body; and thou wilt then be able hearty to wish and long for the coming of Christ to iudgement. The Apostle here further setteth forth the waiting of the godly by the object of it, Adoption, and that again explained to be the redemption of our body. Waiting for the adoption, even the redemption of our body. Now in that the Apostle saith, that the godly and such as haue the first fruits of the Spirit, do wait for the adoption, that is, the consummation of their adoption and full manifestation of it, we may see the truth of the point we formerly delivered when we stood on the description of the godly, that they are such as haue the first fruits of the Spirit, namely this: that the beginnings of true saving grace, The beginnings of true saving grace are sufficient pawns and pledges to assure men that hereafter they shall haue perfection of grace and glory in heaven. and the special gifts of the Spirit of God, gifts peculiar to Gods elect bestowed on man, are as pawns and pledges sufficient to assure them that hereafter they shall haue both perfection of grace, and also fullness of ioy and glory in heaven. For why, those beginnings of saving grace, do put them into certain hope and expectation of the accomplishment and consummation of their adoption, that in time it shall be complete and perfect, and that one day they shall certainly be put into the full possession of their Fathers inheritance; yea they are put into such certain hope of it, as they do live in continual expectance of the day of full redemption, and they wait for it, as the Apostle saith, Ephes. 1.14. The holy Spirit of promise is to them the earnest of their everlasting inheritance, until the redemption of the possession purchased, even till their full redemption; I will not stand on the point having formerly handled it. Onely it may be, that some may move this question, and say: Shall the holy Spirit of God leave the godly and such as haue the first fruits of the Spirit, at the time of their full redemption, because the Apostle saith, the holy Spirit of promise is the earnest of our inheritance, until the redemption of the possession purchased? I answer: no, he shall not, though indeed the holy Spirit of God shall then cease to be as a pawn and pledge to them of further matter, because then they shall haue that in fullness and perfection which the holy Spirit of God and the first fruits of the Spirit are here in this life a pawn and pledge of. I will not further stand on that. Now the Apostle here affirming, that the godly and such as haue the first fruits of the Spirit, do wait for the adoption and further explaining that to be the redemption of our body, even a full deliverance of their bodies from all corruption and misery, he gives us to understand thus much. That the bodies of Gods children, and such as haue the first fruits of the Spirit, The bodies of Gods children shall one day be fully freed from all corruption& misery. shall one day be fully freed from all corruption and misery. Though the bodies of Gods children be here in this world subject to manifold infirmities, pains, and miseries, and as the Preacher saith, Eccles. 9.2. All outward things do come alike to all, to the just and to the wicked, to the good and to the bad: and the bodies of Gods children are here subject to death and to corruption, yea the bodies of the Saints of God, whose souls are glorified in heaven, do now lie rotting in their graues, or they are some way or other under corruption, and they haue not their full consummation of glory both in soul and body yet, the time and day of full redemption shall come, even the day wherein the bodies of Gods children shall be fully delivered and set free from all corruption and misery, and as we haue it, Reue. 21.4. revel. 21.4. All tears shall be wiped away from their eyes, and there shall be no more death, nor sorrow, nor crying, nor any more pain. 1. Cor. 15.53. the Apostle making known how it shal be with the bodies of true believers at the day of iudgement, at the day of the general resurrection, he speaks as it were by way of demonstration,& as it were pointing at his own body, he saith, This corruptible must put on incorruption: as if he had said, even this corruptible body of mine, that I now bear about, shall at that day be freed from corruption, and shall put on incorruption. Phil. 3.21. the Apostle saith, that Christ at his appearance& coming from heaven to judge the world, Shall change the vile, and base,& corruptible bodies of true believers, and shall fashion and form them like to his own most glorious body: and the bodies of true believers shall then be as free from corruption and misery, as the blessed& glorious body of the Lord Iesus: and then as the Apostle saith, 2. Cor. 5.4. mortality shall be swallowed up of life, and corruption of incorruption. These places do sufficiently clear& confirm the truth of the point in hand, that the day of full redemption shall come, even the day of the redemption of our body, and the bodies of Gods children shall one day be fully freed from all corruption and misery. And the grounds of this truth are these. First, the Lord hath made a gracious covenant with his children, that he will be their God for ever, and that he will be good to them, and a God of mercy and life, not onely to their souls, but to their bodies also. Secondly, it stands with the iustice of God, that not onely the souls of his children, but their bodies also should receive the reward of mercy, their bodies being members of Christ, and temples of the holy Ghost, 1. Cor. 6.15.19. 1. Cor. 6.15.19. and being instruments of doing good, and of glorifying God in their measure, as well as their souls. And the Lord Iesus hath abolished death, and brought life and immortality to light, as the Apostle speaks, 2. Tim. 1.10. and so he hath not onely by his blood redeemed the souls of true believers from sin, hell, death, and damnation, but he will also at his second coming redeem their bodies from all corruption and misery. On these grounds we may resolve on this as a certain truth: that the day of full redemption shall come, even the day wherein the bodies of Gods children, and such as haue the first fruits of the Spirit, shall be fully freed from all corruption and misery. Now then for the use. First, this truth serves to inform us of the necessity of the day of the general iudgement, that there must needs be a day of the general iudgement, even in respect of Gods children. A day of general iudgement must needs be, in respect of Gods children. For howsoever the godly and true believers being departed this life, haue received their particular iudgement, and are now altogether freed from sin and corruption, and glorified in their souls, yet they haue not received the consummation of their adoption, and their full redemption; their bodies still lye under rottenness and corruption, and they look for a day of full redemption, even a day wherein their bodies must be fully freed from all corruption and misery, and be glorified together with their souls: and therefore there must of necessity be a day of general iudgement, even in respect of Gods children. again, for a second use, is it so that the day of full redemption shall come, A ground of comfort to Gods children,& of patience in time of their miseries pressing their bodies in this world. even the day wherein the bodies of Gods children, and of such as haue the first fruits of the Spirit, shall be fully freed from all corruption& misery? Here is then matter and ground of sweet comfort to all Gods children, to as many as haue the first fruits of the Spirit: and the due and serious consideration of the truth now delivered, may cheer up the hearts of Gods children, and comfort them,& may serve to encourage them patiently and contentedly to bear evils& miseries that do press their bodies here in this world. And consider it seriously thou that art a child of God, and hast the first fruits of the Spirit, thy body is now weak, and frail,& subject to aches, pains, sicknesses& diseases, and to death itself, yea it may be thy body now lies under sore& grievous diseases, under the gout, ston, strangury, or the like painful and grinding diseases, and thy body is full of aches& pains, thou knowest not which way to turn thyself, nor where to rest, thou endurest painful nights, and measuring the evening, thou art full with tossing to and from unto the dawning of the day, as job speaks of himself, job 7.3.4. Yea it may be thy body is tumbled up and down, and tossed from place to place, from prison to prison, or thou sufferest in thy body extreme tortures and torments from the hands of cruel persecutors, and the like. Well, labour to possess thy soul in patience, and as a special ground of patience and comfort, remember& think on this truth: that the day of full redemption will come, even the day wherein thy body which now lies under such extreme misery, shall be fully freed from all aches and pains,& from all manner of corruption and misery, yea the day will come when thy body shall feel unspeakable ioy& delight, and most sweet ease and contentment in every part& member of it; and that may be matter of great comfort to thee. Yea the consideration of this, that the day of full redemption will come, even the day wherein thy body shall be fully freed from all corruption and misery, may arm and strengthen thee against the fear of death, and against the horror of the grave, and the ugliness& lothsomenesse of it. For what though thy body be raled up in the dust, and there turned to rottenness and corruption, and be clothed with worms and filthiness, as job speaks, job 7.5. and thy body be full of cralling worms, let not the thought of that trouble thee, but remember this: that the day of full redemption will come, even the day wherein that body of thine shall be fully freed from all rottenness and corruption, and shall be clothed with immortality and glory. And let that be thy comfort, and herein cheer up thyself, thou being a child of God, and one that hast the first fruits of the Spirit; for to thee and to such as thou art belongeth this comfort. And we are to know that onely such as haue part in the first redemption, shall haue part in the second resurrection, and none but such. If thou be a wicked and a graceless person, a drunkard and common blasphemer, or the like, and if thou be so far from having the first fruits of the Spirit of God, as thou hast the fruits of the spirit of Satan, and thou dost scoff at the Spirit, at purity and at holinesse, and thou art full of darkness in the midst of teaching and of the clear light of the word, and thou art hardened in thine heart, and filled with scorn& hatred against those that are more conscionable then thyself, thou hast no part in this comfort. And if thou look one day to be freed from all miseries,& from all aches and pains that haply now do press thy body, and that now thou liest under, thou deceivest thyself,& thy present miseries& pains are but pledges of further& more fearful plagues and pains to come on thee hereafter, and they are to thee but the beginnings of sorrows, as Christ speaks, Mat. 24.8. When thy body shall be raised out of the dust, nothing abides thee but weeping and wailing and gnashing of teeth,& a fearful expectation of all hellish torments, to be endured both in thy soul and in thy body for ever. Thou must be one that hast the first fruits of the Spirit of God, if thou wouldest with patience and true comfort waite● for the day of full redemption, even for the day wherein thy body shall be fully freed from all corruption and misery. Come we now to the 24. and 25. verses. VERSE 24.25. 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? But if we hope for that we see not, we do with patience abide for it. our Apostle hath now finished his confirmation of that proposition of his, that the glory wherewith Gods children shall be invested in heaven, is both exceeding great glory,& also most certain and sure glory; having confirmed it both by the expectation of the creature, and also by the expectation of such as haue the first fruits of the Spirit. Now in this 24. verse, in the first words of it the Apostle prevents an objection. For some might say to him, You tel us that such as haue the first fruits of the Spirit wait for the adoption, even the redemption of our body: why, are not we being true believers, and having the first fruits of the Spirit, the adopted sons and daughters of God? are not we already redeemed? This the Apostle prevents, by making known that though we being true believers, and having the first fruits of the Spirit, and be the adopted sons and daughters of God, and be redeemed, yet we haue not the consummation of our adoption, and the accomplishment of our redemption, but we still wait for it. For why, our salvation is by hope: For( saith he) we are saved by hope: and therefore our redemption is not yet complete, it is not yet fully perfected. Now the necessity of this consequence, we are saved by hope, and therefore haue not the consummation of our adoption, and the accomplishment of our redemption, is further confirmed from the object of hope, that hope hath for the object of it things that are not seen, and things that are not present; which the Apostle propounds by denying the object of hope to be things seen. But hope( saith he) that is seen is not hope: or the thing hoped for is not a thing seen. proving that from common sense, that it were very absurd and ridiculous for a man to hope for that which he sees and hath in present possession, in the last words of 24. verse: For how can a man hope for that which he seeth? Then verse 25. the Apostle makes known the true object of hope to be things not seen; and withall concludes his argument with this hypothetical proposition, that if we hope for that we see not, for that which is not present, but absent from us, we do with patience abide and wait for it: therein enfolding an exhortation; and he drives to this general purpose, namely, to persuade the believing Romans and other true believers, patiently to bear the cross, and other afflictions that here in this world they meet withall, and to wait for a full deliverance from them, and for their full redemption hereafter. And thus we see the drift and purpose of the Apostle in these two verses, and the sum and substance of them. And here we haue these things in general laid before us, first a proposition, We are saved by hope. Secondly hope, described by the object of it, that the thing hoped for is not present, but a thing absent and not seen. And thirdly, that hope hath a patient waiting adjoined to it. Interpretation. I will now lay forth the sense and meaning of these two verses. For we are saved by hope. By the persons here under the word we, the Apostle means himself and the true believing Romans, and all other true believers. Are saved. salvation is sometimes in the Scripture taken for the beginning of salvation, consisting in new birth, and in the remission of sins, and reconciliation with God in Christ, as Tit. 3.5. saith the Apostle, Not by the works of righteousness which we had done, but according to his mercy he saved us, by the washing of the new birth, and the renewing of the holy Ghost. But here it signifieth the fullness and perfection in heaven, namely, the glorification and happy estate both of the soul and body in the kingdom of heaven: and so the meaning is, we haue full and perfect salvation, even the glorification and happiness both of our souls and bodies in heaven. By hope, or in hope: that is, not in present possession, but so as we do expect and look for it hereafter; for the word hope here signifies the grace of hope in the heart and soul, whereby every true believer doth certainly expect and look to enjoy salvation promised. But hope that is seen. The word hope is here in the first place by a metonymy put for the thing hoped for, and so the word hope is used, Coloss. 1.5. For the hopes sake which is laid up for you in heaven: that is, for the eternal happiness, life, and glories sake laid up for you in heaven. But in the second place, the word hope is put for the grace of hope in the heart: and so the meaning is, when the thing hoped for is seen, that is, present, and is possessed, it is not the object of hope, and it ceaseth to be hoped for. For how can a man hope for that which he seeth? as as if he had said, for hope is an expectation of good things to come; and things present, or things possessed, cannot be the object of hope. But if we hope: that is, if we expect& look for that good thing which is not present, and before our eyes, and possessed: we do with patience abide for it: that is, we do wait till the time come that we be possessed of it, and do enjoy it, patiently and constantly bearing the evils, crosses, and afflictions we meet withall in the mean time. Now then thus conceive we the meaning of the words of these two verses, as if the Apostle had said. For I and you, and all true believers, haue full and perfect salvation, even the glorification and full happiness both of our souls and bodies in heaven, not in present possession, but so as we do expect and look for it hereafter, or we haue and hold it now in hope. Now when the thing hoped for is present, and is possessed, it ceaseth to be hoped for: for hope is an expectation of good things to come, and a man cannot hope for things present, or for things that are by him already possessed; but if we do expect and look for the good thing which is not present, or possessed, we do wait till the time come that we be possessed of it, and do enjoy it, patiently and constantly bearing evils, crosses, and afflictions that we meet withall in the mean time: and so indeed we expecting and looking for full and perfect salvation, even perfect happiness both of our bodies and souls in heaven, we do with a patient bearing of all things that befall us in the mean time, wait till the time come that we be possessed of it,& do enjoy it. Come we now to stand on these two verses more particularly as they lie in order; and first to free the Apostles proposition in the first words of the 24. verse, We are saved by hope, from that which the Papists do falsely fasten on it, and would thence gather. In that the Apostle saith, We are saved by hope, the Papists do note and conclude, that therefore we are not saved by faith onely, but that hope is also the cause of our salvation. This cavil may easily be removed, if we remember how this proposition hath been expounded, namely, that true believers here in this world haue full and perfect salvation in heaven, not in present possession, but so as they do expect and look for it hereafter; they haue it by hope, or rather in hope, and their salvation is a thing not presently seen and possessed, but it lieth in hope, or it is a thing hoped for: will it thereupon follow, that therefore hope is the cause of their salvation? Is hope and expectation of a good thing promised, the cause of enjoying of it when it is had? A man hath a piece of land or money promised him, and he hopes& looks to haue it and to enjoy it in time, is his hope and expectation of it the cause of his enjoying it? nothing less. So true believers expecting and looking for promised salvation, is their hope and expectation the cause of their salvation? no such matter. And therefore it is a false conclusion the Papists hence gather, that we are saved by hope,& therefore hope is the cause of salvation. I leave this, and to point at one thing briefly that may be of use: This proposition, we are saved by hope, or in hope, being understood as we haue expounded it, it gives us to understand thus much, it plainly teacheth vs. That the full and perfect salvation of Gods children, and of true believers, Gods children haue their full and perfect salvation in this life, not in present possession, but onely in hope and expectation. it lieth under hope, and it is a thing that they haue not in present possession, but onely in hope and in expectation. Though the Lord give his children here in this world some beginnings of eternal happiness and salvation, in their regeneration, in the first fruits of his Spirit, in peace of their consciences, and their ioy in the holy Ghost; yet their full and perfect salvation is not otherwise had and held of them in this life, but onely in hope and in expectation. And to this purpose speaks S. John, 1. joh. 3.2. that though we be now sons of God, yet it doth not appear what we shall be: no, it appears not to ourselves how happy and glorious we shal be. And as the Apostle saith, Col. 3.3. Our life, that is, our happy& glorious life, begun in this world to be made perfect in the life to come, is hide with Christ in God. It is hide, not only from the eyes of the world, but also from our own eyes, in respect of the fullness and perfection of it: and therefore the Apostle saith, 2. Cor. 5.7. We( here in this world) walk by faith and not by sight: we here live in hope and expectation of full and perfect salvation, we haue it not in present possession. For why, This world is not a place of full and perfect happiness and salvation, the Lord hath appointed heaven to be the place where it shall be enjoyed as the Apostle saith, the hope of the believing Colossians, that is, life and glory they hoped for, was laid up for them in heaven. And 2. Corinth. 5.1.2. the Apostle saith, If our earthly house of this tabernacle were destroyed, we haue a building given of God, an house not made with hands, but eternal in the heauens: for therefore we sigh, desiring to be clothed with our house which is from heaven. And therefore the full and perfect salvation of Gods children, and of true believers, it lieth in their hope, and it is a thing they haue not in present possession, but onely in hope& in expectation. And therefore for the use, it concerns every one of us on this ground to look to our hope of heaven and of salvation. We must labour to make our hope of heaven and salvation as sure as possibly we can. We know that men will pry into all their hopes& possibilities touching the matters of this world, and if it be a thing in reversion that may haply do good to some of their children, they are careful to take it into their hope, and to make their hope of it as sure as they can: Oh much more ought we to look into our hope of heaven and of salvation, and to labour to look that it be as sure as possibly we can. Our full and perfect salvation it lieth in our hope, and it is a thing in reversion and in expectation; then labour we to haue a lively hope of it, as the Apostle calls it. 1. Pet. 1.3. every one of yeares will say, he hopes to be saved, and he hopes to go to heaven, though he haue no ground for it but his own strong conceit, being an ignorant person, or living in known sins, and so deceiving his own soul. But let us( as we tender our everlasting happiness and good) labour to haue hope of full and perfect salvation on a good ground, and never rest till we haue such an hope of heaven as will not deceive us, nor make us ashamed, as the Apostle speaks of hope. Rom. 5.5. And if we would know what that hope is, I answer: such an hope as is a lively resemblance of life eternal, such an hope as doth make us express and show forth in this life the beginnings of that life that is laid up in heaven in some measure of holinesse and purity, innocency and love towards God, and towards all that bear Gods image, and that is the hope that will yield true comfort, and will not deceive us when we stand in most need of comfort. If thou say, thou hopest to be saved, and yet thou art not able to show forth thine hope in any measure of conformity of thy life to life eternal, but thy life is rather an express image of thine own corruption, and a showing forth of the vile lusts of thine own heart, and thy life is stained with many foul sins, or at least thy life is but a civil honest life, a life of nature, and lead according to natural reason; thy hope is not sound and good, it is but a vain hope, it will deceive thee, and make thee ashamed, and disappoint thee of comfort when thou hast most need of comfort. And let us consider it in reason, can a man say and that truly, he hopes for heaven, and yet his very breath stinks of hell; he is ever and anon breathing and belching out blasphemous oaths, cursing, swearing, lying, slandering, and reviling, and reproaching the Saints and seruants of God, and speaking evil of the ways of God? No, no, every one that hath a sound and good hope of heaven purgeth himself even as he is pure. 1. joh. 3.3. whosoever hath a sound and good hope of heaven, he is thereby stirred up to a daily repentance and reformation of his life: and that is the thing that every one of us must find in ourselves, if we would haue sound and good hope of eternal happiness and salvation. We must look to the keeping of our sound& lively hope,& to the preserving of it. One other use is to be made of this point: is it so that full and perfect salvation of Gods children and of true believers is laid up in hope? Is it a thing that they haue not in present possession, but onely in hope and expectation? Surely then it concerns every one of us( as I haue said) to look to our hope of heaven, and not onely to look that our hope of heaven be sound and good, and such as will not deceive us nor make us ashamed, but we being such as haue a lively hope, a sound and good hope of heaven, we must look to the keeping of that hope, and to the maintaining and preserving of it as a most precious jewel, and as a thing of special use and consequence, whereon depends our eternal good, even the eternal good both of our souls and bodies: our full happiness and salvation is laid up in our hope, and we hold salvation by hope, or in hope; and if our hope fail us, our comfort is gone: and therefore it concerns us carefully to look to the keeping and maintaining of our hope of heaven. And know we that Satan hath a special spite against the sound and saving hope of Gods children, his own state being hopeless and desperate, and so knowing Gods children haue hope of eternal happiness, he envies it, and he bends all his force, and he sets himself by all the means he can to drive them from their hope, and to wrest their hope of heaven from them if possibly he can; yea he knows he cannot make a child of God more dishonour God, then by bringing him to some measure of doubting, or to some despair of his own everlasting happiness and salvation. Note. despair being a main and foul herifie, it denies God to be a Father, Iesus Christ to be a saviour, and the holy Ghost to be a comforter, yea it denies the love, the truth, and the power of God. It concerns therefore every one of us, we having sound and good hope of happiness and glory in heaven, to labour to maintain and to preserve our hope, and to fortify and strengthen that hope of ours by all good means, and ever to be underpropping of our hope, and that by a due and serious consideration of Gods free love to us in Iesus Christ, of the certain and infallible truth of his word and promises, of his infinite power, and of his unspeakable wisdom. We are to meditate and to think on it seriously, that the Lord hath freely loved us in his beloved the Lord Iesus, not for any goodness or worth in ourselves, and hath freely justified us, and sanctified us, and will freely save us, and that he is most true in his word and in all his promises, and is of infinite power, able to perform them and to make them good to us, even against all the power of hell, and against our own vileness and sins, and that he is also most wise in disposing of all things, and of our state in particular; and will in the time that he in his wisdom sees fit bring us to life and glory in heaven. These things are to be thought on, and being duly considered, they will be a notable means to strengthen and to uphold our hope of heaven, and to make us to continue steadfast in our hope in the greatest battery and assault that Satan can lay against us to drive us from our hope. And to these we must add earnest prayer to God, and a careful use of his holy ordinances, and often to use the Sacraments, praying with david, Psal. 119.116.117. Stablish me Lord in the time of assault, and dissappoint me not of mine hope. Stay thou me and I shall be safe: for if the Lord stay us we shall be sure to stand fast in our hope, and not to be driven from it by the strongest assault that Satan can bring against vs. I proceed, and come to the description of the hope here laid before vs. The Apostle here describes hope by the object of it: first, by denying the object of hope to be things present, or things seen: Hope that is seen( saith he) is not hope, for how can a man hope for that which he seeth? And then by the proper object of it, and that proper object of hope, is that which is not present, or that which is not seen, verse 25. If we hope for that we see not, we do with patience abide for it. Now hence in the first place we may easily conclude and gather what true Christian hope is, in respect of the object of it: and we may hence take up this conclusion. That true Christian hope, and true saving hope, the hope of Gods children, is an expectation of good things to come, True Christian saving hope is an expectation of good things to come. and neither good things past, nor good things present, but onely good things absent, and as yet to come, are the things that true Christian hope, the hope of true believers doth expect and look after: and to this purpose we find, that eternal life, happiness, and salvation, which are things absent, and laid up in the highest heauens, are usually put down in the Scripture, as the most proper object of saving hope. And hence is true saving hope called the hope of salvation. 1. Thes. 5.8. Putting on the hope of salvation for an helmet, and the hope of glory, Rom. 5.2. and the hope of eternal life, Tit. 3.7. And to this agrees that comparison the holy Ghost useth, Heb. 6.19. comparing true saving hope to an anchor, and calling it the anchor of the soul both sure and steadfast: and it is fitly so compared, for as the anchor of a ship is let down into the waters, and goeth down to the bottom, and is fastened to the earth that is not seen but lies hide under the waters, so true saving hope is fixed to good things that are not seen: and as the holy Ghost here saith, It enters into that which is within the vail, even within the vail of heaven. I might make it further manifest by instance in diuers particulars, that true saving hope doth expect and look after good things absent, good things that are yet to come. And indeed hope hath the very being of it from good things hoped for, not simply as they be good things, but as they be good things absent, and as yet to come. Good things that are promised in the word of God, and are believed by faith, being absent and as yet to come, they give matter and being to Christian hope. And therefore doubtless the true saving hope of Gods children is an expectation of good things to come, and neither good things past nor good things present, but onely good things absent, and as yet to come, are things that true Christian hope, the hope of true believers, doth expect and look after. Haply some will say, Then the hope of Gods children is of things doubtful& uncertain, for things to come are uncertain. I answer, Things to come that depend on uncertain causes, are indeed uncertain, but the good things that the hope of true believers doth expect and look after, depends not on causes uncertain, but on such causes as are most sure and certain, and cannot deceive them: as on the truth, power, and mercy of God, the merits and mediation of Christ, and the witness of the holy Spirit of God: and therefore though the hope of Gods children be of things absent, and as yet to come, yet it is not of things doubtful and uncertain. Now for the use: first this truth now delivered discovers a manifest difference that is between saving faith and saving hope. A difference between saving faith& saving hope discovered. saving faith is of good things past, of the death and resurrection of Christ, and present: but saving hope is onely of good things to come. And howsoever it may be said, we beleeue eternal life which is yet to come, and so faith is of good things to come, I answer: It is true indeed, we beleeue eternal life which is yet to come, but true saving faith gives a subsistence and present being to that eternal life to the soul of a true believer, as we haue it Heb. 11.1. Faith is the evidence of things which are not seen. And thus it is said of Abraham, joh 8.56. That he saw the day of Christ, he believed it, and his faith made it present to his soul. And for a second use: Is it so that true saving hope, the hope of Gods children, Whence it is that the men of the world think so basely of Gods children and of their their hopes. is an expectation of good things to come? This then further discovers whence it is, that profane persons, men of the world, think so basely of Gods children and of their hopes, they are ever deriding them and their profession, and insulting over their mean and miserable condition, as they think of it, and sometimes they break out and stick not to say, Gods children are fools, in that they let slip the present profits, pleasures, and honors of the world, and feed themselves with a vain hope( as they conceive of it.) But alas poor souls, they are deceived; and here is one cause of it that they are so deceived, the hope of Gods children is of good things absent, and as yet to come, and the men of the world they cannot discern the happiness of true believers in regard of their hope of good things to come. The Manna that Gods children feed on is hidden, as we haue it, revel. 2.17. Men of the world are strangers to it, and not acquainted with it, and therefore they think basely of the hopes of Gods children, and say, they are men of no hopes, and men of no fortunes( as they use to speak:) but they are deceived, and a child of God would not give his hope of good things to come, and that he hopes for, for the present possession of the greatest kingdom in the world: as namely, his hope of case, comfort, and refreshing, and support, and assistance, in the time of any trouble and affliction that shall be laid on him, of deliverance out of it in the Lords good time, and of eternal happiness and glory in heaven hereafter. For these are the good things to come that a child of God hopes for: and the assured hope of these things, especially of happiness and glory in heaven, in the heart of a child of God, is so sweet and comfortable to him, as he would not part with it for the present possession of all the kingdoms in the world. And if the hope of heaven, on good grounds in the heart of a child of God, be so sweet and comfortable, what will be the sweetness and comfort of the fruition and full possession of it? without question unspeakable and unconceivable. Let then the world and the men of the world scoff and scorn Gods children, and say, they are men of no hopes, let not Gods children regard it: they are deceived, the hopes of Gods children are blessed hopes, Tit. 2.13. and the world, and the men of the world, are not acquainted with them, and therefore they despise them: and let not their scoffs and scorns trouble or disquiet any child of God. In the next place, whereas the Apostle saith, Hope that is seen, that is, as we haue shewed, the thing hoped for being seen and present, it ceaseth to be the object of hope, and it is no longer a thing hoped for; we may easily gather. That true saving hope, the hope of Gods children, shall after this life be abolished and cease to be; True saving hope shall be abolished& cease to be after this life. for then Gods children shall be fully possessed of the thing they hope for, even of full happiness and salvation, there shall be no more use of their saving hope. And this may help us in the right understanding of that place, 1. Corinth. 13.13. 1. Cor. 13.13. where the Apostle saith, Now abideth faith, hope, and love, even these three, How we are to understand but the chiefest of these is love. love is not there simply preferred before faith and hope, as if it were every way a more excellent grace or virtue, but onely in respect of the continuance of it; that though now in this present life, faith, hope, and love, do all three abide and continue, and are of special use, yet in the life to come, onely love shall abide and continue, and faith and hope shall cease, and shall be of no use at all, the thing believed and hoped for being then fully possessed. That is the Apostles meaning, when he saith the chiefest of these three is love. And it is but a sophism and a mere cavil of the Papists, A cavil of the Papists answered. in that they conclude, that faith onely doth not save and justify, but love also, because love is there preferred before faith, as a more excellent grace: for love is there preferred before faith and hope, onely in respect of durableness and the continuance of it. And admit that love were every way a more excellent grace and virtue then faith,( which indeed it is not) faith being the mother grace and ground of all true holinesse in man, yet will it not thereupon follow, that love doth justify in the sight of God. How faith doth justify in the sight of God. For faith itself doth not justify, as it is an excellent grace, or virtue, or work, or in regard of any dignity in itself, but onely as it is an instrument and hand taking hold of that which is the matter of justification, and the mercy of God promised in Christ, and the merit of Christ his death and obedience. It is enough to haue touched this in a word. Hope that is seen, is not hope. To this the Apostle subjoins as a proof of it: How can a man hope for that which he seeth? As if he had said, It were very absurd and ridiculous, and a thing against common sense and reason, for a man to hope for that he sees and is present to him. We see then that sometimes a divine and heavenly truth may be confirmed by an argument taken from common sense and reason. A Preacher may sometimes lawfully say, An argument from common sense, may sometimes be lawfully used by a Preacher even sense and reason doth confirm this or that heavenly truth. 1. Cor. 11.14. the Apostle himself sendeth us to the teaching of nature: Doth not nature itself teach you, that if a man haue long hair it is a shane unto him? And therefore doubtless an argument from sense and reason, and from nature, may sometimes be used as a means to strengthen us in the knowledge of some heavenly truth, and may lawfully be used to that purpose. I will no further stand on that. Come we to the third general thing laid before us in this context, namely this: That true saving hope hath patient waiting annexed to it: If we hope for that we see not, we do( saith the Apostle) with patience abide for it, verse 25. Now that which is hence offered is easily gathered: it is this. That true saving hope, the hope of Gods children, being an expectation of good things absent, and of good things yet to come, must be accompanied with patient waiting for those good things being absent and as yet to come. True saving hope must be accompanied with patient waiting for the good things hoped for. Such as haue true saving hope in them, hope of good things promised in the word of God, whether good things temporal or eternal, they must patiently wait till the time come that they be possessed of those good things, not fainting nor shrinking from their hope of them, by reason of evils, crosses, and afflictions they meet withall in the mean time. read 1. Thes. 1.3. we there find, that the Apostle attributes and gives patience to hope as a proper title belonging to it, and saith, he made mention of the Thessalonians in his prayers, and remembered among their other graces their hope, and he gives patience to it, and calls it, The patience of their hope: thereby signifying, that their hope was accompanied with a patient waiting for the good things they hoped for. Isai. 30.15. the Lord joins quietness and confidence together, even confidence and hope in the Lord, and a quiet resting on him, and waiting on him for good things, and saith, In rest and quietness shall ye be saved: and in quietness and confidence shall be your strength. And we find that the Saints and seruants of God make it known, that they had not onely trust and confidence in the Lord, and hope in him, but that their hope in him was accompanied with a patient waiting on him for the accomplishment of his gracious promises, and for the enjoying of good things they hoped for. As Psal. 40.1. the Psalmist saith, I waited patiently for the Lord, and he inclined unto me, and heard my cry: in time of my trouble I waited with patience for help and comfort. Psal. 119.147. david saith, He prevented the morning light, and cried,& withall he waited on the word of the Lord: he patiently waited for the accomplishment of the promise, Genes. 49.18. O Lord, saith old jacob, I haue waited for thy salvation. These examples and many other do make plain and confirm the truth of the point in hand: That true saving hope, the hope of Gods children, being an expectation of good things absent, and of good things yet to come, must be accompanied with a patient waiting for those good things being absent and as yet to come, and they must not onely hope for good things promised in the word of God, whether good things temporal or good things eternal, but they must also patiently wait till the time come that they be possessed of those good things, and not shrink from their hope by reason of the evils, crosses, and afflictions they meet withall in the mean time: and there be special reasons for it, as first this. between hope and enjoying of good things hoped for, there is a want of good things desired, and though the time of enjoying of them be certainly determined in Gods purpose, and cannot be prevented or overpassed, yet that time is uncertain to Gods children themselves, and they know not when that time shall be, and sometimes the time is long before they come to enjoy good things they hope for. And again, the Lord in his wise dispensation will haue his children meet with troubles, trials, temptations, and many difficulties, before they enjoy the good things he hath promised, and they hope for, and expect, and look for; and that for the trial of their faith, and for the exercise of their hope, and their other graces: and therefore doubtless as the holy Ghost saith, Heb. 10.36. They haue need of patience, that after they haue done and suffered the will of God, they may inherit the promise. On these grounds it followeth necessary, that the hope of Gods children being an expectation of good things absent, and of good things yet to come, must be accompanied with a patient waiting for of those good things being absent, and as yet to come: they must not onely hope for good things the Lord hath promised, of what kind soever, but they must also tarry the Lords leisure, and patiently wait till the time come that they be possessed of them, not shrinking from their hope by reason of the evils, crosses, and afflictions they meet withall in the world. Now then to apply this: we see our duty, and what concerns us, we being the children of God, reproof of such of Gods children as take on them to prescribe to the Lord in what time he shall accomplish his promises to them. and such as haue in us saving hope. And from this that hath been said we may easily see, that they are blame-worthy whosoever they be, that profess themselves to be Gods children, and to haue saving hope in them, and yet take on them to prescribe to the Lord in what space and time he shall fulfil and make good his promises to them. And I must tell you, that even the dearest of Gods children are sometimes herein overtaken, and they do herein sometimes discover their weakness: yea the dear Saints of God are sometimes through their own weakness brought to think that God forgets them, and remembers not his promises made to them; as when the time is long before the promise of good they hope for be accomplished, or when the Lord brings them into straights, or they lie under some grievous affliction, and the Lord seemeth to hid his face from them: Oh then they are impatient of delay, and they think the Lord hath forgotten them, and the Lord regards them not, and they sometimes break out and say with david, Psal. 13.1. How long wilt thou forget me, O Lord, for ever? How long wilt thou hid thy face from me? Now then that we being the children of God, and having in us saving hope, may be strengthened against our own weakness, and may haue our hope and expectation of good things absent, and as yet to come, accompanied with a patient waiting for those good things being absent, and as yet to come, and may not shrink from our hope and patient waiting for them in the time of our greatest trials and afflictions; let us consider: first, as faith breeds hope, so saving hope breeds patience, and true saving hope is accompanied with some measure of patient waiting for of good things hoped for. The holy Martyrs patiently endured extreme tortures: and why? they had an assured hope of a comfortable issue, and our hope is not sound, if it be not accompanied with some measure of patient waiting. again, when we are under the hand of God in some grievous affliction, How Gods children may strengthen their hope when they call on God in time of their great affliction, and God seems not to hear them. and we call on God for ease, comfort, and deliverance, and we hope for ease, comfort, refreshing, and deliverance, and we expect and look for it, grounding ourselves on that promise of God, 1. Cor. 10.13. and yet the Lord defers to hear us, and answer us, and seems to turn a deaf ear towards us, and seems to hid his face from us; in this case we are to consider what good the Lord hath formerly done for us, and to call to mind, and to think on the former and forepast mercies of God towards us, as david saith he did, Psal. 143.4.5. When my spirit was in perplexity in me, and mine heart within me was amazed, I remember the time past, I meditate in all thy works, yea I do meditate in the works of thine hands. If we so do, it will be a notable means to strengthen us, and to make us still wait on the Lord for ease, comfort, and deliverance. And we are further to consider, that our hopes( we being Gods children) are not like earthly hopes, which the men of the world sometimes look after till their eyes fall out and never enjoy them; such were Absoloms hopes, and Adoniahs hopes. And if the men of the world do enjoy their hopes, yet they are but perishing hopes; death maketh a divorce between them and their hopes, when they die their hopes are in the dust, but our hopes are sure and certain, and we are sure in time to enjoy them, as Salomon saith, Prou. 10.28. The patient abiding of the righteous shall be gladness, it is sure to be gladness and comfort, we cannot be disappointed of our hopes, they are laid up in sure and certain causes, in the truth, the power, the mercy and goodness of God: and when we do enjoy our hopes, they are most sweet and comfortable, and they are lasting and durable, and all the divels in hell cannot take them from vs. Now then, if the men of the world, as the husbandman, as james speaks, Iam. 5.7. hath long patience for the precious fruit of the earth, and waits for the former and later rain: and if the Merchant in hope of gold or some rich commodity, and the soldier in hope of victory, and to get the name of a valiant soldier, and the like, do endure much, and take great pains, and devour many troubles with patience, waiting for the enjoying of their hopes, and yet haply never come to them; and when they do enjoy them, they are but vanishing hopes. Oh then let not us who are the children of God, and haue hope of spiritual and heavenly good things, and of the joys and glory of heaven, which we are sure in time to be possessed of, shrink from our hope of those good things by reason of evils, crosses and troubles we meet withall: but let our hope and expectation of good things absent and yet to come, be accompanied with a patient waiting for those good things till the time come that we be possessed of them: this is our duty. Come we now to verse 26. and 27. VERSE 26.27. Likewise the Spirit also helpeth our infirmities: for we know not what to pray as we ought: but the Spirit itself maketh request for us with sighs which cannot be expressed. But he that searcheth the hearts knoweth what is the meaning of the spirit: for he maketh request for the Saints according to the will of God. our Apostle from the middle of verse 17. hitherto, hath brought several arguments to arm and strengthen the believing Romans against the bitterness of the cross, and to persuade them patiently to bear afflictions they should meet withall, as namely, that they suffering with Christ, they should be glorified with him: and that the afflictions of this life are not comparable to the glory that shall be shewed unto us in heaven: setting forth the greatness and certainty of that glory from the expectation of the creature, and from the expectation of such as haue the first fruits of the Spirit, and thereunto adding an argument from their saving hope, which ought to be accompanied with patience under the cross and with a patient waiting for the accomplishment of all Gods promises. Now in the 26. verse the Apostle brings a new argument tending to the same purpose, and that is from the present help of the Spirit: that they ought not to shrink or faint under the cross, because the Spirit is ready to help and to support them; which he propounds with respect to foregoing matter, as that they had not onely saving hope to sustain them in the time of affliction, but the Spirit also. Likewise the Spirit also( saith the Apostle) helpeth our infirmities, for we know not what to pray as we ought, but the Spirit itself maketh request for us with sighs which cannot be expressed. But he that searcheth the hearts knoweth what is the meaning of the Spirit, for he maketh request for the Saints according to the will of God. In these two verses 26. and 27. we haue in general offered, first this proposition as a ground of comfort in the time of affliction, that the Spirit helpeth our infirmities. Secondly, a declaration how the Spirit helpeth our infirmities, that is, by the grace of prayer, by teaching and enabling us to pray, which is not barely propounded, but amplified: first, by our ignorance and inability to pray, For we know not what to pray as we ought, saith the Apostle. Secondly, from whence it is that we are able to pray, and that is from the Spirit, But the Spirit itself maketh request for us: which is further enlarged by the means how, namely, With sighs which cannot be expressed. And then the third general thing is the fruit and success of those prayers and sighs sent forth by the help of the Spirit, laid down verse 27. that those prayers and sighs are known and accepted of the Lord. The Apostle describing the Lord by his special property, that he is a searcher of the heart: But he that searcheth the heart( saith the Apostle) knoweth what is the meaning of the Spirit. Then he further proves, that those prayers and sighs are known and accepted of the Lord, because they are the prayers of the Saints, who are dear to the Lord, and they are framed according to the will of God, in the last words of verse 27. For he maketh request for the Saints according to the will of God. So we see the general things laid before us in these two verses. Come we to the opening of the words. Interpretation. Likewise the Spirit also. As if he had said, we being true believers, and the children of God, we haue not onely saving hope to sustain us in time of our afflictions, but in like manner, the Spirit also. By Spirit, we are not here to understand either spiritual grace, or love, or the good angel, as some do, but the holy Spirit of God, the third person in the trinity, as the word is taken in many verses of this Chapter. Helpeth, or helpeth together. For so the word signifieth: it is metaphoricall or borrowed from one who is to take up some heavy burden, or to lift up some great weight which he is not able to take up, or to lift alone without help of another, and another then joins hands with him, or stands over against him at one end of the burden, and helps him to lift or take up the burden or weight: and so the meaning is, that the holy Spirit of God doth as it were join hands with us in bearing the cross, too heavy for us to bear alone, and doth as it were stand at one end of the cross and help us in bearing of it. Our infirmities: or weaknesses, or us being infirm and weak, and not able to bear the burden of the cross alone and of ourselves: for( as I take it) the word infirmities is not here to be understood generally of all infirmities that are in Gods children, but onely with relation to the cross, and of their infirmities and weaknesses in undergoing and bearing afflictions that are laid on them. For we know not what to pray as we ought: that is, even we that are true believers, and the children of God, being in afflictions, are ignorant and know not what is fit for us to ask in prayer at the hands of God, or in what manner to pray for it, as Hezechiah said, Isai. 38.14. in the time of his sickness, he chattered like a crane or a swallow, and mourned as a dove. But the Spirit itself: that is, the holy Ghost himself maketh request for vs. This is not to be understood in that sense that Christ is said to make request for us, verse 34. For Christ maketh request or intercession for the Saints by virtue of his merit; but the Spirit is said to make request for us by causing and stirring us up to make request for ourselves, as the holy Spirit is said to cry Abba, Father, with sighs which cannot be expressed: that is, with such sighs and groans in our hearts as we are not able to utter by speech, such as we know not how to express in words. Now then not to meddle with opening the verse following till we come to the handling of it, thus conceive we the meaning of the Apostle in this 26. verse, as if he had said. And we who are true believers and the children of God, haue not onely saving hope to sustain us in the time of our afflictions; but in like manner the holy Spirit of God, even the third person in trinity, he doth as it were join hands with us in bearing the cross: and we being infirm and weak, and not able to bear the burden of the cross alone and of ourselves, the holy Spirit of God is pleased as it were to stand at one end of the cross, and to help us in the bearing of it, for we are then ignorant and know not what is fit for us to ask in prayer at the hands of God, and in what manner to pray for it, but the holy Spirit of God himself doth then cause us to pray, and stirs us up to make request for ourselves, even with such sighs and groans in our hearts as we are not able to utter by speech, and such as we kniw not how to express by words. Now first from this proposition, The Spirit helpeth our infirmities: that is, we being infirm and weak, and not able to bear the burden of the cross alone and of ourselves, though we be true believers and Gods children, the holy Spirit of God is pleased as it were to lend us his helping hand, and as it were to stand at one end of the cross, and to help us in the bearing of it: we may gather and conclude thus much. That Gods children, even the best of them, and such as haue the greatest measure of grace in them, The best of Gods children are not able to stand by their own strength with out shrinking& fainting in time of their trial and affliction. are too weak and unable of themselves to bear the cross and afflictions they meet withall: even the dearest and chiefest of Gods children, such as haue the greatest measure of faith and grace, are not able to stand by their own strength, and of themselves to hold out without shrinking and fainting in the time of trial, and in the time of trouble and affliction that is laid on them. And for the further confirming of this, we find that the best of Gods children being under the hand of God in some affliction, the Lord withdrawing his hand from them but a little, and they being left in some sort to themselves, they haue discovered their own corruption and weakness, and they haue sometimes broken out into very bitter complaints, as Psal. 77.7.8.9. saith the Psalmist, Will the Lord absent himself for ever? and will he show no more favour? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be merciful? hath he shut up his tender mercies in displeasure? The Church likewise Isai. 59.11. saith in the time of her affliction, We roar all like bears, and mourn like doves. And thus it was with david, he saith, in the time of his grievous affliction, He roared all the day, Psal. 32.3. And so Psal. 38.8. saith he, I roar for the very grief of mine heart. And how was holy job overcarried with passion and perturbation in the time of his great affliction, the Lord withdrawing his hand a little from him, he discovered his weakness exceedingly, he cursed his day, job 3.1.2.3.4. &c: he broke out into marvelous unbeseeming terms. To these we might add the example of Eliah, 1. King. 19.4. he desired death in the time of his affliction, Take my soul, for I am no better then my fathers. And of jonah, he was exceeding impatient when he saw that the Lord spared the Nineuites, Chapter 4.3. he said, It was better for him to die then to live: and verse 9. he uttered a very dangerous speech to the Lord, saying to him, Dost thou well to be angry for the gourd? Yea( saith he) I do well to be angry unto the death. Thus haue the dear Saints of God being under the hand of God in affliction, discovered their corruption and weakness. And we may see it in daily experience, how pettish, how wayward and froward, and how impatient sometimes are the dear Saints and seruants of God in the time of their affliction: and that confirms the truth of the point in hand, that the best of Gods children, and such as haue the greatest measure of grace in them, are too weak, and unable of themselves to bear the crosses and afflictions they meet withall. And why, The cross of itself is an heavy burden, it is grievous to the flesh, Hebr. 12.11. And though the cross be sanctified to Gods children in the blood of Christ, yet in itself it is part of Gods curse, and so it is intolerable, and no child of God is able to bear it, unless the Lord put under his helping hand; and howsoever the Apostle calls it light, 2. Corinth. 4.17. Our light affliction which is but for a moment: he speaks there comparatively, that in comparison of the weight of the glory in heaven it is light, yet in itself it is heavy and indeed intolerable. And therefore no marvell though the best of Gods children, and such as haue the greatest measure of grace, be too weak and unable of themselves to bear the cross and afflictions they meet withall, and that they are not able to stand by their own strength, and of themselves to hold out without shrinking and fainting in the time of trial, and in the time of trouble and affliction that is laid on them. And for the use of this, first the consideration of this truth now delivered, We must take heed we cast not ourselves into any trouble or affliction needlessly, and that we presume not of our own strength for the bearing of the least affliction or trial. ought to teach every one of us to take heed that we neither needlessly and without cause cast ourselves into any trouble, affliction, or trial, when we may by good means avoid the same; nor yet that we presume on our own strength for the bearing of the least affliction or trial. If we cast ourselves into trouble and affliction needlessly we cannot comfort ourselves in this, that the Lord will help, strengthen, and assist us; we sin against him in so doing, and being left to ourselves, alas we must needs sink under the burden. And if we presume on our own strength for the bearing of the least affliction or trial, we leave to a broken staff, and we rest on that which will deceive vs. Though we haue a great measure of grace, yet we are weak and unable of ourselves to wrestle with the least affliction or trial, and to stand under it without fainting. Peter was too confident in himself, Mat. 26.35. he said, Though all should deny Christ, he would never do it, no, he would die at his foot: yet we know, the voice of a silly maid daunted him, and made him deny his master. And therefore presume not on any strength of thyself for the bearing of the least affliction or trial, but when thou art in any affliction or trouble, seek for help and strength from him who is able to yield thee help and strength, even from the Lord. And as a man under an heavy burden feeling his strength to fail him, and that he begins to sink under it, cries for help, and puts forth his hand to such as are about him and near to him, and cries, oh help, or I pray you lend me your hand, or the like: so do thou in time of thy affliction, thou art not able to stand under it by thine own strength, and of thyself to bear it, and therefore seek to the Lord; cry to him, and stretch out thine hands towards heaven, and be earnest with the Lord for help and strength. And for a second use: is it so that the best of Gods children, and such as haue the greatest measure of grace, Rash censuring of such as discover much weakness& much distemper in time of their afflictions, to be avoided. are too weak and unable of themselves to bear the cross and afflictions they meet withall, and are not able to stand by their own strength, and to hold out of themselves without fainting in the time of trial, and trouble, and affliction that is laid on them? Then learn we to take heed of rash censuring of them in whom we discern much weakness and much distemper in the time of their afflictions: if we condemn them as hypocrites, we may haply condemn the generation of Gods children, as david speaks, Psal. 73.15. Say not thou when thou seest one who hath given good testimony of true grace in his heart, being under the hand of God in some great affliction, when, I say, thou seest such an one discover much weakness and much impatiency, say not thou, if I had been in his case I would never haue done so or so. Oh remember the best of Gods children are too weak and unable of themselves to bear the least cross or affliction: yea think with thyself, when thou seest a child of God distempered in the time of some affliction he lies under, that either his pains are exceeding great, or if thou wert in his case, and didst endure what he endures, thou shouldst be much more impatient, unless the Lord should wonderfully strengthen thee. And for use of comfort, the truth now delivered may minister comfort to such poor souls as are troubled in regard of their distempers and misdemeanours in the time of their grievous afflictions. Comfort to such as are troubled because of their distempers& misdemeanours in time of their grievous afflictions. Indeed they are to be humbled for their miscarriage, and for their impatiency then discovered, but they are not thereupon to be altogether discouraged, they are to remember to their comfort, it hath been no otherwise with them then it hath been with the dearest of the Saints of God in the like case. In the next place from this proposition, being understood as we haue opened it, we may easily see whence it is that Gods children are able to stand and to hold out without shrinking or fainting in the time of their afflictions, namely, from the help of the holy Spirit of God: and the next point hence offered is this. That the holy Spirit of God doth help Gods children in the time of their troubles and afflictions, and as it were puts under his shoulder, and helps them to bear the burden of the cross; and by his help and powerful assistance alone it is that Gods children do stand, and do hold out without shrinking and fainting in the time of trial, and in the the time of trouble and affliction that is laid on them: and that Gods children do with patience and with comfort bear any trial, any trouble, or any affliction they meet withall, it is onely by the help and assistance of the holy Spirit of God. Gods children do with patience& comfort bear their afflictions, onely by the help& assistance of the holy Spirit of God. And to this purpose is that of the Apostle, 2. Corinth. 4.8.9. 2. Cor. 4.8.9. saith he, speaking of himself and of other true believers, We are afflicted on every side, yet are we not in distress: in poverty, but not overcome of poverty: persecuted, but not forsaken: cast down, but we perish not: 2. Cor. 4. and then he subjoins verse 13. verse 13. Because we haue the same Spirit of faith. As if he had said, It is by the help of the Spirit that we are able thus to stand, and thus to hold out without fainting in the time of our great afflictions. And Philip. 4.12.13. Philip. 4.12.13. the Apostle saith, he could be abased, he could endure hunger and want, yea he was able to do all things, not by any strength in himself, but through the help of Christ which strengthened him. And thus david saith it was with him, Psal. 3. Psal. 3.1.2. he complains in the beginning of the psalm, that his aduersaries were increased, and that many did rise up against him: and he was in so great distress, as that many said there was no help for him in God: his ease seemed to be helpless and hopeless, yet then he saith verse the 5. He laid himself down and slept, and rose up again, for the Lord sustained him: the Lord by his power and strength from above upheld him. And it were easy to show it by instance in many other examples, that the holy Spirit of God doth help Gods children in the time of their troubles and afflictions, and that by his help and powerful assistance alone, it is that they do stand, and do hold out without shrinking and fainting in the time of their trials, and in the time of their troubles and afflictions, and that they bear them with patience and with comfort. For why, The holy Spirit of God is not onely strong and powerful, yea infinite in power, and most able to help Gods children in their trials and afflictions, but he is also willing so to do, yea it is his proper office to help and to comfort Gods children in their distresses; he is the comforter promised to them, To be their comforter, and to abide with them for ever as their comforter joh. 14.16. joh. 14.16. and he will not be wanting to do his office. And howsoever it may be said, that God the Father is the God of patience and consolation, Rom. 15.5. Rom. 15.5. And as the Apostle saith, 2. Cor. 1.3.4. 2. Cor. 1.3.4. He is the God of all comfort, who comforteth Gods children in all their tribulations; and so not the proper office of the holy Spirit of God, to help and to comfort Gods children in their troubles and distresses. It is true indeed, God the Father doth doth help and comfort his children in their afflictions, Christ also doth help and comfort them, and the holy Ghost likewise doth help and comfort them: and the help and comfort in their afflictions is a work of the whole trinity, for all external works of the trinity are vndiuided: yet we must know, that for the order and manner of that help and comfort that comes from God to his children in their afflictions, thus it is: God the Father is the fountain of that help and comfort, and that help and comfort is vouchsafed to Gods children in and through Christ, and in him is the dispensation of that help and comfort, and that by the virtue and power of the holy Ghost: and so it is the proper office of the holy Spirit of God, by his virtue, power and efficacy of working, to help and to comfort Gods children in their afflictions. again, though Gods children haue in them a great measure of saving grace, and of saving faith, and of saving hope, yet that grace is but weak, and it is not able to support and to uphold them, unless itself be continually supported and strengthened by the actual power of God, even by the working power of his holy Spirit. And therefore doubtless on these grounds it follows vndeniably, that the holy Spirit of God doth help Gods children in the time of their troubles and afflictions, and by his help and powerful assistance alone, it is that they do stand, and do hold out without shrinking and fainting in the time of their trials, and in the time of their afflictions, and that they bear them with patience and with comfort. And for the use, I might bend the force of this truth against that foolish conceit of the Papists, A foolish conceit of the Papists met withall. who think that in the time of trouble they are made able to stand and to hold out without fainting by the help of Saints departed, as by the help of the virgin mary, of Saint Peter, and such like: an idle and a filly conceit; the naming of it is a sufficient confutation of it. And for the use to ourselves; on the ground of truth now delivered, we are in the first place to learn this lesson, that as we are not to presume on any strength in ourselves for the bearing of the least affliction or trial: so we are not to be too diffident and too distrustful of our standing in the time of trial, and in the time of affliction; We are not to be too diffident and too distrustful of our standing in time of affliction. we are not to cast needless doubts aforehand, and to say, alas I find myself weak and unable to wrestle with the least affliction, and how then shall I be able to hold out if the Lord should bring me into some great trial, the fiery trial, or the like? Reason not thus with thyself, but consider that though thou art weak and unable of thyself to bear the least affliction and trial, yet thou being a child of God, thou shalt haue the holy Spirit of God helping thee to bear the burden in the time of thy affliction, and he is a strong helper, his power is infinite, and it is not the strength of any affliction being but finite, that can match his power, he is able to make thee stand and to hold out in the greatest brunt; and therefore fasten not thine eye so much on thine own weakness as on the mighty power of the holy Spirit of God, and consider not what thou in thyself, or of thyself canst suffer or endure, but what the holy Spirit of God is able to make thee to suffer and to endure: and thereupon thou mayest say with the Apostle, 2. Cor. 12.10. When I am weak, then am I strong, though in myself I be weak, and unable to bear the least trial or affliction, yet I am able to bear the greatest trial the Lord shall bring me to, through the power of the holy Spirit of God strengthening me. Indeed thou being a child of God, thou must look for trials, yea the more dear thou art to the Lord, Note. and the greater measure of grace thou hast received, the greater trials must thou look for: and therefore take thou heed thou grieve not the holy Spirit of God, by whom thou art to be helped in the time of trial. If thou by any sin of thine cause the holy Spirit of God to withdraw himself, and to depart from thee, then in the time of trial thou shalt be as weak as other men, as samson said of himself, judge. 16.17. and as he found it by woeful experience, though he were a dear Saint and seruant of God. Therefore labour thou to keep the holy Spirit of God with thee, provoke him not by any known sin of thine, but give him good entertainment, by cherishing his good motions in thine heart, by holy thoughts, and holy meditations, by gracious speeches, by exercising thyself carefully in the word of God, and in all good duties; and then doubtless, though thou art weak and unable of thyself to bear the least trial or affliction, yet the holy Spirit of God will help thee in the time of thy trouble and affliction, and by his help and powerful assistance alone, thou shalt be able to stand, and to hold out without fainting in the time of thy greatest trials and troubles, and to bear them with patience and much comfort. again, for further use: Is it so that the holy Spirit of God doth help Gods children in the time of trials, troubles, To Gods Spirit alone belongeth the praise of that ease comfort refreshing& strength, which we find in time of affliction. and afflictions, and that by his help and powerful assistance alone, it is that they do stand and do hold out without fainting in the time of their trials and afflictions? Then learn we, if so be we find ease, comfort, and refreshing in the time of affliction, and strength to bear it with patience and with comfort, to give the praise of that ease, comfort, and strength where it ought to be given; even to the help and powerful assistance of the holy Spirit of God alone, and bless him for it. Say not thou when thou findest ease, comfort, and strength in the time of affliction or deliverance out of it, I rubd out, I plucked up a good heart, or the like. No, no, give the praise of that ease, comfort, and strength, and deliverance, to whom it belongs, even to the holy Spirit of God, and let him haue all the glory for it. And when thou seest any child of God marvelous patient, and exceeding comfortable under some great and grievous affliction, aclowledge therein the special work and power of the holy Spirit of God: for indeed it is not vouchsafed to all the Saints and seruants of God to be so patient and so cheerful under afflictions, the Lord sometimes for good causes, best known to his holy majesty, withdraws his helping hand a little from his dearest children in the time of their afflictions, and therefore when we see any child of God exceeding patient and comfortable under affliction, we are herein to aclowledge the good hand of God, and the special work of his holy Spirit, and to give him the glory for the same. Note we further, the Apostle saith, Likewise the Spirit also helpeth our infirmities: as if he had said, we that are true believers, haue not onely saving hope to sustain us in the time of our afflictions, but, in like sort or in like manner, the holy Spirit of God to help us: whence we may gather. That Gods children being patient under the cross, they are truly patient, and their patience is true, sound and comfortable patience. The patience of Gods children is true, sound and comfortable patience. For why, True patience is a fruit of saving faith, and of saving hope: the Apostle joins them together, 2. Thes. 1.4. We rejoice because of your patience, and saith in all your persecutions and tribulations that ye suffer. And true patience is the gift of God, and the work of his holy Spirit, Philip. 1.29. To you it is given, not onely to beleeue in Christ, but also to suffer for his sake. Now Gods children haue both saving hope to sustain them in their afflictions, and they haue also the holy Spirit of God to help them in bearing the cross: and therefore doubtless they being patient under the cross, their patience is true, sound, and comfortable patience. And this puts a manifest difference between Gods children and the wicked in the time of distress. Difference between the patience of Gods children and the patience which wicked men seem to haue. Though the wicked may sometimes seem to be patient in the time of distress, yet indeed in them it is no true patience, but onely a miserable hardness and stupidity in them, and they are like blocks or stones, as it is said of Nabal, 1. Sam. 25.37. when his wife Abigail told him what was like to haue come to him from david, His heart died within him, and he was like a ston. So indeed it is with the wicked, when the hand of God is heavy on them( as one saith well) they are then either like barking dogs or as senseless stones: they cannot bear the pains and pangs of death patiently: stoutly they may, and may seem to be vnapalled being hardened in their hearts, which is an heavy iudgement of God on them, being then insensible of Gods hand when they should be most sensible of it, and be humbled under it, and so they bear not the hand of God patiently, and indeed they cannot. And therefore if thou whosoever thou art, wouldest haue true patience in the time of affliction, never rest till thou find that thou hast saving hope in thee, and then doubtless thou shalt not onely haue that saving hope to sustain thee in the time of thy affliction, but thou shalt haue the holy Spirit of God in like sort to help thee to bear the cross: and then thou being patient, thy patience will be true, sound, and comfortable patience. Come we now to the second general thing laid before us in this 26. verse, and that is( as I told you) a declaration how the Spirit helpeth our infirmities, namely, by the grace of prayer, by teaching and enabling us to pray; which the Apostle amplifieth, first by our ignorance and inability to pray, that we know not how to pray as we ought. Secondly, by making known to us that the Spirit doth help our infirmities by the grace of prayer, in that he maketh request for us, and that with sighs which cannot be expressed. Now from the general here laid before us, that the Spirit helpeth our infirmities by the grace of prayer, by teaching and enabling us to pray, we are given to understand thus much. That the grace of prayer is a special means by which the holy Spirit of God helpeth Gods children in the time of their troubles and afflictions. The grace of prayer is a special means whereby Gods Spirit enableth Gods children to hold out without fainting in time of their trials& afflictions. The holy Spirit of God doth help& powerfully assist Gods children, and makes them able to stand and to hold out without shrinking and without fainting in the time of their trials and afflictions, by enabling them to pray, even by making them able to sand up the prayer of faith to God, as a special means of strength, and of support, and of comfort to them. And hence it is that the Apostle, Iam. 5.13. he sends the afflicted to prayer, as to a special refuge. Is any man among you( saith he) afflicted, let him pray: as if he had said, I can aduise him no better then to betake himself to prayer. And if any that is afflicted be enabled by the Spirit of God, to sand up to God the prayer of faith, doubtless he shall find that a special means of strength, and of support, and of comfort to him. We find that the holy Spirit of God hath from time to time stirred up the Saints& seruants of God in the time of their troubles and afflictions, to seek to God by prayer, and hath thereby as by a special means helped and supported them, and made them able to stand, and to hold out without shrinking, and without fainting. Thus it was with Moses when he was in great distress at the read sea, Exod. 14. Exod. 14.11.12. The people murmured against him, and reproached him very wickedly, verse 11.12. and no doubt the good man was much perplexed, yet then the holy Spirit of God enabled him, both to cheer up the people, and also to be earnest with God in prayer, as it appeareth verse 15. The Lord saith to him, Wherefore criest thou unto me? And thereby was he strengthened, and supported, and made able to stand, and to hold out without shrinking, and without fainting under his great affliction. And thus when good king Ezekiah was in great trouble and distress, Saneherib sending a great host against him, and sending a railing and blaspheming letter to him, the holy Spirit of God then made him able to sand up the prayer of faith to the Lord, and that was a special means of strength, and of support and comfort to him, 2. King. 19.14.15. &c. And so it was with good King jehosaphat, 2. Chron. 20. A great multitude of enemies coming against him, yea so great a multitude as he saith verse 12. That he and his people knew not what to do, or which way to turn themselves; yet in that amazement did the holy Spirit of God make him able to sand up an excellent prayer to God, as we may read verse 6, 7, 8, 9, 10, 11, 12. and thereby was he wonderfully strengthened and supported. We might add to these many other examples, all clearing and confirming this truth, that the grace of prayer is a special means by which the holy Spirit of God helpeth Gods children, and maketh them able to stand, and to hold out without shrinking, and without fainting in the time of their troubles and afflictions. And the reasons of it are these. First, prayer as a means, not as a meritorious cause, or by any merit or worthiness in itself, but by faith in the promise of God, as a means, I say, it obtains remission of sins, and as a means it sanctifieth the hand of God to his children, for all things are sanctified to them by the word and prayer. 1. Tim. 4.5. Secondly, prayer gives strength to faith, to hope, and to the other graces of Gods Spirit in Gods children, and it is not possible that such of Gods children as are frequent in prayer should be weak in faith and in other graces of the Spirit of God: and therefore doubtless the grace of prayer is a special means by which the holy Spirit of God helpeth Gods children, and makes them able to stand, and to hold out without shrinking, and without fainting in the time of their troubles and afflictions. And for the use: I might on the ground of truth now delivered, stand to show the excellency of the grace of prayer, Great comfort to ●uch as fi●d themselves made able to pray as they ought to time of trouble and ●ffliction. as that the holy Spirit of God is pleased to use it as his hand reached out to Gods children to help them, and to support them in the time of their afflictions and troubles: but I pass by that, and for the use of it. Is it so that the grace of prayer is a special means, and as the hand of the holy Spirit of God by which he helps Gods children in the time of their troubles and afflictions? Surely then there is matter of great comfort for thee whosoever thou art, that findest thyself stirred up,& made able by the holy Spirit of God, to pray, and to sand up to God the prayer of faith in the time of thy trouble, and in the time of thy affliction; thou mayst thereby assure thyself, that the holy Spirit of God is reaching out his helping hand to thee, and as it were, putting under his shoulder, and joining hands with thee in bearing the burden of that cross, and of that affliction whatsoever it be, that lieth on thee, and that thou shalt not shrink under that burden. If then thou find that it is not with thee after the manner of the wicked, who being under the hand of God in some distress, either seek to help themselves by shifts, and by unlawful means, or are stirred up by that spirit that is in them, to seek help and ease by carnal means, by play, by merry company, by going to taverns, and such like, as Saul did by music when the Spirit of the Lord was departed from him, and an evil spirit possessed him, 1. Sam. 16.17. I say, if thou find that it is not thus with thee, but thou being under the hand of God in some affliction, howsoever thou art careful to use all outward lawful means of ease, of help, and of comfort, yet thou art most careful to seek to God by prayer, and thou art stirred up in a special sort, to sand up to God the prayer of faith: comfort thyself, thou hast then the helping hand of the Spirit of God reached out to thee, and joining with thee in bearing the burden, and assuredly thou shalt not shrink under it. Note. And as one saith in the case of temptation to sin, when thou art tempted to any sin, pray against that sin, and sin if thou canst: so I dare boldly say to thee, sand up to God the prayer of faith in the time of thy affliction, and then sink and utterly fail under it if thou canst. Thou wilt say, I feel myself in the time of affliction so oppressed and so overwhelmed, as I cannot pray, I cannot lift up my soul to God in prayer. Dost thou desire it? canst thou mourn? canst thou draw near to God in sighing and groaning? cheer up thyself, even therein thou hast the strength and the powerful hand of the holy Spirit of God joining with thee, and helping thee to bear the burden; for so it follows in this verse. And howsoever it shall please the Lord to deal with thee, assure thyself thou shalt not be altogether overcome of that affliction, nor utterly faint under it, thou hast the mighty hand of the holy Spirit of God to uphold thee: think on that to thy comfort. Come we now to stand on the Apostles declaration, how the Spirit of God helpeth our infirmities, more particularly: and first of his amplification of it, by our ignorance and inability to pray, For we know not what to pray as we ought, saith the Apostle: that is,( as we shewed) we being under the hand of God in affliction, are many times as it were at our wits end, and we know not what is fit for us to ask in prayer at the hands of God, and in what manner to pray for it. Now the point hence offered is this: That the best of Gods children in their afflictions, The best of Gods children are many times to seek, and of themselves know not how to pray as they ought in time of their great afflictions. their afflictions being great and grievous, are many times to seek, and of themselves they know not how to go to God in prayer as they ought, and they are ignorant what is good for them to ask in prayer at the hands of God, in respect of their present state and condition. See the truth of this in one or two examples. job 6.8.9. we find that holy job being under the hand of God in great affliction, he was so far to seek touching prayer, and what was good for him to ask in prayer at the hands of God, as he broke out into a strange petition, Oh( saith he) that I might haue my desire, and that God would grant me the thing that I long for! that is, That God would destroy me, that he would let his hand go and cut me off! The good king Hezechiah saith it was so with him in the time of his sickness, that he chattered like a crane or a swallow, Isai. 38.14. he uttered broken petitions, and he was to seek how to pray to God as he ought. And thus it hath been with many other Saints of God, and is many times with the dearest of Gods children, in their afflictions being great and grievous: and why. The minds of Gods children are then for the most part so oppressed and so perplexed, and they haue such a feeling of their present pains and grievances, as their hearts are altogether unmeet to call on God, and their tongues altogether unfit to utter a word; and Satan being an utter enemy to prayer, he then takes advantage of their weakness, and casts into their minds and hearts many doubts and fears, to disturb them and to keep them from praying to God. And again, Gods children in their greatest afflictions do many times think and take that to be good for them, which the Lord in his wisdom and fatherly care over them knows not to be good for the present. Paul thought the removal of the prick in the flesh had been good for him, and he prayed for the removal of it, 2. Corinth. 12.8. but the Lord answered verse 9. My grace is sufficient for thee; for my power is made perfect through weakness: he made it known it was not good for him at that time to haue it removed. And therefore doubtless the best of Gods children, in their afflictions, being great, are many times to seek, and of themselves they know not how to go to God in prayer as they ought, and they are ignorant what is good for them to ask in prayer at the hands of God, in respect of their present state and condition. Oh then( for use) what a madness is it in those men or women, The folly of men discovered, who live in the continual practise of sin, and yet think to find it easy for them to go to God in prayer in their great distresses. who think though now they go on in a wicked and damnable course of sin, adding sin to sin, they are drunkards, they are most vicious and vile persons, and they go on with an high hand in the practise of sin; yet when sickness comes, and they draw near to their death, then they will go to God by prayer, then they will call on God, and cry to God for mercy, and all shall be well. poor souls, they are wonderfully besotted and blinded by the divell. Are the best of Gods children, being under the hand of God in some great affliction, many times to seek how to go to God in prayer, and dost thou that art a wicked and graceless wretch, and hast no acquaintance with the grace of prayer in the time of thy health and strength, dost thou think that when thou shalt come to lie on thy sick bed, and the hand of God shall be heavy on thee, that then thou shalt find it an easy matter for thee to go to God by prayer, and an easy thing for thee then to call and cry to God for mercy? poor soul, if thou so think, the divell blinds thee exceedingly: and consider with thyself, thou mayst be cut off suddenly in thy sin, as we see sometimes in woeful experience, that wicked persons are overtaken by the hand of God, and cut off in the very act of their sin; or if thou come to lie on thy sick bed, yet the Lord may take away thy understanding, thy memory, and may deprive thee of thy senses; or if thou haue thy understanding, memory, and senses continued to thee, yet the Lord may justly strike thee with such horror of conscience, and with such a fearful expectation of his wrath deserved by thy sins, as thou shalt not be able to lift up thy face, nor once dare to open thy mouth in prayer to God; and therefore do not so deceive thine own poor soul. again, the ground of truth now delivered, may cheer up every poor child of God, Comfort to Gods poor children who find themselves unable to pray in time of their great afflictions,& complain of it. who finds himself in the time of his great affliction to seek, and that he knows not how to go to God in prayer as he ought, and he complains of it, and saith, Oh I cannot pray as I was wont. Well consider, doth thy present pain or grievance so oppress thee, as thou canst not lift up thine heart nor open thy mouth to God in prayer? consider this to thy comfort, it is no otherwise with thee then it hath been, and is many times, with the dearest of Gods children: and thou having had the grace and gift of prayer in the time of thy health and strength, and now being weak and unable to perform that duty, yet willing and desirous to perform it, the Lord will accept thy will for the dead. And know further to thy comfort, that thou hast the help and benefit of many thousands of the Saints and seruants of God, thou hast part in the prayers of all the Saints that live on the face of the earth; thou hast prayed for others in the time of thy health and strength, and now others pray for thee, and thou hast the benefit and comfort of their prayers: and that may be matter of great comfort to thee. Come we now to the second amplification of the Apostles declaration: how the Spirit helpeth our infirmities, in these words, But the Spirit itself maketh request for us with sighs which cannot be expressed. Where the Apostle makes known, that the Spirit helpeth our infirmities in making request for us, with the manner how, namely, with sighs which cannot be expressed. The words we haue formerly opened, and shewed the meaning of them to be this, That the holy Spirit of God himself doth cause us and make us able to make request to God for ourselves, with such sighs and groans in our hearts as we are not able to utter by speech, and to make known by words. Now in that the Apostle saith, We know not what to pray as we ought, but the Spirit itself maketh request for us with sighs which cannot be expressed: I might stand to show, that ability to pray is not of ourselves, but onely from the help of the holy Spirit of God, but that is too general. To keep to the purpose of the Apostle, which is to show how it is with Gods children in the case of affliction, the point hence offered in the first place is rather this. That when Gods children are plunged into such deep distress, and under the hand of God in such great affliction, as of themselves they are to seek how to go to God in prayer, and they cannot open their mouths to utter words of prayer to God, yet even then doth the holy Spirit of God make them able in some sort to seek to the Lord, and then doth the holy Spirit of God enable them at least to sigh and to groan to God. When Gods children are in such deep distress as of themselves they are to seek how to go to God in prayer, then doth the holy Spirit of God enable them at the least to sigh& groan to God. We find that thus it was with the people of God being in the bondage of Egypt, the text saith, Exod. 2.23. they sighed for the bondage, and cried, and their sighing and crying was to the Lord; for so it follows, Their cry for the bondage came unto God, and God heard their moan, and remembered his covenant with Abraham, Izhak,& jacob. Yea the Lord saith, Exod. 3.7. I haue surely seen the trouble of my people which are in Egypt,& haue heard their cry, because of their task-maisters, and I know their sorrows. And this is again remembered by Stephen, Act. 7.34. I haue seen, I haue seen the affliction of my people which is in Egypt, and I haue heard their groaning: implying thereby, that when they were able to do no more, yet the holy Spirit of God made them able to sigh and to groan to God. And indeed the holy Spirit of God once vouchsafed to Gods children, he never altogether forsakes them, but even when Gods children think they haue lost the good Spirit of God, then hath he a secret working in them, and then doth he by his secret working and power uphold them. And so when they are plunged into such distress, and are in such great afflictions as they are to seek how to go to God in prayer, and they cannot open their mouths to utter words to God, then doth the holy Spirit of God secretly work in them, and enable them in some sort to seek to the Lord, and at least to sigh and groan to God. And this for use, puts down a difference between Gods children and carnal persons in the time of great distress. A difference between Gods children& carnal persons in time of great distress, discovered. Though Gods children be in so great distress as they are to seek how to go to God in prayer, and they cannot open their mouths to God in the words of prayer; yet then they are not altogether destitute of help, they haue then the holy Spirit of God by his secret work enabling them to sigh and to groan to the Lord: but it is not so, neither can it be so with carnal persons. howsoever a carnal person may and doth sometimes under some great distress sigh and groan, and weep and howl, yet his sighing and groaning comes not from the secret work of the holy Spirit of God enabling him so to do, he is altogether void of the Spirit of God, and his sighing and groaning is onely a work of nature. A bruit beast many times groans under the burden that lies on it, out of a sense and feeling of the weight of it: and so is it with carnal persons, their sighing and their groaning in the time of great distress, it comes onely from the work of nature, and not from the secret work of the holy Spirit of God, as it doth in Gods children. If any ask: how shall I know that my sighing and my groaning in the time of my great distress comes from the secret work of the holy Spirit of God, and is not onely a work of nature in me, that I may take comfort in it? I answer. Thou shalt know it by these two things. Two things by which we may know that our sighing and groaning in time of great distress comes from the roote of Gods Spirit. First, if so be thy sighing and thy groaning come not onely out of thy present pain and grievance, but also out of a true sense and feeling of thy sins, and out of a true sorrow for thy sins. And again, secondly, if so be thou find that in thy sighing and thy groaning thou drawest near to God, desiring from him pardon of thy sins, and from him ease, comfort, and refreshing. By these two things try thy sighing and thy groaning in the time of thy great distress: and if thou find that then thy sighing and thy groaning is not onely a work of nature coming out of thy present pain and grievance, but also out of a true sense and feeling of thy sins, and out of a true sorrow for thy sins, and that in thy sighing and thy groaning thou drawest near to God, comfort thyself, that sighing and that groaning of thine is from the secret work of the holy Spirit of God in thee, and there is matter of great comfort in it. Now further, in that the Apostle saith, The Spirit itself maketh request for us: that is, he enableth us to make request to God for ourselves, and then subjoins, with sighs which cannot be expressed: that is, with such sighs and groans as we are not able to utter by speech, and to express by words: we may easily gather thus much. That the very sighs and groans of the hearts of Gods children in the time of their great troubles and distresses, are effectual prayers to God. The very sighs and groans of Gods children in their great afflictions are effectual prayers to God. When the spirits of Gods children are so daunted and so overwhelmed in the time of their afflictions and trials, as they are not able to utter a word to God in prayer, then are the very sighs, and sobs, and groans of their hearts, loud and strong cries in the ears of the Lord. And thus speaks the Lord expressly, Exod. 14.15. Wherefore criest thou, saith the Lord to Moses, when Moses spake never a word, but onely prayed to the Lord in his heart, and the secret lifting up of his heart and inward groans of it were loud cries in the ears of the Lord. 1. Sam. 1.13. it is said, that Hannah spake in her heart, her lips did move onely, but her voice was not heard: and yet she saith verse 15. that she had powred out her soul before the Lord: she made a very effectual prayer to the Lord. Isai. 38.14. Hezechiah saith, that in the time of his great sickness his prayer was like the mourning of a dove: and yet was that prayer of his very effectual and prevailed with the Lord. And we read Psal. 10.17. that the Lord hears the desire of the poor. And again, Psal. 145.19. that he will fulfil the desire of them that fear him: he also will hear their cry, and will save them. even the very desires, and the very sighs and groans of the hearts of the poor Saints and seruants of God in their afflictions, they being not able to open their mouths to God, are effectual prayers to God, and are accepted of the Lord: for why, True prayer pleasing to God, is not lip-labour, but the labour of the heart, and it is not uttering of the words of prayer, though with a loud voice and with great eloquence that the Lord likes of; indeed it is but mere babbling and formal, unless it come from a feeling heart: and prayer is not to be measured either by the number of words, or by the fineness of them, but by the earnest desire of the heart, and by the sighs and groans of the heart. Therefore doubtless the very sighs and groans of the hearts of Gods children in the time of their great troubles and trials, they being then not able to utter the words of prayer, are effectual prayers to God, and are loud and strong cries in the ears of the Lord. And this for the use, affords matter of singular comfort to all Gods children; it may cheer them up in the time of their greatest trials and afflictions. A sweet comfort to Gods children in time of their greatest afflictions. What though it be so that a child of God be in the hands of cruel persecutors and tyrants, and they deal most hardly with him, and lay load of torments and tortures on him, yea so press him down as he is not able to utter a word, yet they cannot hinder him from having access to the Lord, he can sigh and groan to the Lord: yea the more weight of torments they lay on him, the more doth his sighs and groans increase so long as there is life in his body. And suppose they cut his tongue out of his head, yet his heart can still sigh and groan to the Lord, and his sighs and groans are loud and strong cries in the ears of the Lord. And be it so that a child of God lies on his bed of sickness, and is so weak as his speech failes him, or is so full of pain as that the bitterness of his pains doth swallow up his words, and he is not able to utter a word in prayer to God, yet let him consider, that if he do but sigh and groan to the Lord, his very sighs and groans are effectual prayers and loud cries in the ears of the Lord, and do move the Lord to much pity and compassion towards him. Yea know to thy comfort, thou that art a child of God, thou being under the hand of God in sickness, and so weakened in thy body, or so oppressed with pain, as thou art not able to utter a word in prayer to God, yet thou sighing and groaning to the Lord, thy sighs and groans do make as it were the holy bowels of the Lord to earn within him, as the Lord himself speaks, jer. 31.20. and the Lord hath then a most tender and fatherly respect to thee. We know that a tender hearted father looking on his sick child, his child being an infant not able to tell where the pain lies, nor to ask the things that it would haue and wants, but lies panting and groaning, and looking on the father with watery eyes, oh it makes the fathers bowels earn within him exceedingly, and it doubles his pity and compassion towards his child. Much more is it so with the Lord, he is the Father of mercy, and the God of all pity and compassion; and he looking on his poor child so weakened in body, or so oppressed with pain, as he is not able to express and to make known by words, but lies sighing and groaning under the burden, doubtless his holy bowels are then much more enlarged towards his child, and he is then much more moved with pity and compassion towards his child, then any earthly father, though he be of most tender bowels, can be towards his child. And that may yield matter of sweet comfort to every poor child of God, when he is under the hand of God in so great affliction as he is not able to speak, but his tongue cleaves to the roof of his mouth, and his words are swallowed up; yet he sighing and groaning to the Lord, his very sighs and groans are loud and strong cries in the ears of the Lord: and the consideration of that may minister matter of singular comfort to him. A necessary caveat. Yet let none abuse this ground of comfort, to make him sluggish, and to make him rest onely in the wishes and desires of his heart, and to think that a mental prayer is sufficient at all times, and to plead as some graceless persons do, that though he open not his mouth to God, but goes to his meate and to his bed like a beast, yet he prays to God in his heart, and he can pray to God in his bed half awake and half asleep. If any so gather from this ground of comfort, he savours it not to his comfort and salvation, but to his hurt and damnation. Remember we this, that then are the desires of the heart and the sighs and groans of a child of God, effectual prayers to God and accepted of the Lord, when through the greatness of the affliction, and the bitterness of the pain, his mouth is not able to utter a word in prayer to God: then are the sighs, and sobs,& groanings of the heart of a child of God, loud cries in the ears of the Lord. That is to be thought on for the comfort of every poor child of God, onely then when he is under the hand of God in some grievous affliction, and cannot open his mouth to utter the words of prayer to the Lord. Come we now to the 27. verse. VERSE 27. But he that searcheth the hearts knoweth what is the meaning of the spirit: for he maketh request for the Saints according to the will of God. IN this verse( as heretofore I haue shewed) is laid before us the fruit and success of those prayers and sighs that are sent forth by the help of the Spirit, as namely: That they are known and accepted of the Lord, whom the Apostle describeth by his special property, that he is the searcher of hearts: But he that searcheth the hearts, knoweth what is the meaning of the Spirit. Then he further proves, that those prayers and sighs are known and accepted of the Lord, because they are the prayers of the Saints, who are dear to the Lord, and because also they are framed according to God, or according to the will of God: For he maketh request for the Saints according to the will of God. And thus we haue formerly laid forth the general matter of this verse; let us now examine the words of it, touching the sense and meaning of them. Interpretation. But he that searcheth the hearts. These words are a description of God, that he is the searcher of the hearts, and they contain the cause of that which followeth, that he knows the meaning of the Spirit, because he searcheth the hearts. Now God is said to search the hearts by way of similitude, spoken after the manner of men, who use to search out things which they desire to know exactly and perfectly: and so God is said to search the hearts, not that he need to search them that he may know them, for he knoweth them most perfectly; and because he knows them most perfectly, even as exactly and perfectly, yea more exactly and perfectly then men do things they haue preached out most diligently and most narrowly, he is said to be the searcher of the hearts: and by the word hearts, we are here to understand the souls of men, and whatsoever is in their souls, even the most secret thoughts, imaginations, purposes, and intents of their minds, and all the inward motions of their wils, their desires and affections. Knoweth, that is, takes notice of, and also approveth of them; for so the word given to God sometimes signifies, as Psal. 1.6. The Lord knoweth the way of the righteous, that is, he approveth and alloweth the way of the righteous. What is the meaning of the Spirit. Some do expound these words thus, what are the prayers and sighs that come from the inspiration of his Spirit: but( as I take it) that is not agreeable to the context, for the Apostle saith verse before, We know not what to pray as we ought, but the Spirit itself maketh request for vs. The holy Spirit of God himself causeth us, and stirs us up, and makes us able to make request to God for ourselves, with such sighs and groans as we are not able to express or utter by words, and so none can know the meaning of them: and then he subjoins in this verse, But he that searcheth the hearts, knoweth what is the meaning, that is, what is the mind, and meaning, and will, and desire of his own good Spirit, in those sighs and groans stirred up by him in the hearts of his children, and thus we expounded the word, verse 6. Rom. 8.6. of this Chapter {αβγδ}. For he maketh request, that is, the same holy Spirit of God, causeth and stirs up, and enableth such as are cleansed by the blood of Christ, and sanctified by his grace, and renewed according to the image of God in a measure of holinesse, and are Gods children, to make request to God for themselves according to God, so the words are, {αβγδ}; and the meaning is, according to the will of God, and according to the rule of his word, both for matter and manner; and so after an holy manner pleasing to God, as 1. joh. 5.14. This is the assurance that we haue in him, that if we ask any thing according to his will he heareth vs. Thus then we are to conceive the Apostles meaning in the words of this verse, as if he had said: But God who most exactly and most perfectly knows the secret thoughts, imaginations, purposes and intents of the minds of men, and all inward motions of their wils, even their desires and affections, as it were by narrow searching into them, yea who knows them more perfectly thē men do things they haue sought out by most diligent and most narrow search: he knows what is the mind, meaning, and will, and desire of his own good Spirit in those sighs and groans stirred up by him in the hearts of his children, and he approves of them: for that good Spirit of his causeth and stirs up, and enableth such as are cleansed by the blood of Christ, and sanctified by his grace, and are the Saints and children of God, to make request to God for themselves, and that according to the will of God, even according to the rule of his word, both for matter and manner, and so after an holy manner and pleasing to God. First the description of God here given by the Apostle comes to be considered, that he searcheth the hearts of men: and the point hence is that which is hereby meant and intended by the Apostle, namely. That God perfectly knows the secret thoughts, imaginations, God perfectly knows the secret thoughts, purposes and intents of mens minds, and all the inward motions of their hearts purposes and intents of the minds of men, and all the inward motions of their hearts: the Lord doth certainly and perfectly know, what men think, and what they affect, and he alone is the searcher of the hearts of men, and he alone knows what is in the minds and hearts of men, and he alone is privy to whatsoever they think or affect. And this truth hath not onely ground in this text, but in many other places of Scripture. 1. Sam. 16.7. it is said, The Lord beholdeth the heart. 1. King. 8.39. Salomon in his prayer saith to the Lord, Thou onely knowest the hearts of all the children of men. job 42.2. saith job, There is no thought hide from thee. And david speaking of the Lord, Psal. 44.21. saith, He knoweth the secrets of the heart. Ierem. 17.10. I the Lord search the heart, and try the reins. Prou. 15.11. Hell and destruction are before the Lord: how much more the hearts of the sons of men? Acts 1.24. the Apostles in their prayer say, Thou Lord which knowest the hearts of all men. And many other places testify thus much, that the Lord perfectly knows the secret thoughts, imaginations, purposes and intents of the minds of men, and all the inward motions of their hearts, and that he alone is acquainted with whatsoever men think or affect, and none but he. And the reasons of it are these. First, Gods knowledge is infinite, and he knows the nature, reason, and causes of all things, as Heb. 4.13. All things are naked and open unto his eyes, or as the word {αβγδ} signifies, anatomised before him. Secondly, the Lord made the heart of man, and therefore must needs know it: so reasons the Psalmist, Psal. 94.9.10. and his argument is undeniable, He that planted the ear, shall he not hear? or he that formed the eye, shall he not see? he that teacheth man knowledge, shall he not know? And then he subjoins, verse 11. The Lord knoweth the thoughts of man. And thirdly, the Lord at the day of iudgement will lighten things that are hide in darkness, and make the counsels of the hearts manifest, and as the Preacher saith, Eccles. 12.14. God will then bring every secret thing to iudgement: and therefore out of question he knows every secret thing, and he is privy to the most secret thoughts and motions of the mindes and hearts of men, and he perfectly knows them, and he alone is acquainted with whatsoever men think or affect, and none but he. If any say, it seems that Satan knows the thoughts and inward motions of mens hearts, in that he commonly fits his temptations to their natural inclinations; as he tempts the sanguine to lightness& scurrility, the melancholic to unprofitable lumpishnesse, and to strange and foolish conceits, the choleric to wrath and fury, the phlegmatic to sloth and drowsiness, and such like. I answer: Satan being a subtle spirit, by observing mens complexions and constitutions of their bodies, may and doth guess at their inward dispositions, and accordingly he sets his temptations; yet he knows not the thoughts of men till some way or other they be discovered, as by signs, by words, by writings, or by actions: it is proper to God alone to know the thoughts of mens hearts before they be uttered, or some way or other discovered, as david saith, Psal. 139.2. He knows them afar off, in the very conception of them, before they be uttered, and he alone perfectly knows all the thoughts of men at all times. Now then to make use of this, it is a point of large and of excellent use. And first the consideration of this truth may serve as a bridle to keep men back from judging the hearts of others, and from taking on them to judge their hearts to be nought whose lives they see to be holy and good, reproof of such as judge their hearts to be nought, whose lives they see to be holy& good. and they see no apparent evil from them. Indeed I grant that a man may lawfully judge one that is openly vile and profane, to be as he is, and as he sees him, to be a ruffian, to be a drunkard, and such like. Though profane persons would fain hid themselves under this covert, that forsooth you must not judge: and do you know my heart? yet such an one may lawfully be so judged of as he is; and we haue ground for it, Psal. 15.4. In whose eyes a vile person is contemned. But it is a common practise of wicked and graceless persons, to take on them to judge such as are holy and religious, and vnreproueable, even to judge of their inwards, of their very hearts, and to censure them to be hypocrites and dissemblers. Well, consider it whosoever thou art, seest thou one holy and religious, and one endeavouring to keep a good conscience in all things, and dost thou take on thee to sit in iudgement on such an ones heart and conscience, and to judge such an one to be an hypocrite? thou takest on thee the place and office of God himself, and thou inchrochest on his right. It is proper to God alone to know the inwards and secrets of mens hearts, and thou taking on thee to seat thyself in his chair, and in his seat of iudgement, thou takest a wrong course, yea a course that will bring down vengeance from God on thine own soul; the Lord cannot endure it, that thou shouldst encroach on his right, and on his peculiar: and thou so doing he is stronger then thou, and he will justle thee down to the bottom of hell; and therefore take heed of it: Who art thou that judgest another mans seruant? he standeth or falleth to his own master, yea he shall be established, for God is able to make him stand, It is not enough to avoid open gross sins, and to retain foul bosom sins. Rom. 14.4. again, this truth, that God perfectly knows the secret thoughts, imaginations, intents and purposes of the minds of men, and is acquainted with all the inward motions of their hearts, ought to teach us not to please ourselves onely in this, that we avoid open gross sins, such as would blot and blemish our lives in the sight of men, when notwithstanding we haue within us foul bosom sins, and our hearts are defiled with wicked and ungodly thoughts, thoughts of pride, of self-love, of covetousness, of malice, of uncleanness, and such like. If we so do, we deceive ourselves, the Lord sees and knows, not onely outward gross sins, but the most inward and hidden corruptions of our hearts. Yea consider with thyself, that the Lord knows thine heart more perfectly then thou thyself dost or canst do, though thou be most careful in searching into it; and that made david cry out, Psal. 19.12. Cleanse me from my secret faults: and therefore be thou careful, not onely to avoid open gross sins, but also to purge thine heart of all wicked thoughts, and remember this, that the Lord sees them, and knows them, and will bring every secret thing to iudgement. Yea, the ground of truth now delivered must teach us, not onely to do good duties,( an hypocrite may do them) but we must labour to approve our souls to God in the doing of them. For why, the Lord sees and knows thy inwards, he knows with what heart thou comest to the Church, yea with what heart thou hearest the word, and receivest the Sacraments, with what heart thou prayest in public or in private, with what heart thou dost any good duty, whether thou dost it in sincerity of heart, in conscience and obedience to the commandement of God, in reverence to his holy majesty, with a heart seeking his glory, and whether thou do it with an heart prepared, or for fashion& custom, or no, as thousands do: they come before the Lord, they seem to be willing to hear his word and to do it, but if one were able to look into their hearts, he should see that they are taken up with thoughts of the world, yea sometimes with malicious and ill thoughts against the Preacher, especially if he touch them, and reprove them for their darling sins. Now how darest thou give way to such thoughts? the Lord sees them, and he knows them, thou canst not blear his eyes, and he seeing them, it is more then if all the men in the world were privy to them. Therefore labour thou to approve thine heart to the Lord in the doing of every good duty. If thine heart witness against thee and condemn thee, then as John saith, 1. joh. 3.20. God is greater then thine heart, and he will much more condemn thee. Take heed then of halting and dissembling with the Lord. And further, doth the Lord perfectly know the secret thoughts of mens hearts? Here is then matter of comfort for every sound and single hearted Christian. Comfort for sound and single hearted Christians. Dost thou walk be●ore the Lord in truth and in singleness of thine heart, though in much weakness? Let then the world tax thee with hypocrisy and dissembling, yet here is thy comfort, the Lord sees and knows thine uprightness. And if thou be able to say with job, job 16.19. howsoever men speak maliciously against me, yet my witness is in the heaven, and my record is on high, thou needest not care what all the men in the world say against thee, the Lord will one day clear thine uprightness in the sight of men and Angels. An upright heart in the sight of God is a precious jewel, it is better worth then all the riches and treasures in the world, it will yield comfort when they can yield none at all, and when the mouths of all are open against a man. And that is to be thought on for the comfort of all sincere and single hearted Christians. Now further, is it so that the Lord perfectly knows the secret thoughts, Terror to such as harbour malice and mischief in their hearts against their brethren, and keep it close so as men cannot discern it. imaginations, purposes and intents of the minds of men, and all the inward motions of their hearts, and is well acquainted with whatsoever men secretly think, or inwardly affect in the depth of their hearts? Surely then the due consideration of this may strike a terror into all such as hatch and harbour malice and mischief in their hearts against their brethren, and do cloak it and smooth it over, so as men cannot discern it, and do wait onely for a fit opportunity to put their mischievous intents in practise, and especially into such as harbour malice and mischief in their hearts against the children of God, and against the dear Saints and seruants of God. howsoever they may hid their malice and their wicked purposes, and their plots to entrap Gods children, and their intent to hurt and to wrong them is hide from the eyes of men, yet the Lord sees them well enough, His eyes are as a flamme of fire, revel. 1.14. And Lamen. 3.59.60.61. the Church appeals to the Lord to judge her cause being wronged, she saith, The Lord sees all the devices of her enemies against her, and that he is acquainted with all their imaginations. And therefore we may boldly say with the Prophet, Isai. 29.15. Isai. 29.15. Wo to them that seek deep to hid their counsel from the Lord, their works are in darkness, and they say, who sees us? and who knoweth us? Dost thou, whosoever thou art, carry a cankered heart within thy bosom, an envious and malicious heart against Gods children, or against any one of them? Canst thou with Cain speak faire and mean ill? Canst thou walk with one as thy brother, and when opportunity serves cut his throat as an enemy? Consider with thyself, the Lord sees and knows, not onely the wrongs done to his children, but the secret intents of mischief, and the very purposes of evil against any of his. Yea the divels in hell can devise nothing against his children, but it is evident in his sight, and he knows it perfectly. And therefore think not that thou canst wrong any one so secretly, though it be but in the very thought of thine heart, as that the wrong shall be smothered in thine own bosom& never come to light. No, no, thine heart lies naked and bare before the Lord, and he sees and knows the malice and mischief that lurks in the secret of thine heart, and he is able to bring it to light, and will one day so do, to thine open and everlasting shane. And that may strike a terror into all such as wrong their brethren in the secret thought of their hearts. In the next place comes to be considered that which the Apostle doth here affirm of the Lord, having described him to be the searcher of hearts, namely this, that he knows what is the meaning of the Spirit in those sighs and groans that are stirred up by him in the hearts of his children, and that he approves of them: whence note we in the first place. That he that searcheth the hearts of men, that is God onely, God alone knows the desires of his children in their sighs and groans. he knows the mind and meaning of his own good Spirit stirring up sighs and groans in the hearts of his children: God alone is the searcher of the hearts of men, and he alone knows the desires of his children in their sighs, and groans, and cries of their hearts. And this might be confirmed by all those places before cited, but it is needless. This for the use of it, serves as an argument against the invocation of Saints departed invocation of Saints departed, confuted this life, which the Papists hold and teach, and it bears strongly against it, because prayer sometimes is but a sigh or a groan of the heart, and God who only knows the secret of the hearts of men, he alone knows the desires of our hearts in the sighs and groans of them, and therefore to him alone belongs invocation and prayer, and not to Saints departed. But some say, The Saints in heaven are with God, and they behold the face of God, and in him they see the desires of our hearts. That is but a fancy, it hath no footing nor ground in the word of God, the Scripture is plain against it. Isai. 63.16. it is there said, that Abraham who then was departed this life, and was in heaven in his soul, and had the sight of God in his soul, was ignorant of the Church and people of God: doubtless thou art our father, though Abraham be ignorant of us, and Israel know us not. And therefore invocation of Saints departed whatsoever the Papists call it, is flat idolatry. Now in that the Apostle saith, God who searcheth the heart knows what is the meaning of the Spirit; these words being understood as we haue expounded them, thence we are further given to understand thus much. That God who perfectly knows the secrets of mens hearts, he onely knows the meaning of those unutterable sighs and groans that are stirred up in the hearts of his children by his good Spirit in the time of their great afflictions, and he also approves of them: God onely knows the meaning of those unutterable sighs and groans that are in the hearts of his children in time of their great affliction, and he also approves of them. both the meaning of those sighs that Gods children sand forth when they are under the hand of God in great distress, and are not able to utter and express by words is known to God, and they are also accepted of the Lord. And to this purpose is that, Exod. 2.24. It is there said, the people of God sighing and groaning being under grievous bondage, The Lord heard their mone: he both knew the meaning of their sighs, and he was well pleased with them, yea the Lord so accepted of them, as Moses saith, Numb. 20.16. That he sent his angel and delivered them out of their thraldom and bondage. And hence it is that the Lord saith, He will up, Psal. 12.5. and he will arise for the sighs of the poor, even because of the sighs and groans of his poor children in their great distress; he takes notice of them, and he regards them. Yea the Psalmist saith, Psal. 102.19. The Lord looks down from the height of his sanctuary, out of the heaven did the Lord behold the earth: And then verse 20. That he may hear the mourning of the prisoner: even the mourning and groaning of such as are in great affliction. Lamen. 3.56. the Church being in great distress, she prays thus, Stop not thine ear from my sigh and from my cry. And it is worth our marking that we find, Psal. 56.8. david being in a great straite, and grievously distressed, he prays thus to the Lord, Put my tears into thy bottle, are they not written in thy register? thereby implying, that the Lord hath as it were a bottle wherein he keeps the tears of his distressed children, and he keeps them in remembrance as in a register, and they fall not in vain from the eyes of his children: and so doubtless he both knows the meaning of those vnexpressable sighs that are stirred up in the hearts of his children by his own good Spirit in the time of their affliction and distress, and he also approves of them, and they are pleasing to him. And the reasons are here given by the Apostle in the words following. They are the sighs and groans of his Saints and dear children. And they come from his good Spirit, even from the Spirit of grace. And they are requests made according to the will of God. And this truth to make use of it, may serve as a ground of special comfort to Gods children, special comfort to Gods children in some particular cases. Case 1. and that in some particular cases, as first this. Do Gods children live in an evil and dangerous time, in a time of great trouble and persecution,& are much wronged and grievously oppressed, and they dare not open their mouths to make their complaint to men, but it is wisdom for them to be silent, as the Prophet saith? Amos 5.13. It is an evil time, and the prudent will keep silence. Yea is it so that they dare not open their mouths to make their complaints to the Lord in the hearing of men, and it may be they are in such straites as they cannot be in any private place where they might power out their complaints to God in the words of prayer? Yet they may then sand up to heaven their minds and meanings, and their complaints in sighs and groans, and that in the presence of their most malicious and spiteful enemies, and in the hearing of their cruel persecutors. And though their enemies and persecutors cannot understand what they mean by their sighs, and they are not able to dive so far, yet the Lord who is the searcher of the heart, he both knows the meaning of those sighs& groans stirred up in their hearts by his own good Spirit, and he approves of them: and doubtless he will not let them return empty into their bosoms. again, it may be the case is so with a child of God, he being under the hand of God in great distress, as though he go about to pray to the Lord, and he thinks with himself, surely this or that I will crave at the hands of God, and yet by reason of weakness and shortness of his memory, or through the distemper of his body, some thing that he meant to pray for is forgotten, and he onely sighs and groans to God, the holy Spirit of God stirring him up so to do, shall that forgetfulness prejudice him in his suite to the Lord? No, no, though he haue forgotten the thing that he meant to ask, yet the Lord who searcheth the hearts of men, he knows what he would haue well enough, even by his sighs and groans; and those sighs and groans of his are not in vain, they vanish not away as smoke in the air: no, they ascend up to the Lord in heaven, and he is able to find out the meaning of his own good Spirit in them: and that may be matter of great comfort to a child of God in that particular case. Yet let none hereupon take occasion willingly to let his mind wander from the things he prays for, and to pray carelessly and loosely; if he so do, he offers the sacrifice of a fool, Eccles. 5.17. Labour thou to keep thy mind close to the things thou prayest for, and in praying, set thyself seriously to mind what thou crauest at the hands of the Lord; and then if through the weakness of thy memory, or some distemper of thy body by some sudden pang, thou forget some thing thou didst purpose to pray for, yet thou sighing and groaning in regard of thy forgetfulness, the Lord will pass by thy weakness, and he knows well enough what thou wouldst haue by thy sighs and groans, and he will accept of them as pleasing to him, and as if thou hadst made thy case known to him in words. And that may be matter of great comfort to thee in that particular case. We are now to come to the reasons by which the Apostle proves that the prayers and sighs of Gods children, sent forth by the help of the Spirit of God, are known and accepted of the Lord: as first this, That they are the prayers and sighs of the Saints: For he maketh request for the Saints, saith the Apostle, that is, as we shewed, for that the same holy Spirit of God causeth, stirreth up, and enableth such as are cleansed by the blood of Christ, and sanctified by his grace, and renewed to the image of God, to make requests to God for themselves. Now from hence in that the Apostle brings this as a reason why the prayers and sighs of Gods children are known and accepted of the Lord, because they are the prayers and the sighs of the Saints, of such as are cleansed by the blood of Christ, and sanctified by his grace, we are given to understand thus much. That the prayers and sighs of such as are sanctified, and onely of such as are sanctified by the holy Spirit of God, Onely the prayers and sighs of the Saints of God are accepted of the Lord. and renewed according to his image in a measure of holinesse, are accepted of the Lord and pleasing to him. Onely the prayers and sighs of the Saints of God, who are dear and precious in the sight of God, are the prayers and sighs the Lord approves of, and the prayers and sighs that are available with the Lord. And to this purpose we haue plentiful evidence of Scripture. Prou. 15.8. Salomon saith in express terms, The prayer of the righteous is acceptable to the Lord. And so saith the Apostle, Iam. 5.16. The prayer of a righteous man availeth much: it is of great force with the Lord. job 42.8. the Lord himself bids Iobs friends offer burnt offerings for themselves, and withall he tells them, that his seruant job should pray for them: who being an holy man he would accept of his prayers for them. Psal. 66.18.19. saith david, If I regard wickedness in mine heart, the Lord will not hear me: but God hath heard me, and considered the voice of my prayer: As if he had said, I not regarding wickedness in my heart, the Lord hath heard me. And hence it is that the Apostle exhorts, 1. Tim. 2.8. That men lift up pure hands in prayer to God. And 2. Tim. 2.19. That every one that calleth on the name of Christ, should depart from iniquity. And this david professeth that he would do when he came to the Lords altar, Psal. 26.6. I will wash mine hands in innocency O Lord, and compass thine altar. And we find, Isai. 1.15. the Lord doth protest against his people the Iewes, that when they should stretch out their hands to him he would hid his eyes from them: and though they should make long prayers, he would not hear, because their hands were full of blood: they were defiled, and came before him in their blood. And to these might be added many other testimonies of Scripture, clearing and confirming the truth of the point in hand, that onely the prayers and sighs of the Saints of God, even of such as are sanctified by the holy Spirit of God, and renewed according to Gods image in a measure of holinesse, are accepted of the Lord, and those onely are the prayers and sighs that the Lord approves of, and that are available with the Lord: and the reasons and grounds of it are these. First the Saints of God are the onely fit persons to pray to God, their persons onely are pleasing to God, and dear to his holy majesty; his favour and countenance being onely towards them that bear his image, and are like to him in a measure of holinesse. And again, onely the Saints of God haue the grace of prayer, and are able to pray to the Lord in a right manner, namely, with knowledge, and with a feeling heart, with an heart earnestly desiring grace for the supply of their wants, and with assurance to be heard. And thirdly, the prayers of the Saints are sanctified in Christ, and made sweet with the sweet incense of his mediation, revel. 8.4. and in his mediation the Lord is well pleased, and delighted with the prayers of his Saints. And therefore doubtless on these grounds we may set down this for a certain truth, that the prayers of the Saints, and onely of such as are sanctified by the holy Spirit of God, and renewed according to Gods image in a measure of holinesse, are accepted of the Lord, and those are the prayers and sighs the Lord likes of, and are available with the Lord. But haply some will say, The Lord sometimes hears the cries and groans of the wicked and ungodly: and therefore it seems that their prayers and sighs are sometimes available with the Lord. I answer. It is true, the Lord sometimes out of the abundance of his mercy, hears the cries and groans of the wicked, not because their prayers& sighs do please him, but for the execution of his iustice on such as wrong them, and deal hardly with them, regarding their cause, namely, their wrongs and oppressions, not their persons nor prayers. And again, if the wicked do obtain the good things from God that they pray for, yet they are but temporary good things, as restraining grace at the best, and they receive them not truly and properly to their own good, but rather to the good of others, and they do fearfully abuse them to their own hurt and destruction. Now then for the use of the point, first this truth now delivered is to be thought on by all wicked and profane persons, and by all impenitent sinners: That wicked and impenitent persons cannot possibly find comfort in seeking to God in prayer in time of their need, discovered. it serves to discover to them that they cannot possibly find comfort in seeking to the Lord in prayer in the time of their need, and in the time of their distress: for why, onely the prayers and sighs of the Saints of God, of such as are sanctified by the holy Spirit of God, and are renewed according to Gods image in a measure of holinesse, are pleasing to God, and available with the Lord. And therefore doubtless the prayers and sighs of wicked and profane persons are not pleasing to the Lord: the holy Ghost makes it known in express terms, that their prayers are abominable, Prou. 15.8. the Lord abhors their sighs, and what comfort then can they find in going to the Lord in prayer in the time of their need and distress? and the case of wicked and graceless persons in the time of their great distress is miserable and fearful. And consider it thou that art a profane person, a drunkard, a blasphemer, or the like, thou canst not find that a refuge and a comfort to thee in the time of thy great distress, which Gods children find to be a special means of comfort to them in their greatest afflictions: namely, prayer, and sighing, and groaning to the Lord. Thou thinkest within thyself( as not long since I shewed) that though now thou go on in a course of sin, adding sin to sin, yet when sickness comes, and when the hand of God shall be heavy on thee, thou wilt then go to God in prayer, and thou wilt then call to God for mercy. Alas thou mayst be cut short, and not able to open thy mouth to the Lord: but admit thou be able to sigh and groan, yea to roar, and cry, and yell, yea to utter words of prayer, and to make an excellent prayer for the matter of it; yet thy sighing and thy crying, thy roaring and thy prayers will not then be accepted of the Lord, the Lord will not then hear thee, as he threatens, Ezech. 8.18. Thy sighing and thy groaning are not the sighs and groans of a Saint and an holy one, but the sighs and groans of a profane one, and they are odious and hateful to the Lord. And it is just with the Lord in the time of thy need, and in the time of thy distress, to reject thy sighs and groans, and not to regard them, because thou refusest to hear him when he calls to thee in the ministery of his word; as Salomon saith, Prou. 28.9. He that turneth away his ear from hearing the Law, even his prayer shall be abominable. And therefore think not thou, whosoever thou art, that art hardened in thy sins, and wilt not be reformed, that thou shalt find comfort in going to the Lord in prayer in the time of thy distress. No, no, though thou then call and cry to the Lord, The Lord will not answer thee, Prou. 1.28. and so thy case is wretched and miserable. Why, but will some say, if wicked persons can find no comfort in going to God in prayer in the time of their need, why then do you Ministers and others exhort such as are in their natural estate, and yet go on in a course of sin, to humble themselves and to pray to the Lord? I answer: we labour to bring them, if it be possible, to a thorough humiliation for their sins, and to seek to the Lord for mercy with broken hearts, and if any be thoroughly wrought on by that means, and be stirred up to pray to the Lord with a true feeling of his want, even of his want of grace and mercy, doubtl●sse that is a degree of grace, and a beginning of holinesse in him, and his prayers then are pleasing to the Lord. And so for a second use. Is it so that onely the prayers of the Saints, of such as are sanctified by the holy Spirit of God, The right way to find comfort in our sighs,& groans, and prayers to the Lord. and renewed according to his image in some measure of holinesse, are accepted of the Lord and pleasing to him? Then if thou, whosoever thou art, wouldest find comfort in thy seeking to the Lord in prayer, and in calling on the Lord in the time of thy need, never rest till thou find that thou hast a measure of true grace& holinesse in thee, and that thou art in some measure sanctified: look how much grace and holinesse thou hast, so much comfort shalt thou find in thy sighs, and groans, and prayers, to the Lord. Not that the Lord regards and hears thy prayers for the merit of any goodness or holinesse in thee, but that grace and holinesse that is in thee, is an evidence to the comfort of thine own soul, that thou art cleansed in the blood of Christ, and sanctified by the holy Spirit of God, and renewed according to the image of God in a measure of holinesse, and that may assure thee that thy prayers and sighs are pleasing to God, and available with the Lord. Yea thou mayst thereupon conclude, to the comfort of thine own soul, that thy sighs, and thy feeble and weak prayers, are accepted of the Lord, and the Lord takes notice of them, and is well pleased with them, as a natural mother takes notice of the cry and stammering voice of her own infant, and likes that better then she doth the plain speech of an hundred other children: so certainly the Lord is better pleased with the sighs and groans, and broken petitions that come from thee that art his child, begotten anew by his word and Spirit, sanctified and renewed according to his image in some measure of holinesse, then he doth of the most pompous and eloquent prayers of all the hypocrites and impenitent sinners in the world. And that is to be thought on for the comfort of every one, whosoever he be that finds true grace and holinesse in himself. One thing note we further from these words, The Spirit maketh request for the Saints according to the will of God, and the thing is this: we may hence note. That prayer is a work of the holy Spirit of God in the Saints, Prayer is a work of the holy Spirit of God in the best of Gods children. in the best of Gods children: such as haue the greatest measure of holinesse and sanctification, are still moved and stirred up to pray, even by the work of the holy Spirit of God, and they cannot of themselves pray as they ought, unless they be helped by the holy Spirit of God; and therefore Iude in his Epistle verse 20. exhorts true believers to pray in the holy Ghost, that is, by the power and help of the holy Ghost. And indeed unless the Lord give the second grace as well as the first grace, and a continual supply of grace to his children, they can do no good thing, as Christ saith, joh. 15.5. Without me ye can do nothing: and it is God who giveth both the will and the dead, of his own good pleasure. Philip. 2.13. And this for use meets with that erroneous conceit of the Papists, The popish error, that a man before conversion may turn himself to seek to the Lord, met withall. who teach that a man before his conversion may turn himself to seek to the Lord, and may set himself to seek the face and favour of God. It cannot be: the best of Gods children, such as haue the greatest measure of holinesse, cannot of themselves pray as they ought, unless they be helped by the holy Spirit of God: and therefore it cannot possibly be, that a man in his natural state should be able to set himself to seek the Lord in prayer. It is an idle fancy, and take we notice on this ground of truth, that it is no easy matter to pray as we ought. No easy matter to pray as we ought. Indeed to pray formally, and to say prayers( as some use to speak,) is an easy matter, but to pray truly, with knowledge, with faith, with feeling, and the like, is a special work of grace, and of the holy Spirit of God, and therefore when we set on the exercise of prayer, we are to crave the assistance of the holy Spirit of God. Now further, it is not to be passed by without observation, we are to mark it, that the Apostle here stiles them whom the holy Spirit of God causeth, and stirreth up, and enableth, such as are cleansed by the blood of Christ, and sanctified by his grace, and are the children of God, to make request to God for themselves, by the name and title of Saints; he calls them Saints, whence note we. That the name and title of Saints, belongeth not onely to men and women whose souls are glorified in heaven, Such as are truly sanctified, living yet on the earth, may truly be called Saints. but also to such as are truly sanctified living here on the face of the earth, such as are truly sanctified by the holy Spirit of God, and renewed according to his image in some measure of holinesse, and living yet on the earth, may truly be called Saints. So david calls them in express terms, Psal. 16.3. My well-doing extendeth not to thee, but to the Saints that are in the earth. And we find that the Apostles do usually style those to whom they writ their Epistles, by the name of Saints, Rom. 1.7. To all you that be at Rome, beloved of God, called to be Saints. 1. Cor. 1.2. To the Church of God which is at Corinthus, to them that are sanctified in Christ Iesus, Saints by calling. 2. Cor. 1.1. To the Church of God which is at Corinthus, with all the Saints. Rom. 16.15. Salute Philologus and Iulias, Nereas, and his sister, and Olympas, and all the Saints which are with them, saith the Apostle. And in many other places we find the name of Saints given to such as are truly sanctified by the holy Spirit of God, and renewed according to his image in some measure of holinesse, yet living on the face of the earth. And if any say: But how can they who live here on the face of the earth be truly called Saints, seeing they haue not here a perfection of holinesse, but holinesse in part, and sin and corruption still in part abiding in them? I answer, They may notwithstanding that be truly called Saints, because the holinesse that is in them is a most excellent thing, and of the greatest worth; and it being here begun in them, it shall one day be made perfect, and sin and corruption that still abides in them in part, is daily weakened and diminished, and shall one day be rooted out of them and utterly abolished. And it is an usual thing to give a man his denomination or name from his better part, and it may be truly given him from that which is more excellent and more eminent in him, and therefore they that are truly sanctified, though but in part, are truly called holy, good, godly, righteous, new creatures, Saints. Now this I note in a word; and first it makes against that conceit of the Papists, who hold none to be Saints but such as they think are glorified in heaven, The Papists confuted, who hold none to be Saints, but such as are glorified in heaven. and are canonised by their Pope for Saints, who in all likelihood doth many times canonize those for Saints who are damned in hell. again, is this a truth that the name of Saints may be truly given to such as are truly sanctified,& renewed according to Gods image in a measure of holinesse, yet living on the face of the earth? The wickedness of those who use the name of Saint as a title of disgrace and mockage, discovered. What vile monsters then are they amongst men, who use the name of Saint, and the name of holy one, as a title of disgrace or mockage, and of scorn and derision, and as a name of reproach? and what is more usual with the divels whelps( they are indeed no better then hell-hounds) who bark against such as are truly sanctified? I say what is more usual with them, then to reproach such as are truly sanctified, in this or the like manner, You are one of the brotherhood, one of the holy brethren, or one of the holy sisters, you are a Saint forsooth, and such like. Oh what a fearful height of impiety are men come to, that they dare thus open their mouths against holinesse, which is a thing the Lord calls for, and commands in his word, and works in the hearts of all that belong to him, and approves, and without which no man shall ever see the face of God to his comfort! Dost thou, whosoever thou art, mock at holinesse? Dost thou use the name of Saint or of holy one, as a title of disgrace, and as a name of reproach? It is a plain evidence against thee, that thou art far from holinesse, yea it makes known thou art lead by the spirit of the bottomless pit, who is an utter enemy to God and to all goodness, and that thou art in the gull of bitterness and in the bond of iniquity, as Act. 8.23. And know it for a certain truth, thou thyself must be that which now thou makest a mock and a scorn of, even a Saint here in this world, or else thou shalt never be a Saint in heaven: and say not thou as some use to say, I hope I am no Saint. Art thou not? If thou be not in the number of Saints here in this world, thou shalt never come to be in the number of Saints in the glory of heaven. Come we now to a second reason, by which the Apostle proves, that the prayers and sighs of Gods children are known and accepted of the Lord, in the last words of the verse, According to God, or according to the will of God: even according to the will of God revealed in his word, both for the matter and manner, and so after an holy manner, and pleasing to God. Now the point hence offered is this. That onely such prayers are pleasing to God, as are made according to the will of God, Prayers made according to Gods will, are onely such as please God,& are accepted of him. onely then are our prayers accepted of the Lord and pleasing to him, when they are framed and made according to his will revealed in his word, both for the matter and for the manner of them. And we haue express testimony of Scripture to this purpose. 1. joh. 5.14. This( saith Saint John) is the assurance that we haue in him, that if we ask any thing according to his will he heareth us: whatsoever we ask agreeable to the will of God we are sure to receive it. And the Apostle Iam. 4.3. he saith, Ye ask and receive not: and then he subjoins, as the reason of it, because ye ask amiss: as if he had said, you are not careful to frame your requests and your petitions aright, and according to the will of God, and therefore you obtain not the things you pray for. And the reasons& grounds of this, that onely such prayers are pleasing to God as are made according to the will of God, are these. First the will of God revealed in his word, is the rule of all good actions, both of piety towards God, and of love towards men; and prayer being an act of piety, an act of religious worship of God, it must needs then onely be pleasing to God, when it is framed according to the will of God revealed in his word. And secondly, those prayers must needs be accepted of the Lord, and be pleasing to him, that are framed according to his own mind, and according to his own good will made known to us in his word; his word being his eternal truth and unchangeable as his holy majesty: and as he cannot deny himself, so he cannot deny his own good will made known in his word. And therefore doubtless, prayers made according to the will of God revealed in his word, are pleasing to God, and onely such prayers as are made and framed according to that rule, are acceptable to him. And for the use. First, on this ground of truth we may easily see, that they deceive themselves, Prayers made according to mens own fancies cannot please God. who think that the Lord likes of their prayers, when indeed they frame their prayers according to their own minds and fancies, without any ground or warrant from the holy word of God, as the Papists do in their praying to Angels and Saints departed, and as many ignorant and superstitious persons amongst us do in their praying for the dead, as God be with them, Gods peace be with them: yea as many do in their praying for good success when they are in hand with some wicked exercise, as at cards, or dice, or they are going about some ill purpose, and some wicked practise, or as many do in praying for a blessing on their ill gotten goods, or the like. Dost thou open thy mouth to pray for the dead? Art thou in hand with some wicked exercise, or setting on some wicked enterprise? or dost thou pray for good success in it? Hast thou got wealth by unlawful, damnable, and cursed means, by fraud, by deceit, by cozenage, by lying, by stealing, by usury, and such like? and dost thou pray for a blessing on that wealth? Surely thy prayers are not framed according to the holy will of God, and they are so far from being pleasing to the Lord, as that they are odious and abominable to his holy majesty: yea thou so praying, thou dost fearfully take Gods name in vain, and so call for a curse on thine own soul: and therefore take heed of it. And for a second use, on the ground of truth now delivered, we are to be informed in our duty, Our prayers must be framed according to Gods will, that they may find acceptance with the Lord. and we are to take notice of it, we must look that our prayers be framed and made according to the will of God revealed in his word, if we desire they may be accepted of the Lord. Dost thou desire that thy prayers may find acceptance with the Lord, and may bring from heaven a blessing on thee? Then look thou to it, that they be framed according to the will of God revealed in his word: crave thou nothing at the hands of God, but that which thou hast warrant for in the holy word of God, and crave it as the Lord would haue thee to seek and sue for it at his hands. And for more particular direction, How our prayers are framed according to Gods will. know that thou must onely pray for those things that concern the glory of God, and such things as concern thine own good in this life, and thine own everlasting salvation in the life to come; and thou must crave good things the Lord hath promised in his word, and as the Lord hath promised them; things that are absolutely promised, and things absolutely necessary to salvation, absolutely; and things promised conditionally, with condition, and no further then the Lord in his wisdom sees to be most meet for his own glory and the good of his children: as temporal good things, freedom from crosses, freedom from temptations, less principal graces, a measure of sanctifying grace, with subiection to the good will of the Lord, both for the time and the manner of granting of them. And if thy prayers be thus framed and made, and offered up in the name of Christ, then doubtless they are pleasing to God, and the Lord will accept them, and grant what thou callest for at his hands, so far forth as shall be for his own glory and thy good. Come we now to the 28. verse. VERSE 28. Also we know that all things work together for the best unto them that love God, even to them that are called of his purpose. IN this verse our Apostle brings another argument, by which he labours further to arm and to strengthen the believing Romans against the bitterness of the cross, and to persuade them patiently to bear afflictions they should meet withall: and his argument here laid before us, is taken from the blessed issue that afflictions haue in respect of true believers: as namely this, they make for their good, and therefore they are to be born of them with patience and with comfort. Now this argument is delivered by the Apostle in the general; that all things work together for the best to true believers, and therefore their afflictions in this verse more particularly: we haue three things offered to our consideration. Three things First, an excellent privilege, All things work together for the best, which the Apostle delivereth as a certain known truth: We know that all things work together for the best. Secondly, the persons to whom this privilege belongs, whom the Apostle describes by two special properties and qualifications, as first they are such as love God: and secondly, such as are called, unto them that love God, even to them that are called. Thirdly, the ground and cause why this privilege belongs to such persons; and that is Gods purpose, We know that all things work together for the best unto them that love God, even to them that are called of his purpose. And so we see the drift of the Apostle in this verse, and the general matter of it. Come we to the opening of the words touching the sense and meaning of them. Also we know. That is, Interpretation. I and you, and all true believers, do know, and that assuredly, we know it for a certain and infallible truth, That all things. Some do expound this all, diverse things, all afflictions and tribulations, all heavy things; which indeed is true, but that exposition is too scant and too narrow: the original word {αβγδ} hath a larger extent and signification: as I take it, it here comprehends all things, both good and bad, both adverse and prosperous, even whatsoever befalls man in this world, and whatsoever is within him or without him, either good or evil: all Angels, all divels, all men, both good and bad, all gifts both of body and mind, yea all infirmities, weaknesses, defects, and wants both of body and mind. And as one saith well, even those things which haue no nature of their own, but are corruptions of nature, as sicknesses, diseases, and death itself, work together, or do cooporate or work. Not with God, as some expound it, for God is not so fitly said to work with his creatures, nor the creatures with God: but the meaning is, that the things among themselves do concur and meet together in working, all things jointly together work to the good of Gods children; and though good things and bad things be opposite and contrary one to the other in nature, yet they agree and they join together in working for the good of Gods children, and that by the wonderful power and providence of God, and by his wise disposing hand, so ordering and so disposing of them, as joseph said to his brethren, Genes. 50.20. When you thought evil against me God disposed it to good, that he might bring to pass as it is this day, and save much people alive. For the best. The word in the original signifies good,( {αβγδ}:) now good is either the good of the natural being and preservation, or the good of the estate and condition: and the good estate of men is natural, civil, or spiritual. And the good which is here meant, is the good of the spiritual estate and condition, which is both the estate of grace begun in this life, and the estate of glory perfected in the life to come. And so the meaning is, that all things work together for the best of Gods children, in regard of their spiritual estate, both for helping forward grace and holinesse in them in this life, and also for the furtherance of their eternal happiness in the life to come. Unto them that love God. That is, unto them who love God simply for himself, as the fountain of all goodness, and do rest in him, and in their hearts cleave to him as the most absolute good. even to them that are called. For the understanding of these words, know that some are called, and that by the voice of God in the ministery of his word, but they answer not the call of God: and of them speaks Christ, Matth. 20.16. Many are called but few are chosen. Others being called by the voice of God in the ministery of his word, and they answer the call of God, they are effectually called: and these are here meant by the Apostle, even as many as are by the holy Spirit of God effectually wrought on, and brought through the preaching of the word from ignorance and unbelief to true knowledge and faith in Christ, and are come out of the state of nature into the state of grace. Of purpose. For so is the text in the original {αβγδ}. The word purpose, is not here to be understood of the purpose of man, as some haue taken it, but of Gods purpose: the verses following plainly show it so to be understood. Those which he knew before, he also predestinate to be made like to the image of his Son, that he might be the first born among many brethren. Whom he predestinate, them also he called: and whom he called, them also he justified: and whom he justified, them also be glorified. And Gods purpose is his eternal and unchangeable decree of saving some, which the Apostle calls Gods own purpose. 2. Tim. 1.9. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose( {αβγδ}) and grace, which was given to us through Christ Iesus before the world was. And the good pleasure of God, Ephes. 1.5. And so the meaning is, even to them that are called according to Gods eternal and unchangeable decree, he having purposed in himself from all eternity to bring them to life and salvation. Thus then conceive we the meaning of the Apostle in the words of this verse, as if he had said. Also I and you, and all true believers know, and that assuredly, that all things whatsoever they be that befall man in this world, whether good or bad, and whatsoever is within him, or without him, either good or evil, that all do concur and meet together in working, and by the wonderful power and providence of God, and by his wise disposing hand, ordering and disposing of them, do jointly together work for the best, even for the spiritual good estate both of grace here and of glory hereafter, unto all such as love God simply for himself, and do rest in him, and in their hearts cleave to him as the most absolute good; even to such as are effectually called, and are come out of the state of nature into the state of grace, and by the work of the holy Spirit of God are brought, through the preaching of the word, from ignorance and unbelief to true knowledge and faith in Christ: and that according to Gods eternal and unchangeable decree; he having purposed in himself from everlasting to bring them to life and salvation. Here observe we, the Apostle delivers this privilege, that al things work together for the best unto thē that love God, as a known truth, a thing certainly known to all true believers. He saith not, we hope, or we conjecture, or we wish, but we know, I and you, and all true believers know it, and that assuredly, that all things work together for the best unto thē that love God. The point hence offered it is briefly this. That such as are true believers, they know, and that assuredly, that all things work together, All true believers are certainly assured, that all things work together for the best both of themselves and of all that truly love God,& how they are assured of it. and all true believers are certainly assured of this, that all things, yea even things that their own natural reason tells them are adverse and hurtful, that those and all other things work together for the best both of themselves and of all that truly love the Lord. And this true believers know and are assured of: first by the Scripture, they haue Scripture for it, which they beleeue and give credit to, as Psal. 119.71. It is good for me that I haue been afflicted( saith david) that I might learn thy statutes. And it stands on record in the book of God, and they know it by taking notice of the Lords dealing with his children, and by observing of it; as that joseph was afflicted, and it turned to his good; that job was in great distress, and the Lord put a good end to his affliction, as the Apostle saith, Iam. 5.11. Ye haue heard of the patience of job, and ye haue known what end the Lord made. Of Iobs affliction ye haue known, that the end was good, and they knew it also by the teaching of the holy Spirit of God: who as he teacheth them other divine truths, and other secrets of the kingdom of God, and things that are given to them of God, 1. Corinth. 2.12. so this amongst the rest, that all things work together for the best to them that love God, and thereupon they are able to say with the Preacher, Eccles. 8.12. I know it shall be well with them that fear the Lord, and do reverence before him. And for the use of this, on this ground of truth it follows directly and necessary, Gods children may be assured of their perseverance in grace. that Gods children may know it, and may be assured of it, that they shall persevere in grace to the end, and shall certainly be saved. The Papists hold and teach the contrary, that Gods children cannot be sure that they shall hold out and continue in grace to the end, and that they shall be saved: for why, because( say they) they cannot be sure that they shall stand fast in the time of affliction, afflictions may divert them and turn them aside. Now the doctrine delivered makes good to us the contrary, that Gods children shall stand fast in affliction: for why, they know it, and are assured of it, that affliction and all other things shall work together for the best unto them, even for the furtherance of grace in them here in this world, and of their glory and salvation in the world to come. And how then can they not know it and be assured of it, that they shall stand fast in affliction, and that they shall persevere in grace to the end, and that they shall certainly be saved? It must needs be so: and the contrary held and taught by the Papists, is erroneous and false. And for a second use: Do true believers know, and that assuredly, The happy estate of a child of God discovered. that all things work together for the best both of themselves and of all that truly love the Lord? what an happy estate then is a child of God in? A child of God is in such an happy and blessed estate, as he knows, and is sure of it, whatsoever befalls him, it shall be well with him: and what a comfort is that to him? If a man know it and be sure of it, that all things work together for the best to him, what need he fear what cometh to him? Though the earth be moved, and though the mountaines fall into the midst of the sea, Psal. 46.2. though heaven and earth come together, doubtless on this ground a child of God is exceedingly cheered up, and comforted in his greatest affliction; he knows, and that assuredly, be things that befall him never so cross and contrary to his good in the iudgement of flesh and blood, yet they shall turn to the best to him. And therefore as the Psalmist speaks, Psal. 112.7. He is not afraid of evil tidings, his heart is fixed and believeth in the Lord: his heart is fixed in this assurance, that all things shall work together to his good. A wicked man, an vnbeleeuer knows not this, no, he will not beleeue it, though a man declare it to him; he thinks the life of a child of God is a most miserable life, because he is for the most part under the hand of God in affliction; but true believers know it, and are sure of it, by the evidence of the word of God, by observation and experience, and by the teaching of the holy Spirit of God, that all things shall turn to their good: and what a comfort is that to them? and how should this stir us up to get into the number of Gods children? If we be in that number, we are in a most comfortable state; the greatest Monarch in the world cannot assure himself of that which a child of God is sure of, that all things shall work together for his good. Let us now go on in the further handling of this worthy privilege: All things work together for the best: that is, as we shewed, all things whatsoever they be that befall man in this world, and whatsoever is either within man or without him, whether good or evil, even all do concur and meet together in working by the wonderful power of God, and by his wise disposing hand, so ordering and so disposing of them, jointly together work for the best to Gods children, in regard of their spiritual state, both of grace here, and of glory hereafter; both for the helping forward of grace and holinesse of them in this life, and for the furtherance of their happiness and glory in the life to come. Now the point hence offered is in effect, the proposition here laid before us; and it is this. That all things whatsoever they be, whether within man or without man, All things whatsoever they be, are so ordered by the wonderful power of God, and by his wise disposing hand, as that they work for the good of the spiritual state of Gods children. and all things that befall man in this world, whether good or bad, are so ordered and so disposed by the wonderful power and providence of God, and by his wise disposing hand, as that they work for the good of the spiritual state of Gods children. Not one or two things, or a few things, nor yet many things, but all things whatsoever they be, one and other; and they all concur and meet in this, the wise disposing hand of God so ordering and so disposing them, that they work for the good of Gods children, even for the helping of them forward in grace here in this life, and for the furtherance of their happiness and glory in the life to come. It were easy to show this to be a truth, and no doubt it will easily be yielded to, that all good things work for the good of Gods children; as that the good Angels are ministering spirits for their good, Hebr. 1.14. that good men, whether public persons, good Magistrates, good Ministers, or the like; or private persons that are good, and holy, and religious; and that good things, both the holy things of God, the Word, the Sacraments, and other good things, as health, wealth, liberty, peace, honour, a good name in the world; and all the good gifts of mind or body, as beauty, strength, wit, learning, knowledge, memory, and especially gifts sanctified; yea the good gifts in wicked men, modesty, civility, temperance, sobriety, chastity, and the like, though they do abuse them, and haue not grace to make them good to themselves, that these and all other good things whatsoever they be, work for the good of Gods children, it will easily be granted: I will not therefore insist in them, but rather labour to show, that all evil things, even the worst things that be or can befall man in this world, and things of a destroying nature, that those things, the wise disposing hand of God so ordering and disposing of them, do work for the good of Gods children; for that being evinced and cleared, the truth of the conclusion delivered will plainly appear and be confirmed. Now then, evil things are either spiritual or outward. spiritual evil things, are sin, and that which follows sin. sin is either the sin of our first parents, or the corruption of nature following on that, or actual sin and transgression, and all these work for the good of Gods children. The sin of our first parents works for their good, because it makes way for the second Adam the Lord Iesus, as 1. Corinth. 15.45. in whom they haue a far better state then they had in the first. In the first Adam at the least they had but a possibility not to fall: in the second they haue no possibility to fall, they are kept by the power of God through faith to salvation, 1. Pet. 1.5. And their happiness is now kept for them in a sure hand, it is hide with Christ in God, Coloss. 3.3. The corruption of nature that works for their good, in that it shows them that perfection of holinesse cannot be found in themselves, it hindering them in doing good things, and staining their best actions, Isai. 64.6. and so it drives them to seek for it where it is, namely, in Christ, as verse 2. of this Chapter, The Law of the Spirit of life which is in Christ Iesus, hath freed me from the law of sin and of death. And it also serves to pull down their proud nature, and to humble them, and to make them weary of the earth where they cannot serve God with free spirits; and to long after heaven: Nothing doth more sharpen our desire after heaven, Note. then the feeling of our own wretched estate, in regard of our own inbred corruption, hindering us that we cannot serve God with free spirits. This made Paul cry out, Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death? actual sin and transgression, whether inward or outward, that also works for the good of Gods children. Inward sins, as doubts, and errors, they work for their good, in that they make way for sound resolution; and Gods children are best resolved of those truths whereof they haue sometimes doubted, when they come to see the truth of them. Yea the errors and doubts of others work for their good, in that they make those truths that are doubted of to be more thoroughly sifted and preached into. And no points in religion are so well cleared as those that haue been opposed by heretics, as the blessed trinity in the primitive Church. Yea errors and heresies are for the trial of those that are sound in the truth, 1. Corinth. 11.19. There must be heresies even among you, that they which are approved among you might be known. Outward actual sin and transgression, that likewise makes for the good of Gods children: when they haue fallen into it, and are recovered out of it by repentance, it makes them more humble and lowly in themselves, more mildred and equal, pitiful and compassionate towards others, Knowing that they themselves may be tempted, Galat. 6.1. and more fit to comfort and strengthen others, as Christ said to Peter, Luk. 22.32. Luk. 22.32. When thou art converted, strengthen thy brethren. Yea hereby they come to be better acquainted with Satans sleights, and to be more wary and circumspectly for the time to come, and more carefully to avoid them. Now things that follow sin, as anguish, grief of mind, trouble of conscience, accusation for sin, these also work for the good of Gods children, in that they cause them to go out of themselves, to deny themselves, and to seek for comfort where it is to be found, namely, in Christ, and in that they make ●way for soundness and truth of heart; for indeed a wounded spirit is afterwards a sound spirit when it comes out of that state; and every accusation of sin past, is to a child of God a preservative to keep him from sin to come: he reasons thus with himself, What fruit haue I now of the sin that I haue fallen into, but terror and shane, as Rom. 6.21. and shall I fall into it again? Now for outward evils, I might show that every outward particular evil works for the good of Gods children, as poverty, sickness, disgrace, banishment, imprisonment, and every sort of persecution. But to wind them up in general, all these, and all other outward evils that might be reckoned up, do work for the good of Gods children, in that the holy Spirit of God useth them as means to correct and to mortify their corruption in them, to wave them from the love of the world, and of earthly vanities, to stir them up to better obedience, to quicken them to prayer, and all holy duties, to exercise their faith, their patience, and other gifts and graces, we see it in experience. Note. If we were as good when we are well, as we promise to be when we are sick, we should be as Angels, and as the Apostle tells us, 1. Cor. 11.32. We are chastened of the Lord, that we should not be condemned with the world. The chastisements of Gods children, in what kind soever, are for their good, yea death itself is for the best to them, it puts an end to all their miseries, yea to their sinning against God, which they account the greatest evil in the world, and it putteth them in possession of eternal joys. Therefore the Apostle desired to be loosed, and to be with Christ, which was best for him. Philip. 1.23. We see then that all evil things, yea the worst things that be or can befall men in this world, whether spiritual or outward( the wise disposing hand of God so ordering and so disposing) do work for the good of the children of God. And all things whether good or bad are so ordered and so disposed by the wonderful power of God, as that they work for the good of the spiritual state of the children of God, even for the helping them forward in grace here in this life, and for the furtherance of their happiness and glory in the life to come: and the grounds of this are these. The first is Gods eternal purpose to bring his children to salvation for God having decreed that: all things must help it forward, God is infinitely wise and good, and will do all things for the best, and he is infinite in power, nothing can resist him, because all things haue their power to work from him, and all things serve his providence, from the glorious Angels to the stones of the field, job 5.23. and all things are subordinate to his decree, and therefore must help forward the execution of it. again, Gods children are in Christ, by whom all ill is taken from them. Why cannot Satan hurt them? Because Christ hath broken his head. Why cannot the world hurt them? Because Christ hath overcome the world. Why cannot afflictions hurt them? Because the venom of them is taken away by Christ, and they are sanctified to them in and through Christ. And therefore all things work together for the best unto the children of God. Now here a cavil of the flesh is to be answered. Haply some may say here, That sin works for the good of Gods children, what need we then labour to avoid sin? nay rather, why do we not sin that good may come of it? I answer them as the Apostle doth in the like case, Rom. 6.1. Shall we sin that grace may abound? God forbid. Those that do evil that good may come thereof, their damnation is just, Rom. 3.8. sin works for the good of Gods children, not of it own nature, but by accident, in regard of Gods overruling hand, the Lord by his wise disposing hand, so disposing of it. And for the use of the point, it is a truth of excellent use. And first the truth now delivered, discovers that there is a particular providence of God in every particular thing, Particular providence of God proved. and that particular things come not by chance or by fortune: it must needs be that the hand of God overrules in every particular thing, in that things contrary one to another in nature and working, agree in one conclusion in working for the good of Gods children. Yea on this ground we are to take notice, and to admire the wonderful power and goodness of God, in that he can& doth overrule the nature of evil things, so as he makes them work for much good. There is nothing in the world so ill, but the Lord by his overruling hand and power can draw good out of it. sin itself which is most opposite and contrary to good, yea to God who is goodness itself, and is the greatest misery of the reprobate in hell, yet by the power and goodness of God, it turneth to exceeding good to Gods children: and therein appears the power and goodness of God wonderfully; and we are to take notice of it. again, for a second use: is it so that all things whether good or bad, Comfort to God children in that their best is still a working. are so ordered by the wonderful power and providence of God, as that they work for the good of his children, even for the helping of them forward in grace here in this life, and for the furtherance of their happiness and glory in heaven? Surely the consideration of this, may and ought to cheer up Gods children in their greatest afflictions: and consider it thou that art a child of God, and know to thy comfort, that in what state soever thou art, thou art never miserable, for whatsoever befalls thee by the good hand of God, it turneth to thy good, and thy best is still a working in regard of thy spiritual estate, for helping thee forward in grace here in this life, and for the furtherance of thy happiness and glory in heaven: and what a comfort may that be to thee? Indeed Satan and thine own corruption will be ready to suggest to thee in the time of thy greatest affliction, when thou art under the hand of God: if I be a child of God why am I thus afflicted? But thou mayst retort it again, and relieve and help thyself with the consideration of this, that the things that befall thee, though adverse and evil in the iudgement of flesh and blood, yet they are means under God to help thee on towards heaven; and they are so ordered by the wise disposing hand of God, as they are working for the best, in regard of thy spiritual state and condition. We know that a man who takes physic that is bitter and loathsome, he resteth not in the present feeling and taste of the bitterness of it, but he looks to the health that he hopes it will bring him afterward by the blessing of God on it: So do thou in the time of thy great affliction, look not thou so much on thy present condition, and rest not in thine own present sense, and feeling, and apprehension, for then a thousand to one thou wilt sink under the burden, but look thou further to the blessed issue of it, and to that which the Lord is working by it, even to the helping thee forward in grace and holinesse here in this life, and the furtherance of thy happiness and glory in heaven, and that will be a means to stay thee, and a ground of sweet comfort unto thee. There be yet further uses to be made of this truth. In the next place the consideration of the truth delivered, A special lesson to be learned of all Gods children may and ought to teach all Gods children this lesson, even to resign themselves willingly into the hands of the Lord at all times, in what state& condition soever they be, yea in their greatest straights, and in the hardest condition they are brought into. For why, whatsoever comes to a child of God, and what condition soever he is brought into, be it never so harsh or hard, it is so ordered and so disposed of by the power and providence of God, and by his wise disposing hand, as it works for the best to him: and why then should he not willingly resign himself into that good hand of the Lord? And let every child of God on the ground of truth now delivered, learn, in what stat▪ soever he is, be it never so harsh, to say with david, 2. Sam. 15.26. Lord here I am, do with me as it shall seem good in thine eyes: and into thy hands Lord I commend myself, my soul, my body, and all that I haue, onely do thou so dispose of things by thy good hand and providence, as that they may work for my good, and onely help me forward in grace here, and save my soul hereafter; and then Lord do with me what thou wilt, and deal with me at thine own good pleasure. Indeed a child of God being in a strait, and in a hard condition, may and ought to use all good means within his power, that serve the providence of God for his help, and for his comfort, and to be earnest with God in prayer for a blessing on the means, and to crave the help of others in prayer, as the Apostle saith, Philip. 1.19. I know that this shall turn to my salvation: but how? through your prayers, and by the help of the Spirit of Iesus Christ. Yet withall he is to remember, that his state and condition is ordered by the good hand and providence of God, and the Lord is wiser then he, and he knows what is best for him, and if another estate were better for him, he should certainly be in it, and thereupon willingly and cheerfully to resign himself into the hands of the Lord, resting on this ground: That all things that befall him are so ordered by the good hand of God, as they make for the good of his spiritual state, both of grace here, and of glory hereafter in heaven. Wicked men discover their folly in seeking to hurt Gods children In the next place, is it so that all things whether good or bad, that befall man in this world, are so ordered& so disposed of, by the power and providence of God, and by his wise disposing hand, as they work for the good of Gods children, and for the helping of them forward in grace here in this life, and for their happiness and glory hereafter in heaven? What fools then are wicked men, in seeking to hurt Gods children? Wicked men are always imagining mischief against Gods children, and are ever seeking to do them hurt by all the means they can: but poor souls, all in vain, they cannot hurt them in the things wherein they think they do them most hurt, they are but instruments of doing most good to them, and all the mischief they do to Gods children, in spite of their hearts it turneth to their good, the wise disposing hand of God so ordering it. And if wicked men did know what good they( as instruments in the hand of God) do to Gods children when they think they do them most hurt, without question it would vex them to the very heart. They( out of their poison and malice) intend evil against Gods children, and they think they do them hurt when they effect their wicked purpose, and bring some mischief on them, but the Lord in his wisdom, out of his love to his children, turneth it to their great good. For example, wicked men revile Gods children, and persecute them, and say all manner of evil of them for their profession falsely: what do they thereby but exercise their faith, their patience, and such like graces, and stir them up to draw nearer to the Lord, and give them cause of ioy and gladness, and add to their glory in heaven, they suffering as they ought, as Christ saith, Math. 5.11.12. Blessed are ye when men revile you, and persecute you, and say all manner of evil against you for my sake falsely: rejoice and be glad, for great is your reward in heaven. And therefore wicked men or women are but fools in seeking to hurt Gods children. Haply some may say, Why then are wicked men to be blamed for doing hurt to Gods children? if in seeking to hurt them they do them good, why then are they blameworthie? A question easily answered. Wicked men intend no such thing as the good of Gods children when they hurt and harm them, they onely therein vent their own malice against them, and they onely intend evil against them, that is onely the thing they drive at, and that they are then instruments of doing good to Gods children, it is by the good hand and providence of God: for alas they know no such thing, neither do they think it, as Isai. 10.7. it is besides their purpose, and it is against their will, and therefore they are justly blame-worthy. And take thou notice of it, whosoever thou art that settest thyself against Gods children, and seekest to do them hurt, it is bootless for thee so to do, the Lord turneth that ill thou intendest against any child of his to his great good: and the hurt and harm thou seekest to do to a child of God, it turneth back on thine own soul, and shall increase thine own iudgement, and thine own condemnation: and therefore learn thou to forbear thy malice, and thy sinful endeavour against any child of God: and so I pass from that. Come we now to consider the persons to whom this privilege belongs, and they are described by the Apostle to be such, as love God, and such as are called of his purpose. And before I come to stand on these qualifications in particular, note with me in general, that this excellent privilege: All things work together for the best, is limited and restrained onely to such as are qualified as Gods children be, for these words, To them that love God, even to them that are called of his purpose, are a description of Gods children, and on them onely is this excellent privilege here bounded, that all things work together for the best unto them. Whence we may gather. That such onely as are qualified as Gods children be, haue part and portion in this excellent privilege: Onely the good and godly are the persons who haue al things working for the best to them. onely the good, godly, and religious, are the persons who haue all things working for the best to them: and as for such as are not so qualified, the wicked and ungodly, they haue no share nor portion in this worthy privilege. And indeed we may set down this for a truth: that as all things work together for the best to such as are qualified as Gods children be, so certainly all things work together for the worst, to such as are no● so qualified, to the wicked, and to the ungodly. It will no doubt be easily yielded to, that all evil things, as sin, and things that follow sin, Satan, death, and all plagues and judgements, work for the worst to the wicked: and it is no hard matter to show that all good things do the like, all the good creatures of God, from the Angels in heaven to the dust of the earth, and worms that creep on the earth, are all ready armed against them, if the Lord let them loose to execute his wrath and vengeance on them: There is no peace to the wicked, Isai. 57.21. All the good gifts of God, of mind, of body, and the outward good things of this world, are all for the worst to them, Achitophels wit, Hamans honour, Herods applause, dives riches, were not for their good, but for their own ruin and destruction. Prou. 1.32. Ease slayeth the foolish, and the prosperity of fools destroyeth them. All the good things of God, even the holy things of God, his Word and Sacraments, are for the worst to them. The word is a savour of death, the Sacraments are seals of iudgement to them: they turn the grace of God into wantonness, and the sweet mercies of God into a licence to themselves to sin against God, and the patience of God that should lead them to repentance, they abuse to the heaping up of the wrath of God against the day of wrath, and of the declaration of the just iudgement of God. Rom. 2.4.5. And so all the good things that be in the world work for the worst to the wicked and ungodly. The reasons are, first because they are not in covenant with God in Christ, and being not in covenant with God, God is an enemy to them;& God being an enemy to them, all things must needs be at enmity with them, and tend to their hurt. And again, the extreme poison of their hearts is such, as it poisons all good things it meets withall, as a bad stomach turns the best meate into bad humours. And therefore doubtless the best things that be in this world are for the worst to the wicked and ungodly, and that makes good the truth of the point in hand: that such onely as are qualified as Gods children be, onely the good, and godly, and religious are the persons who haue all things working for the best to them; and such as are not so qualified, the wicked and ungodly, it is not so with the wicked and ungodly, they haue no part nor portion in this worthy privilege, but all things work for the worst to them. And for the use, first this truth discovers the miserable state and condition of such as are not qualified as Gods children be, even of all that are wicked and ungodly, they are never happy in what state soever they be: in the top of their happiness, as they account, Wicked persons are miserable in the top of their happiness, as they account. they are full of misery, it skills not what the things be they enjoy and are partakers of, be it so that they are rich, honourable, and great in the world, be it so that they enjoy health, strength, liberty, with great abundance of the blessings of God, yea be it so that they are partakers of the best things of God, the Word and Sacraments, and live under the best ministery in the world, all this is nothing for their good, all things work for the worst to them, even for their bane and destruction: yea the better the things be they enjoy, the worse is their condition, because they shall one day rise up in iudgement against them, and increase their iudgement and condemnation; and therefore their state is miserable in the height of their happiness, as they esteem it. And so to fall on a second use. Let the truth now delivered be a ground of exhortation to stir up every one of us to look to it, We are to look to it, that we be qualified as Gods children are. that we be qualified as Gods children be, that we are such as truly love God, and are effectually called of his purpose. Rest not then in a conceit of it, that thou art a child of God; every one hath a good conconceit of himself, but labour thou for the qualification of a child of God, rest not in that which deceiveth thousands, that thou art civilly honest, that is not the qualification of a child of God, an heathen man may be so qualified; and if thou rest in that, thou hast no part nor portion in this worthy privilege, that all things work together for the best to thee. No, no, be the things thou enjoyest never so good, yea the good things of God, thou canst haue no comfort in them or from them, all things then work together for the worst to thee: yea the better the things be thou enjoyest, the worse is thy state and condition; and therefore never rest till thou find that thou art qualified as Gods children be, and that in these particulars, that thou art one that truly lovest God, and art effectually called and wrought on by the word and Spirit of God. And if thou be thus qualified, certainly then al things shall work for the best to thee, both for the helping thee forward in grace here, and for the furtherance of thy happiness and glory in heaven: and that may be a ground of sweet and special comfort to thee. Come we now to handle the qualification of the persons who haue all things working together for the best to them, here laid down more particularly, and to stand on them severally, and in order. And first of this, That they are such as love God. All things work together for the best to them that love God,( saith the Apostle) that is, as we shewed, to them that love God simply for himself, as the fountain of goodness, and the author of all good things, and in their hearts do cleave to him as the chief, and principal, and most absolute and sovereign good. Now then we see that the Apostle here describes Gods children, who haue all things working together for the best to them, by this as a special qualification, that they are such as love God: and no doubt he rather choose to set them out by this then by any other thing, because he here labours to arm the believing Romans against the bitterness of the cross, and to persuade them patiently to bear the afflictions they should meet withall. And true patience dowes from the true love of God immediately as the next cause of it, and as a friend to it. And again, love is the beginning of all affections: where there is love of any thing, we grieve if we want it, we rejoice if we haue it, we groan in hatred of that which hinders us of it, and the like. It is a special qualification of such as haue al things working together for the best, that they love God. But to come to the point, the point hence offered is this. That it is a special qualification of Gods children, and of such persons who haue all things working together for the best to them, that they love God. All and every one of Gods children who haue part in this privilege, that all things work together for the best to them, are thus qualified, they love God simply for himself, as the fountain of all goodness, and in their hearts they cleave to him as the chief and most absolute good. This qualification, even a true love of God, is found in all and every child of God in some measure. The Apostle saith, Gal. 5.6. that faith worketh by love: true saving faith is a working faith, and it works by love, that is, by love both towards Gods and towards men; and where there is true faith, there is also a measure of true love both of God and men. Psal. 116.1. david affirms this of himself, being a dear child of God, that he was thus qualified, even with a true love of God: I love the Lord( saith he) because he hath heard my voice& my prayer. And Psal. 31.23. he exhorts all the Saints and children of God to love the Lord, love ye the Lord all his Saints: as if he had said, It concerns all the Saints and children of God to love the Lord. As it is a duty to which Gods children are stirred up, so doubtless it is a thing found in every child of God in some measure, and all and every one of Gods children are thus qualified in some measure, they love God simply for himself, as the fountain of all goodness: and the grounds of it are these. First, Gods children haue their eyes opened by the Spirit of God, and they see and rightly discern the excellencies of the Lord, as they are revealed in his word and in his works. Indeed they see not God in substance and in essence as he is, but they see in some sort the beams and sparks of his infinite wisdom, power, truth, goodness, mercy, and such like, which are most lovely, and cannot but draw their hearts to love them. again, Gods love shed abroad in the hearts of his children, and felt warm in their hearts, it enkindles a love to God again, for the love of God in the hearts of his children is nothing else but a reflection of Gods love to them, as Saint John saith, 1. joh. 4.19. We love him because he loved us first. So the woman in the gospel loved much, because she apprehended Gods great love to her in pardoning many sins. Luk. 7.47. On these grounds Gods children seeing the excellencies of God, and feeling Gods love shed abroad in their hearts, it must needs be that they are thus qualified in some measure, they love God simply for himself; and this qualification, even a true love of God, is found in all and every child of God in some measure: and for the use and application of this, First, let this serve as a ground to us of discerning of ourselves, whether we be the children of God or no. By examining ourselves hereby we may discern whether we be so or no; if so be thou find thyself thus qualified, that thou lovest God simply for himself, it is evidence enough to thee that thou art a child of God, Our loving of God simply for himself, is evidence enough to us that we are Gods children. but if thou want this qualification, thou hast no measure of true love of God in thine heart: surely then thou deceivest thyself if thou think that thou art a child of God. Now because every one will be ready to assume, and to take this to himself, that he loues God, yea some are so confident in this, as if ye ask them whether they love God or no, they think they are wronged, and they scorn the question: they love God, that they do, else it were pity of their lives,& they would be sorry else. six notes by which we may try ourselves whether we truly love God or no. I will therefore lay before you some special notes and marks of the true love of God, by which we may try ourselves whether we be such as truly love God simply for himself, or no. And first, such as truly love God, they take pleasure in thinking and speaking of God, it is the ioy of their hearts to think and to speak of God, of his properties, of his word, and of his works, and of good things, and they are never so well as when they are speaking of those things. The spouse in the Canticles spends much time in speaking of her beloved, and she hath never spoken enough in the praise of him, of his parts, of his beauty, of his attire, and the like. Secondly, where there is true love of God, there is a true desire and a careful endeavour to please him, both by doing the good things he commands, and by avoiding the things he forbids, and that at all times, and in all places, both public and private, as Christ saith, joh. 14 15. If ye love me, keep my commandements: and also by a willing suffering of any thing for his sake. The Apostles reioyced because they were counted worthy to suffer rebuk for the name of Christ. Thirdly, the true love of God is accompanied with a longing desire after further union with God, and after further fellowship and communion with him, and in a delight in the means by which we haue here in this life an holy familiarity with the Lord, as in speaking to God by prayer, and in hearing him speak to us by his word, and in renewing our union and communion with him in the Sacraments. Thus it was with david, Psal. 27.4. One thing haue I desired of the Lord, that I will require, even that I may dwell in the house of the Lord all the dayes of my life, to behold the beauty of the Lord and to visit his temple. And Psal. 42.1.2. As the Hart brayeth for the riuers of waters, so panteth my soul after thee O God. My soul thirsteth for God, even for the living God: when shall I come and appear before the presence of God? And especially the true love of God accompanied with a desire to haue immediate fellowship with Christ as Paul saith, Philip. 1.23. I desire to be loosed and to be with Christ. And a longing after the appearance of Christ to iudgement, as the Church saith, revel. 22.20. Come Lord Iesus. Fourthly, the true love of God hath joined with it a true zeal of Gods glory, and an holy indignation against any thing that hinders the glory of God, and tends to his dishonour. Such as truly love God, they cannot endure to hear his name blasphemed, or any way dishonoured. 2. King. 18.37. Eliachim, Shebna, and joah rent their clothes when they heard Rabshakehraile on the living God. Fiftly, where there is a true love of God, there is a base esteem and indeed a contempt of all earthly things, honours, pleasures, and profits, in respect of Gods love, as david said, Psal. 73.25. Whom haue I in heaven but thee? and I haue desired none in the earth with thee. And Paul saith, He counted all things loss, and judged them to be dung, in comparison of this, that he might win Christ: and so be assured of Gods love to him in Christ, Philip. 3.8.9. Last of all, the true love of God hath ever joined with it a true love of all that bear the image of God, especially of such as bear his image in special manner, and are like to God in a measure of true holinesse, and are the children of God, even because they are his children. 1. joh. 4.20. If any say, I love God, and hate his brother, he is a liar: for how can he that loveth not his brother whom he hath seen, love God whom he hath not seen? Now by these notes, let every one of us try ourselves, Particular application of the notes. let us deal truly with ourselves. In trial soothe not up thyself in a conceit that thou art one that truly lovest God, when indeed there is no such matter. Art thou one that takest no pleasure in thinking and speaking of God and of good things? Is speech of good things irksome and tedious to thee? Hast thou no care to please God in doing the good things he commands, and in avoiding the evil things that he forbids? Art thou a drunkard, a blasphemer, a Sabbath breaker? Dost thou follow thy pleasures on the holy Sabbath of the Lord, walking abroad into the fields? Is prayer and hearing of the word of God a burden to thee? Canst thou endure to see& hear God dishonoured, his name blasphemed, and thou art nothing moved with it? Art thou an earthworm, a covetous person, an usurer? Dost thou prefer the love of the world before the love of God? Art thou one that hatest Gods children, and thou canst not abide them that bear the image of God, thou art ever girding them, and deriding them, and thou sayest they are but a company of fools, and such like, and dost thou love God? No, no, if thou so think, thou deceivest thyself, there is no dram of the true love of God in thee; and yet I dare say thou hast this good conceit of thyself. Come to one that is a contemner of God and of all goodness, to a drunkard, to a blasphemer, to an earthworm, to an usurer, and such like, to one that hath no delight in the word of God or in holy things, to one that is a scoffer of Gods children, and saith in plain terms, they are but a company of fools: ask such an one whether he love God or no, and he will presently answer, that he doth with all his heart, he would be sorry else, but indeed and truth there is no such matter; such a person deceives himself with a fond conceit. And if thou, whosoever thou art, wouldst haue good evidence of it, that thou truly lovest God, thou must find these things in thee, that it is the ioy of thine heart to think and to speak of God and of good things, that thou hast a true desire and an holy endeavour to please God in all things, both by doing the good things he requires, and by avoiding the evil things he forbids; that thou delightest in the means by which thou maiest haue an holy familiarity with the Lord, and in speaking to God in prayer, that thou hast a zeal of Gods glory, thou canst not endure to hear or see God any way dishonoured; that thou dost more esteem of Gods love to thee in Christ, then of all the riches and treasures in the world, and that thou lovest all that bear the image of God, especially such as are like to God in true holinesse and righteousness, they are thy chief delight, as david saith they were his, Psal. 16.3. If these things be in thee, certainly then thou truly lovest God, and thou art beloved of God, and thou art a child of God. And for a second use: is it so that all and every one of Gods children are thus qualified in some measure, they truly love God simply for himself? Comfort for such as find the true love of God in themselves, though it be but weak& in a small measure. Then here is matter of great comfort for thee who findest the true love of God in thine own heart, though it be but weak and in poor measure: examine thyself, dost thou delight in the service of God? Is it a grief to thee that thou canst not delight in it as thou wouldst? Dost thou abhor all sinful courses? Comfort thyself, it is an undoubted sign that thou truly lovest God: and thereupon thou mayst conclude to the comfort of thine own soul, that God is thy loving Father, and thou his child; and thou mayst then challenge this privilege to belong to thee, that all things shall work together for the best to thee, for the helping of thee forward in grace here, and for the furtherance of thy happiness and glory in heaven, and that is matter of great comfort to thee: think on it to thy comfort. Now before I leave this point, I hold it needful to add something to that which hath been already delivered, and that onely by way of persuasion to stir us up, and to persuade us to the love of God, being a special qualification of all and every one of Gods children, and yielding sweet comfort to the soul in which it is found. motives to stir us up to love God truly, and to increase in love to him. It ought to stir up every one of us to labour to haue our hearts possessed with a true love of God, and where there is any measure of the true love of God, to labour to increase it. And to help us forward herein, consider we further, that love is the best affection of our hearts, and where can we better bestow this best affection then on God? every one will set his love on some thing, and is there any thing more worthy our love then God? Certainly nothing either in heaven or in earth; if we set our love on the world, and content ourselves in any thing in the world, we abuse our souls, our souls are more worth then al the world, yea our love being set on the world, it then perisheth with the thing loved, the time of this world is but short, and the fashion of it passeth away: as 1. Corinth. 7.31. again, consider we the wonderful and unspeakable goodness of God to us: what are we, but even a bundle of Gods benefits? what we are, what we haue in our bodies, in our souls, and what we hope for, all is from the goodness of God: he so overrules all things in heaven and earth, as they work for our good, we being his children his Angels are for our protection, his Ministers for our edification, and all things for our good. He delivers us from all evil, and keeps us from falling into evil, yea he hath made us capable of happiness, whereas he hath refused the Angels in nature far above us, and he will in his good time bring us into the possession of his heavenly kingdom. Oh then the consideration of these things, and many other that might be remembered, even the consideration of the Lords excellency, and that we cannot better bestow our best affection then on him, and that it is an abasement of our souls if we set our love on the world, and content ourselves in any thing in the world, and the due consideration of the Lords unspeakable goodness to us, in regard of our bodies, our souls, this life, or the life to come; oh these ought to sway with us, and to stir us up to labour to find our hearts possessed with a true love of God, and finding any measure of true love of God already in our hearts, to labour to increase it, yea to come to such a measure of the love of God, and to such a zeal of his glory, as was in Moses and Paul, who could haue been content to lose heaven rather then God should lose his glory: this we ought to labour for, and to endeavour to come to. I proceed, come we now to the second qualification of the persons who haue all things working for the best to them, namely, That they are such as are called: all things work together for the best to them that love God, even to them that are called of his purpose, saith the Apostle, that is, as we shewed, to them that are effectually called, and by the work of the holy Spirit of God are brought, through the preaching of the word▪ from ignorance and unbelief to true knowledge and faith in Christ. Now here we are to mark the coherence of these two qualifications, To them that love God, and to them that are called of his purpose: the Apostle subjoins one of these as an explication of the other: All things work together for the best to them that love God. And who are these? Why saith the Apostle. Those that are called, even to them that are called of his purpose. Whence in the first place we are given to understand thus much. That the true love of God is found onely in such as are effectually called. Onely such persons truly love God as are effectually called Onely such truly love God, as are effectually called. and wrought on by the word and Spirit of God, and are brought from ignorance and unbelief to knowledge and true faith in Christ, and none but such. read Galat. 5.22. we there find love, whereby no doubt the Apostle means the true love both of God and men, reckoned up among the fruits of the Spirit. The fruit of the Spirit( saith the Apostle) is love. The true love of God is a particular fruit sent out from the holy Spirit of God as the roote of it, and that onely in such as are sanctified, and effectually wrought on by the Spirit, for such the Apostle here speaks of; and so found onely in such as are effectually called. 1. Tim. 1.5. saith the Apostle, The end of the commandement is love: that is, true love both of God and men; and then he subjoins, Out of a pure heart and of a good conscience, and of faith unfeigned: whereby he makes known that the true love of God it comes onely from a pure heart, from an heart purged by faith: for faith purifieth the heart, as we haue it, Act. 15.9. and from a sanctified soul, and so doubtless the true love of God is found onely in such persons as are effectually called, and in such are wrought one by the word and Spirit of God: and the reasons and grounds of this truth are these. First, there is no true love of God in men by nature, the will and affections of men must be altered and changed before there be any place for the true love of God: the heart of man in the natural state of it is opposite and contrary, and carried against God and against all goodness, and there is no dram of the true love of God in the heart by nature. Secondly, the true love of God ever followeth an apprehension and persuasion of Gods love: when a man by faith layeth hold on the love of God, and believes that he is loved of God, and that God is his God and Father in Christ: then is his heart affencted with the true love of God. again, according to that 1. joh. 4.19. We love him because he loved us first. On these grounds it follows strongly and vndeniably, that the true love of God is found onely in such as are effectually called, and onely such persons truly love God, as are effectually called, and wrought on by the word and Spirit of God, and brought from ignorance and unbelief to knowledge and true faith in Christ, and none but such. Now for the uses of it, first this truth meets with that erroneous conceit of the Papists, who hold and teach, that the first act of love is in us by nature, That true love is in us by nature, is a Popish error. and that we haue in us by nature an inclination to love both God and men, and that onely a second act or exercise of love is from grace; this is but their conceit, and cannot stand with the evidence and truth of the word of God, and with the truth of doctrine now delivered. I leave it, and for the use of it to ourselves. Is it so that the true love of God is found onely in such as are effectually called, They are deceived who think they haue loved God from their infancy& childhood. and onely such persons truly love God as are effectually called and wrought on by the word and Spirit of God, and brought from ignorance and unbelief to knowledge and true faith in Christ, and none but such? Surely then it must needs follow from hence, that they deceive themselves, who think they haue truly loved God from their very infancy and childhood, and ever since they knew any thing. It is a common speech of ignorant persons, and of such as continue in blindness and in the hardness of their hearts, and never yet felt the power of grace in their own souls, working in them a through alteration and change, that they love God with all their hearts, and that they haue loved God ever since they knew their right hand from the left. poor souls they are exceedingly deceived, the truth of God now delivered makes known to them, if they will take notice of it, that there is no such matter. The true love of God is found onely in such as are effectually called and wrought on by the word and Spirit of God, and are brought from ignorance and unbelief to knowledge and true faith in Christ. And take thou notice of it, thou that sayest thou hast loved God ever since thou knewest any thing, and yet thou art an ignorant person, and thou hast never yet felt any true change in thine own soul by the work of grace, thou deceivest thyself, and of thine own mouth I dare be bold to judge of thine heart in this particular, and to tell thee there is no jot of true saving grace in thine heart. Thou art ignorant of God, and of the things of God, thy speech bewrays it; and being yet in thy natural ignorance and blindness, certainly thou art not effectually called, and so it is not possible that thou shouldst truly love God. Nay, admit it be so that thou hast attained some knowledge of God and of good things, thou living under the means of knowledge, and thou art able to speak of God and of good things, yet unless that knowledge be sanctified, and haue wrought on thee in some measure a through change, both in heart and life, thou art as far from loving God truly, as thou wast before: it is not thy knowledge of God and of good things, though it be great, that will evidence to thee to thy comfort, that thou art one truly loving God. No, no, it is thy effectual calling that will give thee comfort in that respect; one of these ariseth from the other, when the Lord calls any effectually, he powers his grace into him, and by the same grace he frames his heart to love his holy majesty: and therefore if thou wouldest be sure that thy love of God is as it ought to be, even a true love of God, and that thou art a man or a woman truly loving God, look to thy effectual calling, and never rest till thou fin● that thou art effectually called. If thou find that thou art effectually called and wrought on by the word and Spirit of God, and brought from ignorance and unbelief to saving knowledge and saving faith in Christ, then thy love of God though it be but weak, and in a poor measure, yet it comes from a right ground, and from the true natural mother of it, and there is comfort in it. I will now as the Lord shall enable me, stand on this second qualification more particularly. The Apostle here describes Gods children, who haue all things working together for the best to them, that they are such as love God, and again, that they are such as are called of his purpose, that is, effectually called and wrought on by the word and Spirit of God. We see then which is the point I will stand on. That it is a special qualification of Gods children, and of such persons as haue all things working together for the best unto them, that they are effectually called: all and every one of them who haue part and portion in this worthy privilege, that all things work for the best unto them, they are thus qualified, they are effectually called, All and every one who haue part in this worthy privilege, that all things work together for the best to them, they are effectually called. and they are wrought on by the word and Spirit of God, and they are brought from ignorance and unbelief, to true knowledge and true saith in Christ. And for the clearing and confirming of this, read Psal. 65.4. david there describes the blessed man, namely, the child of God, to be one whom the Lord chooseth, and causeth to come to him, one whom the Lord doth in his free love choose to make him a member of his Church, and his adopted child, and then doth move his heart by his word, and by his holy Spirit, to come to him, and that effectually doth cause him to come to him, and to receive his mercy. Psal. 40.6.7. david saith, When his ear was prepared, he answered lo, I come. The Lord wrought on his heart by his good Spirit, and called him by his word, and he answered the Lords call, he was effectually wrought on. Act. 2.41. we read of three thousand souls that were added to the Church, and became true members of the Church, and so the children of God, they received the word of Peter preaching, and they were baptized, they were brought to true knowledge and true faith in Christ, they received the Sacrament of baptism as a seal of that faith. And the like we find recorded of Lydia, Acts 16.14.15. The Lord opened her heart, and she received the word that Paul preached unto her, and she was effectually called, she was brought to true knowledge, and to true faith in Christ. 1. Pet. 2.9. we find that the Apostle describes the peculiar people of God, and such as are indeed the children of God, that they are called out of darkness into the Lords marvelous light: they are brought from ignorance to true knowledge, and out of the state of nature into the state of grace. And so saith the Apostle of the believing Ephesians, Ephes. 5.8. Ye were once darkness, but are now light in the Lord. We see then sufficient evidence of Scripture clearing and confirming this truth: that it is a special qualification of all and every one of Gods children who haue part in this excellent privilege, that all things work together for the best to them, that they are effectually called, they are wrought on by the word and Spirit of God, and they are brought from ignorance and unbelief to true knowledge, and true faith, they are such as haue answered the call of God in the ministery and preaching of his word: and it must needs be so, the reason of it is this. Because otherwise there is no known difference between them and the reprobate: a difference there is between Gods chosen and the reprobate, even before their calling, they are then beloved of God, and they are known to him to be in the number of his elect afterwards to be called, but there is no difference between them and the reprobate, known either to themselves or to others, till they be effectually called, till then they are in bondage under sin, as the reprobate are, and their life and conversation differs not from the life and conversation of the reprobate: so saith the Apostle, Ephes. 2.2.3. Wherein in time past ye walked according to the course of this world, and after the Prince that ruleth in the air, even the spirit that now worketh in the children of disobedience, among whom ye had your conversation in time past, in the lusts of your flesh, in fulfilling the will of the flesh and of the mind, and were by nature the children of wrath as well as others. 1. Cor. 6.11. Such were some of you, but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Iesus, and by the Spirit of our God. And therefore that there may be a manifest and known difference between Gods children and the reprobate, it must needs be that all and every one of Gods children are effectually called, and are wrought on by the word and Spirit of God, and are brought from ignorance and unbelief to true knowledge, and to true faith, and they are such as haue answered the call of God in the ministery of his word. Now then for the use, this also in the first place may serve as a ground of discerning of ourselves, whether we be the children of God or no. How we may discern whether we be the children of God or no. And let every one of us try ourselves by this: If in trial thou findest that thou art effectually called, and that thou hast indeed answered the call of God in the ministery of his word, and thou art brought from ignorance and unbelief to true knowledge, and true faith, then thy case is good, thou art a child of God: but if thou find it not thus with thee, especially having lived under the sound of the gospel, under the ministery and preaching of it a long time, surely then thou deceivest thyself if thou think thou art a child of God. Now because herein many deceive themselves, and many think their case good, they are called home, they are reclaimed and wrought on by the word and Spirit of God, and brought from ignorance and unbelief to true knowledge& true faith, because haply they haue gotten some knowledge, and they avoid some sin they were heretofore given to, or they now run not into that outrage they were wont to do, which things I speak not against, but herein some rest, and think their case good, and so deceive themselves: I will therefore make known some special notes and marks of effectual calling, by which we may try ourselves, whether we be effectually called and wrought on, or no. seven notes by which we may try whether we be effectually called or no. First then such as are effectually called, their eyes are opened, and they see their own wretched estate by nature, and their cursed state by sin, and they see also the truth of Gods promises offered and tendered to them in the gospel, and they haue power given them to come out of their misery, and to apply the promises, and by faith to make them particular to themselves, even by true faith purifying their hearts. Acts 26.18. Paul saith, he was sent to the Gentiles to this purpose: To open their eyes that they might turn from darkness to light, and from the power of Satan unto God, that they might receive forgiveness of sins, and inheritance among them which are sanctified by faith, and true faith purifieth the heart. Act. 15.9. Secondly, effectual calling is ever joined with an hatred of former sins, and with a striving against them, yea with an hatred and loathing of those sins that haue been most pleasing and most delightsome to men or women, and to which their nature is most inclining: the remembrance of those sins is now grievous and loathsome to them. Rom. 12.9. it is the exhortation of the Apostle, abhor that which is evil: not onely abstain from it, but hate and loathe it as hell itself, for so the word {αβγδ} signifieth. Thirdly, effectual calling hath ever joined with it graces befiting that calling. As when any is called of God to a particular calling, he is endowed with gifts fit for the same: so doubtless such as are called out of the state of nature into the state of grace, they are fitted with gifts for that calling, and made able in some measure to walk worthy that calling, as the Apostle exhorts, Ephes. 4.1. I pray you that ye walk worthy of the vocation whereunto ye are called. Yea they are made able, and they do express the power of grace in their particular callings: they glorify God, and they serve God in doing the duties of their callings, as the Apostle saith seruants do in serving their maisters, Colos. 3.4. Fourthly, where there is effectual calling, there is a choice of good company, and a delight in the company of the godly, and a strangeness to wicked company, he that is called out of the world, as Christ saith( joh. 15.19.) all his are, he cannot love the world, he hath small ioy in it, as the world hath small ioy in him. Psal. 26.4.5. david saith, I haue not haunted with vain persons, neither kept company with the dissemblers, I haue hated the assembly of the evil, and haue not companied with the wicked. And Psal. 119.63. I am a companion of all them that fear thee and keep thy precepts. Fiftly, where there is effectual calling, there is a special prising of the means by which it hath been wrought: he that hath been called by the word, he loues the word, and especially the gospel. joh. 8.47. He that is of God heareth Gods words: and Psal. 119.97. Oh how love I thy Law, it is my meditation continually. sixthly, where there is effectual calling, there is doing of those things flesh and blood would not do, as namely, in prosperity a care of heavenly things,& an holding fast of the profession of religion in the midst of persecution, and a standing fast in a disgraced profession, as Noah did when all flesh had corrupt his way vpon the earth, Genes. 6.9.12. and as Lot did in the midst of filthy sodom, 2. Pet. 2.7. Luke 9.23. If any man will come after me( saith Christ) let him deny himself, and take up his cross daily and follow me. The last note of effectual calling, is a precious account of that calling, and a thinking more highly of it then of any outward thing. A king that is called to be a Christian, esteemeth more of his effectual calling, then of his crown and kingdom, and makes account of that, as of his high calling, as the Apostle speaks of it, Philip. 3.14. I follow hard toward the mark, for the price of the high calling of God in Christ Iesus. Now by these notes and marks let every one of us try ourselves: and if we do try ourselves by these notes, Application of the notes. alas how far short will many be found, from that which they conceit of themselves? Art thou one that art yet in thy natural blindness and ignorance, thou art not acquainted with thy wretched estate by nature, and thy cursed state by sin, thou hast onely a general notion of sin, and thou canst onely say as thousands use to do: We are all sinners, God help us? Hast thou in thee no hatred of thy former sins, nor striving against them? Dost thou go on with delight in the practise of known sins, yea haply being past the practise of thy best pleasing sin, is the remembrance of it pleasing to thee? Dost thou speak of it with delight? Dost thou show forth no power of grace in thy life, in the duties of christianity, and in thy particular place and calling? Art thou negligent or careless in the works of thy calling? Dost thou therein onely seek thyself, and not the glory of God? And dost thou make no choice of thy company? Art thou ready to go with any that puts forth his head? Is any one a comparison for thee, though a drunkard, a blasphemer, or such like? Hast thou no delight in the word of God? Dost thou hear it with a dead heart? Doth thy prosperity make thee careless of heavenly things, and of holy duties? And art thou one that canst not endure the least disgrace for the profession of religion, an hard word, or a nick name will drive thee from the profession of it? And dost thou prefer the honours and preferments of the world before the high calling of God in Christ Iesus? If it be thus with thee, surely then if thou think thou art effectually called, and that thou art in the way of life, thou deceivest thyself, and thou hast yet no good evidence to that purpose. And if thou wouldst be sure that thou art effectually called, then look thou find in thyself the notes before spoken of. Are thine eyes opened and cleared? Dost thou see thy wretched estate by nature, and the cursed corruption of thine own heart? Hast thou power against the vile lusts of thine own heart? Art thou able by a true working faith to apply the promises of life to thine own soul? Hast thou in thee an hatred of thy former sins, and a striving against them, and a loathing of that sin thy nature is most bent to? Art thou fitted for the calling of an holy Christian? Art thou able to show forth the power of grace in thy life& conversation, yea in thy particular place& calling? Art thou diligent in thy calling? Dost thou do the duties of thy calling in conscience towards God,& in obedience to his will,& with a mind therein to glorify God? Art thou careful in the choice of thy company? Are those that truly fear God thy companions? And dost thou refrain from wicked company, and thou art not in their company more then needs thou must, in regard of thy occasions and dealings in the world? Dost thou hear the word of God, and delight in hearing of it, yea in the hearing of the Law discovering thy sins to thee, and especially in the gospel, making known to thee the sweet promises of life and salvation? Hast thou a care of heavenly things, and art thou conscionable in the practise of holy duties in thy greatest prosperity, and the more the Lord doth heap his mercies on thee in outward things, the more careful thou art of holy duties: and the richer thou art, the holier thou art? And dost thou hold fast the profession of Religion in the heat of persecution, and when it is most of all disgraced? And dost thou make more account of the high calling of God in Iesus Christ, and of thy calling out of the state of nature into the state of grace, then of all the honours and preferments in the world? Is it thus with thee, and are these things in thee? Certainly then thy case is good, thou art effectually called and wrought on by the word and Spirit of God; the Lord hath set thy feet into the way of life& salvation, and thou art going on in the way to heaven, and he will undoubtedly in his good time bring thee into the full possession of life and glory in heaven: and that may be a ground of sweet comfort to thee. There is yet another use to be made of this point before we leave it, I will add it in a word. Comfort for such as find themselves effectually called. Is it so that effectual calling is a special qualification of Gods children, and all and every one of them who haue part in this privilege, that all things work together for the best unto them; they are effectually called, they are wrought on by the word and Spirit of God, and they are brought from ignorance and unbelief, to true knowledge and true faith? Then here is ground of sweet comfort for thee, whosoever thou art that findest thyself effectually called. Hast thou good evidence of thy effectual calling? Art thou sure of it that thou art now set out of the state of nature into the state of grace? Surely the meditation of that is more comfortable to thee, then to think on thy election or on thy redemption by Christ, for that gives thee assurance of thy election and of thy redemption, and it seals up to thee this comfort, that thou art in the number of Gods chosen, and one redeemed by Christ, and that thou shalt certainly be saved. And therfore the Apostle 2. Pet. 1.10 exhorts to give all diligence to make our calling and election sure: for if we do these things we shall never fall. By making sure our calling, we make sure our election, and we come to be 2assured of it: and therefore doubtless it is most sweet and most comfortable to thee whosoever thou art, if thou be able to say, and that truly, I am effectually called, I was thus or thus given over to sin, but now I am not; and especially if thou be able to say so, and that truly, in respect of thy best pleasing sin, I was heretofore held under the power and tyranny of this or that sin, and I gave myself over to the practise of it with much delight, but now I haue power against it; and though strength and ability be not wanting to me for the practise of it, yet now I haue no pleasure in it, I now strive against it, and I now avoid all occasions leading to it, yea it is now a grief to my soul to think of it, it is so odious and hateful to me. If thou be able thus to say,& that in truth, that is a comfortable thing indeed, that gives thee assurance that thou art in the state of grace, and in the way to life and salvation; and the consideration of that may yield thee comfort both in life and death. And so I pass from that. Come we now to the third and last thing laid before us in this verse, and that is the ground and cause why all things work together for the best to them that love God, and are effectually called, and that is Gods purpose: We know that all things work together for the best unto them that love God, even to them that are called of his purpose: that is, as we shewed, according to Gods eternal and unchangeable decree, he having purposed in himself from everlasting to bring them to life and salvation. Now in that the Apostle here saith, effectual calling is according to Gods eternal purpose, I might stand to show, that Gods love to his children is not always concealed, his love to his children before all times is in time made known to them; for it is not an idle love, but operative and working: but I will not stand on that. Hence observe we in the first place thus much. That the evidences and signs of the happiness and salvation of Gods children are in themselves, and the ground of it is out of themselves. The evidences& signs of the happiness and salvation of Gods children are in themselves, but the ground of it is out of themselves. The signs of it that Gods children shall come to life and glory in heaven, are the true love of God and effectual calling, which are things in Gods children themselves; and the ground of it is in Gods eternal purpose, and so out of themselves. And to this purpose we haue further evidence, read Ephes. 1.4. the Apostle saith, God hath chosen us in Christ before the foundation of the world: there is the ground of our happiness in Gods eternal election out of ourselves; and then he subjoins, That we should be holy and without blame before him in love. Thereby making known, that true faith and holinesse, which are things in ourselves, are evidences and signs of it that we belong to Gods election and shall be saved. So likewise 2. Tim. 2.19. saith the Apostle, The foundation of the Lord, that is, the eternal purpose of God touching salvation, in which the salvation of Gods elect is found, Remaineth sure, and hath this seal, the Lord knoweth who are his: it is sealed and laid up in God himself: and then he adds, Let every one that calleth on the name of Christ depart from iniquity: as if he had said. The signs by which any one may be sure that he belongs to Gods election are in himself, even true faith, and a serious care and endeavour after holinesse. Not to add further testimony of Scripture to this purpose: the reason why the evidences and signs of the happiness of Gods children are in themselves, and the ground of it out of themselves, in Gods eternal and unchangeable purpose, is. Because the Lord in his infinite wisdom saw it fit so to be, to keep his children both from presumption and from despair, the signs of their happiness are in themselves, and the ground of it is out of themselves in Gods eternal and unchangeable purpose, lest they should despair finding the signs of their happiness but weak, and being privy to their many imperfections. Now then to apply this. First, this truth discovers to us the folly of those persons, whosoever they be, who lay claim to happiness and salvation without any evidence and sign of it in themselves. They deceive themselves who lay claim to happiness and salvation without any evidence and sign of it in themselves. And thus stands the case with thousands in the world, they will be saved, and they say they hope to go to heaven, and yet they haue no manner of evidence in themselves for it, they are not able to make good their claim by any evidence of grace in their own souls. Were it not folly and madness in any one to lay claim to a piece of land having neither hand, nor seal, nor word, nor promise, nor any dead nor evidence in the world to show for it? Surely so is it with many in the world, they lay claim to heaven, and yet they haue neither word, nor promise of God to that purpose, nor hand nor seal of God, they want the seal of Gods Spirit, and evidence of grace in their own souls. poor souls they deceive themselves, and herein doth the divell delude thousands in the world, and he takes advantage on the doctrine of our Church to deceive them, we teaching( according to the truth) that in the matter of justification in the sight of God and in the matter of salvation, we must go out of ourselves, and must seek for justification and salvation onely in Christ: hereupon the divell takes the hint and deludes thousands, persuading them it is sufficient if they fancy to themselves( for it is no better then a fancy) that Christ died for them, and that they shall be saved by the merit of Christ, though they never find Christ in them by the work of his Spirit, applying his merit to their justification, and cleansing them to their sanctification. Well know it, whosoever thou art, if thou wilt lay claim to happiness and salvation on a good ground, thou must not onely go out of thyself, and find the ground of it in Gods eternal purpose, and in Gods mercy, and in the merit of Christ, but thou must also find the evidences and signs of it in thine own self, even the evidence of effectual calling, and of sanctifying grace in thine own soul. Yea know it for a certain truth, thou must find Christ a saviour to thee, not onely out of thyself by his merit but also in thyself by the efficacy of his Spirit, and that Christ hath not onely saved thee from hell, but hath also turned thee from sin to God; that must be an evidence to thee that thou art in the way to heaven: think on it. again, for a second use: is it so that the evidences and signs of the happiness and salvation of Gods children are in themselves, and the ground of it is out of themselves in Gods eternal purpose? Surely the due consideration of this may afford much comfort to such of Gods children as find the work of grace, the evidence of their happiness and salvation but weak and feeble in them, Comfort to such of Gods children as find the work of grace but weak and feeble in thē. and they complain of the weakness of it, as indeed it is many times the complaint of a dear child of God: Oh I find but a poor and weak measure of grace in myself, and it doth much daunt me, yea it makes me many times to doubt of my estate. Why, consider with thyself, the work of grace in thy soul is not the ground of thy comfort, it is but onely an evidence and sign of it, and of thy happiness and salvation, and the ground of it is out of thyself laid up in Gods eternal purpose. Indeed if so be the ground of thy comfort and salvation lay in thine own hand, and if thy happiness and salvation were built on any thing in thyself as the ground of it, thou mightest justly doubt of thy state and standing; but it is not so, it is set on a better and a more sure foundation and ground work, on the eternal and unchangeable purpose of God, and that stands fast and firm for ever. And therefore comfort thyself, and when thou findest thyself wavering and doubting of thy state, and troubled in regard of the weakness of grace in thyself, remember this, that the grace that is in thee is but the evidence and sign of thy happiness and salvation; and being in thee in truth, though but weak, yet it is sufficient to evidence that to thee, it is not the ground of it: no, the ground of thy comfort and of thy happiness and salvation, is out of thyself in Gods eternal purpose, and is built on that ground, and that is a foundation most firm and stable, and immovable, and all the divels in hell are not able to raze it: and the consideration of that may be a great comfort to thee. There is yet further matter offered from these words, even to them that are called of his purpose, or according to his own good purpose, and according to the good pleasure of his will. And in that the Apostle here makes the ground and cause of effectual calling Gods eternal purpose, and his unchangeable decree touching the salvation of his chosen, we may further gather some special conclusions that may be of use and profit to vs. I will propound them and speak of them as the Lord shall enable me: and hence it follows, and the point in the next place hence arising is this. That effectual calling is a free calling. Effectual calling is a free calling. It is not in respect of any goodness in man or woman, or for any good thing done by them that God doth effectually call and convert them, and work on them powerfully by his word and Spirit. Whom the Lord calls effectually he calls freely, according to his own good purpose, and according to the good pleasure of his will: so speaks the Apostle in express terms, Ephes. 1.5. saith he, Who hath predestinate us to be adopted through Iesus Christ, even to be called out of the state of nature into the state of grace, and to be made his adopted sons and daughters through Christ in himself, according to the good pleasure of his will. 2. Tim. 1 9. saith the Apostle, God hath called us with an holy calling: that is, with an effectual calling, Not according to our works, but according to his own purpose and grace. Where we see, the Apostle excludes works from effectual calling, from being any cause of it, and he joins together Gods purpose and grace, plainly teaching, that effectual calling is according to Gods own purpose, and merely of his grace, and so a free calling: and whom the Lord calls effectually, he calls them freely without any respect of any goodness in themselves, or of any thing done by them: and the reason is. Because the Lord will haue all the glory of the beginning and end of the salvation of his chosen. As he hath of his free love chosen them to life and salvation: so of his free grace he doth call them, and justify them, and sanctify them, and he will in his good time glorify them, and all to the praise of the glory of his grace, Ephes. 1.6. The Lord saith by his Prophet, speaking of the calling and converting of the Gentiles, Isai. 4.6.7▪ I will say to the North, give, and to the South, keep not ba●ke: bring my sons from far, and my daughters from the ends of the earth, every one shall be called by my name; for I created him for my glory, formed him and made him. The Lord will haue all the glory of the calling and converting of his chosen: and therefore effectual calling must needs be a free calling, without respect had to any goodness in man or woman, or to any good thing done by them. Now this truth is of use, first for confutation; it meets with that conceit of the Papists touching the merit of congruity. Merit of congruity confuted. They hold and teach, that a man by the strength of nature before conversion, may so dispose himself, and may so fit himself for grace, as that it is convenient the Lord should bestow grace on him: and they say, he merits grace ( ex congruo) by a kind of congruity and conveniency. Thus they labour to obscure and darken the bright shining of Gods free grace in effectual calling, clean contrary to the truth now delivered. I leave them, and for use to ourselves. Is it so that effectual calling is a free calling? Is it not in respect of any goodness in man or woman, We are to ascribe our effectual calling onely to Gods free grace and mercy. or for any good thing done by them, that the Lord doth effectually call and convert them? Surely then, such as are effectually called are to magnify the free grace of God, and to ascribe that work of their effectual calling onely to the free grace and mercy of God. Do not thou being effectually called, ascribe any thing to the goodness of thine own nature, and think with thyself, I am of a better temper then others, and I haue a better nature then others, and the Lord saw some goodness in me above others, as some erroneous spirits do hold: the Lord saw that I would use his grace offered to me well, and therefore he hath wrought on me by his word and Spirit. No, no, think thus with thyself, as the truth is, I am no better then others by nature, there is no more goodness in me by nature then in the vilest miscreant that lives on the face of the earth, I lived once as others do that are yet in the state of nature, I took as great pleasure in my sin as others now do in theirs, and I ran as fast in the way to hell as they now run, and what hath moved the Lord thus to put a difference between me and others, as to call me effectually, and to leave others still in their natural state and condition? surely nothing in me, onely his free grace and goodness: Oh then how am I bound to magnify the free grace and mercy of God towards me, in working on me effectually by his word and Spirit! Thus art thou to aclowledge and to magnify the free grace of God, in regard of thy effectual calling: yea take thou notice of it, thou being effectually called, and set out of the state of nature into the state of grace, thou art still to aclowledge the free grace of God in adding one measure of grace to another. Though thou be careful in using grace given thee, and in the use of the means that serve for the increase of it, yet know, the Lord adds one measure of grace to another freely, not because thou art good, but because he is good and gracious; not for thy well using of grace, or for the careful use of the means, though thou art bound so to do, but still of his free grace: the Lord is still free in his working, and in adding one measure of grace to another. The Spirit blows where he listeth, as the Lord Iesus saith, comparing him to wind, joh. 3.8. he works freely where he will, and when he will, and so far as it pleaseth him. And therefore thou art to magnify the free grace of God, and the free working of his Spirit, in adding one measure of grace to another. Now another conclusion and point offered from hence, that the ground of effectual calling is Gods eternal purpose, and his unchangeable decree touching the salvation of his chosen, is this. That effectual calling is unchangeable, effectual calling is unchangeable. is is according to Gods eternal purpose, and it cannot be altered: such as are effectually called, and set out of the state of nature into the state of grace, they shall certainly continue in that state to the end and for ever. And to this purpose speaks the Lord by his Prophet, Ierem. 32.40. I will put my fear in their hearts, that they shall not depart from me: where we see the Lord promiseth that he will so work on the hearts of his, and set them so fast and firm in the state of grace, as they shall never fall from it, but shall continue in that state for ever. Rom. 11.29. the Apostle saith, The gifts and calling of God are without repentance, they are unchangeable. A plain text, we need no more for the proof of the point in hand, it strongly confirms it, that effectual calling( for that is the calling of God) is unchangeable, and cannot be altered, and the reasons and grounds of it are these. First, because God himself is unchangeable, and with him there is no variableness, nor shadow by turning, Iam. 1.17. and therefore his calling is unchangeable. And secondly, because he is almighty, and nothing can hinder his purpose and his work: and therefore he having purposed the salvation of his chosen, and thereupon called them, and set them out of the state of nature into the state of grace, that calling of theirs cannot be altered, but they shall certainly continue in that state of grace to the end and for ever. Now then for use, first we may easily see that this truth maketh directly against that opinion held by some, Falling away from effectual calling can never befall Gods children that such as are to day in the state of grace, may to morrow be out of that state, and that such as are effectually called and set into the way that leads to life and salvation, may shake off their calling, and may fall quiter from it, and may run back again in the way that leads to hell; that is a flat contradiction to the truth now delivered: yea it contradicts this, that Gods eternal purpose is unchangeable, and that God abides constant in his purpose: yea it is contrary to this, that God is constant in that promise of his before alleged, Ierem. 32.40. that he will put his fear into their hearts, and they shall not depart from him: and so it must needs be erroneous and false. again, in the second place, the consideration of this truth, that effectual calling is unchangeable, and that it is grounded on Gods eternal purpose, and cannot be altered, may afford sweet comfort to as many as find themselves effectually called. Comfort to such as find themselves effectually called. Hast thou good evidence of it, that thou art effectually called, that thou art set out of the state of nature into the state of grace? Surely then thou art in a more settled state then Adam was in his innocency, his state was then changeable, and he might and did fall from it, but thy state is unchangeable. And though indeed thy corrupt nature be changeable in itself, and if it were left to itself, it would go back& would fall away, yet it is upheld by the power of God: thou canst not haue in thee a will to reject thy calling, thy will is now confirmed to perseverance,& all the divels in hell are not able by all their malice or might to bereave thee of thy effectual calling: thy state is unchangeable, and that may be a great comfort to thee, and it may be an evidence to thee( if thou desire evidence of it) that thou art in this unchangeable state, in that the grace that is in thee is permanent and continuing grace, it is not vanishing and fleeting, as it is in the wicked: thou art not affencted at the hearing of the word of God with ioy or with sorrow, according to the matter delivered, onely in the time of hearing; thou art not Sermon sick, as some are sea sick, sick at sea and well at shore, so thou art not touched with the word onely in the hearing of it, and when thou comest abroad into the air those good motions are gone: thou art not a penitent in the Church and profane without, as wicked persons are, but thy ioy, and thy sorrow, thy love of God and of good things, thy delight in God and in good things are constant and continuing. Surely that is an evidence unto thee, that thou art in an unchangeable state, and that thou art set into such a state of grace as is grounded on Gods eternal purpose, and cannot be altered. And the consideration of that may yield thee sweet and heavenly comfort and ioy, yea such ioy as Christ promiseth to his, joh. 16.22. Such ioy as can never be taken from thee. think on that to thy comfort. Come we now to the 29.& 30. verses. VERSE 29.30. For those which he knew before, he also predestinate to be made like to the image of his son, that he might be the first born among many brethren. moreover, whom he predestinate, them also he called, and whom he called, them also he justified, and whom he justified, them also he glorified. our Apostle having in the verse foregoing delivered this ground of comfort, that all things work together for the best to them that love God, even to them that are called of his purpose, thereby to arm the believing Romans against the bitterness of the cross, and to persuade them patiently to bear afflictions; in these two verses he proceeds to prove that all things, even afflictions, work for the best to those that are called according to Gods eternal purpose, and that by two arguments. The first argument is laid down verse 29. and it is taken from the immutability and infallible certainty of Gods eternal purpose, in regard of that which the Lord hath set down in his eternal purpose to bring his chosen to. And it stands thus, that God in his eternal purpose hath ordained his chosen to be conformable& to be made like to the glorious image of his son; and his purpose is unchangeable, and most sure and certain, and it is impossible that God should be disappointed of this intention and purpose of his, and therefore it must needs be that all things work together for the best to them that love God, and are called of Gods purpose. The second argument is in verse 30. I will lay it forth when we come to the handling of it. Now in this verse for the general matter of it, the Apostle delivers first this proposition: Those which God knew before, he predestinate them to be conformable to his son; wherein we haue to consider the subject: Those which he knew before: then that which is affirmed of them; that they were predestinate, with the determination of the act of predestination, namely, to be conformed and made like to the image of his son. Then secondly, he amplifies this proposition by adding a limitation of that conformity, that those which God knew before, he predestinated them to be made like to the image of his son, yet so as that his son hath and might haue the pre-eminence, as elder brother, or as first begotten, and that they might not be equal to him in that conformity, in the last words of the verse, That he might be the first born among many brethren. Interpretation. Come we to the opening of the words: Those which he knew before. The word before here signifies, before they had their being, yea before the foundation of the world, as the Apostle speaks, Ephes. 1.4. For foreknowledge is ascribed to God, in respect of the creature properly. In respect of God there is nothing past, nothing to come; all things past, and all things to come are present to him. Now the Lord is said in the Scripture to foreknow things or persons two ways. First generally, by a general knowledge, whereby God foreknoweth what persons and things, good and evil, shall be in the world: and to come, of which david speaks, Psal. 139.16. Thine eyes did see me when I was without form, for in thy book were all things written, which in continuance were fashioned, when there was none of them before. Secondly, God is said to foreknow by a more special foreknowledge, which is by a foreknowledge with love and with approbation; and this is that which the Apostle speaks of, 2. Tim. 2.19. The Lord knoweth who are his. The Lord from everlasting knoweth his with love and with approbation. Rom. 11.2. saith the Apostle, Hath God cast away his people which he knew before? that is, which he before loved and approved; and this foreknowledge of God is here meant. Those which he knew before, that is, those which he did foreknowledge and embrace in his eternal love as his own, and of his free love set apart to life& salvation, them he also predestinate, or fore-ordained, or decreed beforehand. For to destinate, is to appoint a thing to a certain end: and to predestinate is to appoint a thing to such an end beforehand; and the Apostle here determines the end in the words following. We shall not need further to explain the word predestinate, we shall speak more of it in the verse following. To be made like or conformable to the image of his son. This likeness and this conformity to the image of Christ, is not here to be referred either to the body of Christ, or soul of Christ, neither is it in the essence of his divine nature, but it is a conformity in divine qualities and graces, as the Apostle saith, 2. Pet. 1.4. We are partakers of the godly nature in flying the corruption which is in the world by lust. This conformity to Christ, is partly in this life, and partly in the life to come. In this life it is a conformity to the holy actions, and to the holy sufferings of Christ, a living after the example of Christ, and a suffering with Christ after the similitude of Christ, which the Apostle calls, A partaking of Christs sufferings, 1. Pet. 4.13. In the life to come it is a likeness and conformity to Christ in the perfection of glory, as the Apostle saith, 1. Cor. 15.49. We shall bear the image of the heavenly. And 1. joh. 3.2. When he shall appear we shall be like him: the meaning is in glory. That he might be the first born among many brethren. In these words the Apostle speaks by way of similitude and allusion, and he alludes to the first born, spoken of in the old Testament. As the first born in the old Testament did excel, and did bear both the chief burden in the family, and had also the chief honour in the family, as might be shewed: so Christ hath preferment and pre-eminence among his brethren, both in holinesse, in suffering, and also in glory. And so the meaning of the Apostle is this: that he might be the first born, and haue preferment, and pre-eminence among his brethren, both in holinesse, in suffering, and also in glory. Among many brethren: that is, among the sons of God by adoption and grace, who in that regard are the brethren of Christ, and are here said to be many, as they are considered by themselves. Now then thus conceive we the meaning of the words of this verse, as if the Apostle had said. For those which the Lord did fore-acknowledge and embrace in his eternal love as his own, and of his free love did set apart to life and salvation before the foundation of the world, them did he also foreordain, and aforehand decree and fore-appoint to be made like and conformable to Christ his son, partly in this life, both in holy actions and also in holy sufferings, both in living after the example of Christ, and also in suffering after the similitude of Christ, and al●o in the life to come in eternal glory; yet so, as that Christ his son might be the first born, and might haue preferment and pre-eminence both in holinesse and suffering, and also in glory among those that are the sons of God by adoption, who in that regard are his brethren, and are many being considered by themselves. Now first the Apostle here speaks of Gods foreknowledge, that is, of his fore-knowledging of some, and his embracing of them in his eternal love as his own before the foundation of the world, he gives us to understand thus much. That God doth not then begin to love his children when they come to haue their being in the world, or come to be effectually called, but that he hath loved them from everlasting. Gods loving of his to life and salvation, doth not then begin when they are brought home by conversion and by effectual calling, but before they had a being in the world, Gods loving of his to life and salvation doth not begin with their conversion, but was before they had a being in the world. yea before the world was. And hence it is that the Scripture saith not, that in Christ sent into the world to work our redemption, the love of God towards his chosen was first conceived, but that it was then manifested, Tit. 2.11. The grace of God that bringeth salvation unto all men hath appeared: and Tit. 3.4. When the bountifulness and love of God our saviour towards man appeared. 2. Tim. 1.9.10. saith the Apostle, God hath called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given to us through Christ Iesus before the world was, but is now made manifest by the appearing of our saviour Iesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel. 1. joh. 4.9 In this appeared the love of God towards us, because God sent his onely begotten son into the world, that we might live through him. And so in many other places of Scripture we find this truth evidenced and made good: that God doth not then begin to love his children, when they come to haue their being in the world, or come to be effectually called, but that he hath loved them from everlasting. And the reason is, because they were present to him, and before him, and he did look on them in his beloved Christ Iesus before the foundation of the world, as Ephes. 1.4. Who hath chosen us in him before the foundation of the world. If any say, How then can Gods elect be at any time enemies to God, as Rom. 5.10. and consequently God an enemy to them? if they be loved of God from everlasting, how then can there be enmity between God and them at any time? To this I answer, as the Apostle doth touching the Iewes, Rom. 11.28. The Iewes, saith the Apostle, as concerning the gospel are enemies, but as touching election they are beloved for the fathers sakes. So indeed Gods chosen being yet in their natural state and condition, are enemies to God, and God is an enemy to them in respect of their corruption and sin, sin being opposite to good, yea to God who is goodness itself: but they are beloved of God as touching election: it is not their enmity towards him that can make him turn away his love from them in regard of election. Why but, will some say, it seems then that the persons and works of Gods chosen are pleasing to him before their calling and conversion, and that is agreeable to the doctrine of the Papists? I answer. We must know that there be different degrees of Gods love, as it is extended towards his chosen; in itself it admits neither more nor less, but as it is reached out to his chosen, there be different degrees of it: and Gods chosen are beloved of God before their conversion, as the elect of God onely known to him so to be, and in time to be called, with that degree of love that is proper to the elect uncalled: and when they are effectually called and justified, then they are loved with a further degree of his love, even to an actual acceptation of their persons, and of their good works, as pleasing to him in Christ. And so it still remaines a truth, that God doth not then begin to love his children, when they come to haue their being in the world, or come to be effectually called, but he hath loved them from everlasting. And for the use, first this truth confutes their opinion, who hold that God loveth not any sinner to life and salvation, It is erroneous and false, that God loues not any sinner to life and salvation, till he see his faith and repentance. till he do see his faith and repentance: that cannot stand with the truth now delivered. again, is it so that God doth not then begin to love his children when they come to haue a being in the world, or come to be effectually called, but that he hath loved them from everlasting? Su●ely the consideration of this may be a ground of sweet comfort to as many as find and feel the love of God shed abroad in their hearts; Comfort to as many as find and feel the love of God shed abroad in their hearts. they may thereupon assure themselves that the love of God shall never be taken from them. Did God love thee from everlasting, yea when thou wast an enemy to him, thy mind being set in evil works, as Colos. 1.21. and will his love now fail thee, thou being reconciled to him by his son through faith in his blood? Did God love thee before thou knewest of it, and will he now withdraw his love from thee, having testified and manifested his love to thee in special manner in thy effectual calling, and in setting his own stamp and image on thee, and having now marked thee out for one of his own? It is not possible. Though it may be so that for the present the Lord may seem to hid his face from thee, yet if ever thou hast had any pledge of his special love towards thee, comfort thyself, thou mayest be assured his love will never forsake thee, his love is eternal, and he hath loved thee from everlasting, and having testified that love of his to thee in special manner, he will still continue to love thee, and he will add one testimony of his love to another, and one measure of love to another: and therefore build thou on it for a certain truth, his love shall never fail thee, nor forsake thee: and that may be a ground of sweet comfort to thee. In the next place we are to mark that the Apostle placeth Gods foreknowledge before predestination: and he saith, Those which God knew before, he also predestinate, that is, as we heard, those which God did fore-acknowledge, and in his eternal love embrace as his own, and of his free love set apart to life and salvation, them he also fore-ordained or fore-appointed to be made conformable to Christ his son. Whence we are given to understand thus much. That the cause of Gods predestination to life and salvation is onely Gods fore-acknowledging of some, The cause of Gods predestination to life and salvation is onely Gods fore-acknowledging of some, and his free love to them. and his free love to them. The Lord from everlasting, and before the foundation of the world, fore-ordained, or fore-appointed some to be made conformable to the glorious image of his son, even to be like him in heavenly glory, nothing moving him thereunto but his own good pleasure and his own free love. And to this purpose that is a plain text, Ephes. 1.5. God hath predestinate us( saith the Apostle) to be adopted through Iesus Christ unto himself, according to the good pleasure of his will, in himself, nothing moving him thereunto out of himself, and according to the good pleasure of his will. And verse 4. the Apostle saith, God hath chosen us in Christ before the foundation of the world: and therefore not in ourselves, or with respect had to any thing in vs. Yea he saith further, that God hath chosen his in Christ before the foundation of the world, that they should be holy and without blame before him in love. Where we see, the Apostle puts down holinesse and salvation as an effect of predestination, and as things following Gods eternal election, therefore they cannot be the cause of it. And thus we find faith put as an effect of Gods predestination to life and salvation, Act. 13.48. As many as were ordained to eternal life believed. To the same purpose speaks the Apostle, 1. Pet. 1.2.3. Elect, according to the foreknowledge of God the Father unto sanctification of the Spirit, through obedience and sprinkling of the blood of Iesus Christ: not because of a lively hope, but unto a lively hope, by the resurrection of Iesus Christ from the dead. And Rom. 9.11. the Apostle saith, that God choose jacob before he was, or had done any thing, that election might be according to Gods free purpose. And to these might be added other testimonies euidencing thus much unto us, that the cause of Gods predestination to life and salvation is onely Gods free love, and that the Lord from everlasting hath fore-ordained some to be made conformable to his son in heavenly glory, nothing moving him thereunto but his own free love, and his own good pleasure: for why, Gods will and good pleasure is the sovereign and supreme cause of all things, there being in God all-sufficiency for the determination of his own will, and he need not go out of himself, or look to any thing out of himself, in the creature on which his will may be determined. And again, that order in fore-appointing some to life and salvation was most fit, which makes Gods purpose most firm and stable, and of most effect to his chosen; but to foreordain them to it merely of his free love, and of his own gracious pleasure, was fit to that end, that so his purpose might be unchangeable. And therefore doubtless the cause of Gods predestination to life and salvation, is onely Gods free love, and the Lord hath from everlasting fore-ordained some to be made conformable to his son in heavenly glory, nothing moving him thereunto, but his own free love, and his own good pleasure. And this truth is of use: first, for the confutation of some erroneous opinions: Some erroneous opinions of Papists, Arminians, and Anabaptists confuted. as first it convinceth the Papists of error, in that they hold and teach, that Gods predestination to life and salvation is on Gods foresight of mans faith and good works. And likewise the Arminians and Anabaptists are hereby convinced of error. The Arminians, in that they hold that God did fore-appoint some to life and salvation on his foresight of their faith, and perseverance in faith& holinesse. The Anabaptists, in that they hold that God hath predestinate some to be saved on their receiving of Christ, or believing in Christ, which is all one in effect with the opinion of the Arminians. These opinions are all of them erroneous and false, and they cannot stand with the truth now delivered: yea these opinions do all of them derogate from the all-sufficiency of God, and do make predestination to life and salvation conditional; and they make Gods will which is the highest cause, to depend on something inferior to it, and on something that doth follow on it, and is the effect of it, which is very gross. Why but, may some say,( it is the objection of the Arminians) those who are fore-ordained to life and salvation are chosen in Christ, Ephes. 1.4. and being chosen in Christ, they are foreseen believers when they are chosen, for none are in Christ but such as beleeue: and therefore on the fore-sight of their faith they were fore-appointed to life and salvation. To this I answer. It is true indeed, when Gods elect were chosen in Christ before the foundation of the world, they were foreseen such as should beleeue, and God did then foresee that they should in time beleeue in Christ, but they were not then foreseen actual believers. And again, though God did then foresee that they should in time beleeue in his son, yet it follows not that God did thereupon foreordain them to life and salvation, it is no good consequent: God did foresee they should in time beleeue in Christ, and therefore on his foresight of their faith he did appoint them to life and salvation; they might as well say, that the foresight of God that some should beleeue in his son, caused God to appoint his son to die for them: whereas the Scripture tells us plainly, that God appointed his son to be given for his chosen of his mere free love. joh. 3.16. God so loved the world that he hath given his onely begotten son, that whosoever believeth in him should not perish, but haue everlasting life. 1. joh. 4.9. In this appeared the love of God towards us, because God sent his onely begotten son into the world, that we might live through him. But say the Papists, The Author to the Hebrews saith, Hebr. 5.9. that Christ is made the Author of eternal salvation to all them that obey him: and therefore say they, Gods eternal election is on the condition of our obedience. The answer to this is easy. There is not a word in that text touching election or predestination. again, though none come to salvation unless they obey Christ, yet our obedience is not the cause, nor so much as an instrument of our salvation, but onely a thing annexed and adjoined, and necessary required in all that shall be saved, and as a way wherein all true believers must walk to salvation, as we haue it, Ephes. 2.10. We are his workmanship created in Christ Iesus unto good works, which God hath ordained that we should walk in them. And therefore doubtless notwithstanding these and other things objected by aduersaries of the truth, the point still remaines a truth, that the cause of Gods predestination to life and salvation is onely Gods foreknowledge of some, and his free love to them. And the opinions of Papists, of Arminians, and of Anabaptists, that Gods foresight of faith, and good works of faith, and perseverance in faith, and holinesse, and receiving of Christ, or believing in Christ, are the causes moving God to predestinate to life and salvation, they are erroneous and false, and we are to renounce them. And for a second use: is it so that the cause of Gods predestion to life and salvation is onely Gods free love, nothing moving him to foreordain some to be made conformable to his son in heavenly glory, but his own free love and his own good pleasure? Surely then all such as haue good evidence of it that they belong to Gods election, Comfort to such as haue good evidence of it that they belong to Gods election. must take notice of this to their comfort, and they must know that as God hath loved them freely, and of his free love fore-appointed them to life and salvation, so assuredly he will save them freely. Gods free love and his free grace is the cause of all good things that come from God to them from everlasting to everlasting. Their election is of grace, Rom. 11.5. their effectual calling is of grace, 2 Tim. 1.9. their faith is of grace, Philip. 1.29. their justification is freely of grace, Rom. 3.24. and their salvation shall be of grace, and of the free love of God, Rom. 6.23. Haply some will say, who knows not this, that understands the truth of God, and is rightly informed in it, that Gods free love is the cause of all good things that come from God to his children, and that Gods free grace is the cause of their salvation? It is true indeed, I grant that such as are rightly informed in the truth of God do know it, but yet sometimes Gods children do not aclowledge this. Is it not sometimes the speech of a child of God: Oh if I could come to such a measure of faith, or such a measure of ioy& delight in good things,& such like, I should be well, I should then think myself in an happy state? Now what is this but in some sort to lean to something in ourselves, as the cause of our happiness, and not to ascribe it wholly to the free love and to the free grace of God? Indeed it is true, the greater measure of faith, and the greater measure of inherent grace thou hast, the greater will be thy comfort, it being an evidence of Gods free love to thee in Christ; yet remember the ground of truth now delivered, God hath loved thee freely from everlasting, and he will assuredly save thee freely, and he will not respect any thing in thyself, thy faith or any other grace in thee, nor the excellency, goodness, or dignity of it in bringing thee to life and salvation as the cause of it. Yea know that so free is the love of God to thee, Note. that in his fore-appointing thee to life and salvation, he did not respect the merit of Christ as the cause of it. Indeed thou belonging to his election, he will save thee in and through Christ, and for his sake, but when he did fore-appoint thee to life and salvation, he did not respect the merit of Christ as the cause of it, so free is his love to thee. And therefore when thou feelest weakness of grace in thyself, if it be true grace euidencing to thee that thou belongest to Gods election, comfort thyself, and think thus with thyself, Surely the Lord will not put me back from salvation because the grace that is in me is but weak: no, no, he hath loved me freely from everlasting, yea so freely, as that in fore-appointing me to life and salvation, he respected not the merit of Christ as the cause of it: and therefore doubtless he will also freely save me without respect had to any goodness in me as the cause of my salvation. And that may be a ground of sweet comfort to thee when thou art troubled in regard of weakness of grace in thine own soul. Come we now to the determination of the act of Gods predestination here put down by the Apostle, namely this, conformity to the image of his son. Those which God knew before he predestinated them( saith the Apostle) to be made like to the image of his son: that is,( as we shewed) to be made conformable and like to Christ his son, partly in this life, both in holy actions and in holy sufferings, both in living according to the example of Christ, and in suffering after the similitude of Christ; and in the life to come, in full and perfect glory. Now the point hence offered in the first place is easily gathered: it is this. That God hath appointed his chosen to be like to his own son in holinesse. God hath appointed his chosen to be like to his own son in holinesse. Those whom God hath fore-appointed and fore-ordained to be like to his son in heavenly glory, he hath also appointed to be like to his son in a measure of true holinesse, both inward and outward, both in their hearts and lives; and all that shall be like to Christ in glory, they must by the Lords fore-appointment be first like to him in a measure of true holinesse. And hence it is that we are often exhorted and stirred up in the Scripture to be like to Christ, and to imitate him in holinesse, as Philip. 2.5.6. saith the Apostle, Let the same mind be in you that was even in Christ Iesus. As if he had said, Be ye humble and lowly minded as Christ the son of God was. And it is the exhortation of Christ himself, Matth. 11.29. learn of me, that I am meek and lowly in heart: be ye like to me in meekness and lowliness. And he tells his disciples, joh. 13.14.15. that if he their Lord and master had washed their feet, so ought they to wash one anothers feet, and to be serviceable one to another in the duties of love, and that in the meanest and basest office, to the washing of the feet one of another: and he subjoins, For I haue given you an example, that ye should do even as I haue done to you. And thus we find that we are stirred up to forgive our brethren, having matter of quarrel and of just complaint against them for some injury offered or done by them, as Christ hath forgiven vs. Coloss. 3.13. forgiving one another if any haue a quarrel to another; even as Christ forgave you, even so do ye. I might instance in many other particulars wherein we are stirred up to be like to Christ, and to be conformed to the image of Christ, and to imitate him in holinesse. Wherein we are not to imitate Christ. Indeed we are dot to imitate Christ in the works proper to his Godhead, as in working miracles, and the like, nor in the works of his mediation, as in the work of redemption, and in satisfying for sin, and such like: but in the works of godliness, Wherein we are to imitate him. sanctification and holinesse, therein we are stirred up to imitate Christ, and to be like to him; yea therein we are to labour to resemble him as much as is possible, yea to be pure as he is pure, as saith S. John, 1. joh. 3.3. every one that hath this hope: as if he had said, every one that hopes and looks, on good ground, to be like to Christ in glory, must labour to be like to him in holinesse and purity: whereby Saint John confirms the truth of the point in hand, that those whom God hath fore-appointed to be like to his son in heavenly glory, he hath also appointed them to be like to his son in a measure of true holinesse; and they must in their measure be pure as he is pure, and holy as he is holy, before they come to be like to him in glory. And the reasons of it are these. First, as the Lord hath appointed his chosen to end their glorification in heaven, so hath he also appointed them to go on in the way that leads and brings to it, and that is the way of holinesse and sanctification. again, such as come to be partakers of Christ his glory in heaven, are first by the Lords own order made fit for it in this life, not onely by a real imputation of Christ his righteousness to their justification, but also by their measure of inherent holinesse and sanctification. And therefore doubtless those whom God hath fore-appointed to be like to his Son in heavenly glory, he hath also appointed them to be like to his son in a measure of true holinesse: and all that shall be like to Christ in glory, they must by the Lords appointment be first like to him in a measure of true holinesse. Now for the use of this, let us take notice of this truth, and on this ground learn to take heed we deceive not ourselves. They deceive themselves who think they shall go to heaven,& yet re not like to Christ in the least measure of holinesse. Thousands in the world haue this conceit, that they shall go to heaven, and that they shall partake with Christ in glory, and yet they are not like to Christ in the least measure of holinesse; they are filthy, and they are openly profane, their hearts and lives are soiled with many foul and abominable sins, and they bear the express image of the divell, and they are like to him: poor souls they deceive themselves. And take thou heed of this deceiving thyself, whosoever thou art, Art thou one that hast no dram of holinesse in thee? Art thou filthy and profane? Yea is it so with thee that whatsoever is holy thou dost hate and loathe it, and thou canst not abide it, no not in others? Dost thou belch out thy venom against others who desire and endeavour to be holy? And dost thou say they will be hanged, and they will all go to the divell? Surely thy case is fearful, and it seals up to thee this fearful conclusion, that thou art not onely a child of wrath, as all are by nature, but that thou art a child of perdition, and that God never appointed thee to be like to Christ in the glory of heaven. Dost thou live as a limb of the divell, and beate the express image of the divell, and dost thou think that thou shalt be like to Christ in glory? Dost thou think that thy body which thou makest an instrument of whoredom, of drunkenness, and settest out in pride and vanity, shall be made like to the glorious body of the Lord Iesus? No, no, if grace to amend thy life be not granted to thee, assuredly God never appointed thee to life and salvation. Thou must be like to Christ the son of God in holinesse, or else never look thou to be like him in glory: yea know it for a certain truth, thou must be more then civilly honest. Dare any man say that Christ was no more but civilly honest? if he do, he blasphemes. And therefore think not that thy civil honesty will carry thee up to heaven, and that thou being onely civilly honest shalt one day be like to Christ in glory: no, no, thou must in some measure be pure as Christ is pure, and holy as he is holy, or else never look thou to come where he is to the glory of heaven: and so for a second use. What a precious thing then is true holinesse, and what an excellent thing is conformity to Christ in a measure of true holinesse? Why, surely it is so precious and so excellent, What a precious thing true holinesse is. as it makes a man or woman able to read their own names written in heaven, which may yield them matter of rejoicing, as Christ tells us, Luke 10.20. Let then the world mock and scoff at holinesse& purity, but let us make precious account of it, and esteem it better worth then all things in the world, and labour after it: true holinesse and conformity to Christ will make us able to see ourselves in the number of those whom God hath from everlasting appointed to be like to his own son in heavenly glory; and finding it in ourselves, it will give ●s matter of ioy unspeakable and glorious, as 1. Pet. 1.8. and therefore let us make precious reckoning of it, and labour for it above all things in the world: and so I pass from that. Now in the second place, in that the Apostle saith, those which God knew before, he predestinated them to be made like to the image of his son, that is, as before we shewed, in this life, like to him in holy actions, and in holy sufferings, we may further gather this point. That those whom God hath afore appointed to be like to his son in heavenly glory, All that shall partake with Christ in glory must also be partakers of his sufferings. he hath also appointed them to be like to his son in a measure of suffering. All that shall partake with Christ in glory, they must also be partakers of his sufferings, as the Apostle speaks, 1. Pet. 4.13. and they must drink of the cup that Christ drank of, as he told the sons of Zebedeus, james and John, Mar. 10.39. Mat. 16.24. the Lord Iesus saith, If any will follow me, let him forsake himself, and take up his cross and follow me. Acts 14.22. Paul and Barnabas exhorted the disciples to continue in the faith, affirming that through many afflictions we must enter into the kingdom of God. And to this purpose we might bring many other testimonies c●●●irming this truth, that all that shall partake with Christ in glory, they must also partake with him in suffering: and there is reason for it. The cross and suffering was the way by which Christ himself was to go to his glory in heaven, as he saith, Luke 24. 26. Ought not Christ to haue suffered these things, and to enter into his glory? and he was necessary bound, first to suffer, and then to enter into his glory; and therefore doubtless the members of Christ must be like and conformable to Christ their head, and they must go to glory in heaven by the same way that he hath gone before them: and whosoever looks to partake with Christ in glory, must first look to partake with him in a measure of suffering. And for the use, I will be brief in it, we stood on it at large verse 17. And first this truth discovers, that they deceive themselves who think they shall go to heaven without troubles, trials, crosses, and afflictions: They are deceived who think they shall go to heaven without trials, crosses, and afflictions. we must make reckoning of the cross, and make account to meet with afflictions in the way to heaven, and we must go by the cross to the crown of life and glory in heaven. And if we look to wear the crown of glory with Christ in heaven, we must in one kind or other wear the crown of thorns with him, and suffer with him here on earth. again in the second place, it may be matter of great comfort to Gods children, to consider that in their sufferings they are conformable to Christ, Comfort to Gods children that they are conformable to Christ in their sufferings. and that therein they are like the son of God, as one saith well, God hath many sons, and one onely son without sin, yet was not that son without the cross. The son of God came into the world and lived in the world without sin, but he got not out of the world without the cross: and shall we then who are sinful think much of the cross, we are herein no otherwise dealt withall then the Lord dealt with his own son, we are herein like to the son of God: and the consideration of that may cheer up our hearts, and yield us much comfort. Art thou then who art a child of God poor? remember Christ was so, he had not whereon to rest his head. Do men deal despitefully with thee? call to mind how the Lord Iesus was dealt withall, how he was reviled, mocked, buffeted, spit on, and many ways hardly dealt withall. Art thou troubled in mind and conscience? consider that the soul of the Lord Iesus was heavy to the death. And so in all thy trials and afflictions, thou suffering them with patience, and bearing them as they ought to be born, remember that thou art therein conformable to Christ the son of God, and like to him, and that may minister matter of great comfort to thee. For assuredly, as thou art like to the son of God in suffering, so shalt thou one day be like to him in the glory of heaven: and that may be a matter of great comfort to thee. There is yet something further to be gathered from these words, To be made like to the image of his son. It is not to be passed by without observation, that the Apostle saith, those which he knew before, he also predestinate to be made like to the image of his son, or conformable to Christ his Son, that is, in this life in holinesse, and also in suffering: we are to mark it, The Apostle saith not, Note. equal to the image of Christ the son of God, but like to his image, both in holinesse and in suffering: whence we might stand to show, that the conformity of Gods children to Christ in holinesse in this life, is not in full and absolute perfection, equal to the holinesse of Christ, but it is onely in similitude and likeness, they are truly pure as Christ is pure,& they are truly holy as Christ, in some measure, not in full perfection: but I pass by that, we haue had occasion often to speak of it, and onely note we hence thus much. That howsoever Gods children are like to Christ the son of God in suffering, The sufferings of Gods children though they be exceeding sharp, bitter, and painful, yet are they not equal to the sufferings of Christ. and they must be like to him in suffering in this world, yet they are are not equal to him in suffering. The sufferings of Gods children though they be exceeding sharp, and bitter, and pain●ull, yet are they not equal to the sufferings of Christ: all the pains that Gods children endure, be they never so grievous, are but as a dram in respect of the infinite weight of pain that Christ endured: and for this we haue further plain testimony of Scripture. Isai. 53.5. 6.7. the Prophet tells us, that Christ was wounded, and broken, and that the Lord laid on him the iniquity of us all, even that which the sins of all Gods chosen had deserved: yea he saith verse 10. That the Lord would break him: and we find that the evangelists set out the greatness& bitterness of Christ his sufferings by many weighty circumstances, as that he was sorrowful and grievously troubled, That his soul was heavy even unto death, Math. 26.37.38. That his cries were strong, and that he fell on his face and prayed, O Father if it be possible, let this cup pass from me, verse 39. That his agony was so great, That blood for sweat burst out of his body, and that an angel was sent to comfort him, Luke 22.43.44. That his complaint on the cross was, My God, my God, why hast thou forsaken me! Math. 27.46. All which do make plain, that Christ endured more grievous pains then ever did any. And that the sufferings of Gods children, though they be martyred, and though their sufferings be exceeding sharp and bitter, yet are they not equal to the sufferings of Christ. And there be reasons to lead us thus to conceive, as first this. The Lord powred out on Christ the whole curse of the Law due to the sins of all his chosen, as the Apostle saith, Galat. 3.13. He was made a curse for us: but from the afflictions and sufferings of Gods children, the venom and bitterness of the curfe is removed and taken away, in that Christ was made a curse for them. And again, the Lord doth ever most wisely measure out afflictions and sufferings, according to the strength of those that lye under them, as he saith by the Prophet Isai. 57.16. He will not always be wrath, for the Spirit should fail before him, and he hath made the breath, and he doth proportion them to the end of their afflictions. Now we must needs grant that Christ his strengrh did far exceed the strength of any child of God, yea of all Gods children, he being God and man in one person, and the end of his suffering was satisfaction for sin, as we haue it in the place before cited, Isai. 53.5. He was wounded for our transgressious, he was broken for our iniquities, the chastisement of our peace was vpon him, and with his stripes are we healed: but the end of the sufferings of Gods children is onely correction, or trial, or witnesse-bearing to the truth of God, and such like. And therefore doubtless howsoever Gods children are like to Christ the son of God, and they must be like to him in suffering, yet are they not equal with him in suffering; and though their sufferings be exceeding sharp and bitter, yet are they not equal or comparable to the sufferings of Christ. And for use. First on this ground of truth, let every child of God learn when he lies under the hand of God in any affliction, to be lead from thence to consider what Christ hath suffered for him. When a child of God is in any affliction he is then to consider what Christ hath suffered for him. When thou findest a little torment, and a little pain in the least part of thy body exceeding bitter, and sharp, and painful, oh consider then with thyself what bitterness was in the whole sufferings of Christ: Christ drunk the full cup of the bitterness of Gods wrath, and thou dost but onely sip and taste of it, ot rather indeed not so much as taste of it; the cup is sugared and sweetened to thee by the bitter sufferings of Christ. Dost thou feel the pain of the gout, ston, toothache, or the like grinding and gripping pain to be so grievous to thee, as to be eased of that pain thou couldst with all thine heart wish thyself out of the world? let that pain lead thee to consider the infinite pain and torment of Christ his sufferings, and what he hath suffered for thee and for thy redemption, let it lead thee to consider of thy sins, that were the cause of the sufferings of Christ. When thou liest under any grievous pain and torment, think thus with thyself: Surely that which I endure or can endure is nothing to that which the Lord Iesus endured, and that for my sins, and thereby be stirred up to take heed of sin and to avoid it: think thus with thyself, sh●ll I by my sins pierce Christ his sides again, for indeed by those sins thou dost as much as in thee is, put new passions on the Lord Iesus, and pierce his sides again, and even add torments to him that shed his blood for thee, and suffered the extremity of Gods wrath for thee, and that is most vile and monstrous. When therefore thou art under any grievous pain, let it lead thee to remember the bitter passion of the Lord Iesus, and withall remember that thy sins were some cause of the bitterness of his painful passion, yea that by thy sins thou dost as it were put new passions on him, and let that teach thee to make conscience of every sin, both in thought, word, and dead. again, is it so that the sufferings of Gods children, though they be sharp and bitter, The fault of those who in time of great affliction break out& say, never any suffered that which they endure, discovered. yet are they not equal to the sufferings of Christ? Surely then the consideration of this may check that thought that sometimes ariseth in the hearts of some in the time of their great afflictions: sometimes it breaketh out of their mouths, never was any in like case that they are in, never was any so grievously afflicted as they are; it is thus sometimes with Gods own children. The Church, Lamen. 1.12. cries out, Behold and see if there be any sorrow like unto my sorrow. Now if such a thought arise in thine heart in the time of thy great and grievous afflictions, learn to check it by calling to mind the bitter passion of the Lord Iesus, and remember that the pain thou endurest is but as a dram in comparison of the infinite weight of pain that Christ endured, and as nothing to the bitterness of his suffering. But it may be thou wilt say, Satan being ready to suggest it to thee, my sufferings are nothing in comparison of the sufferings of Christ, but am I or any one living, being but a mere man, able to endure that which Christ endured, he being God and man? It is true indeed, thou art not able to bear what Christ endured, but withall remember what was before delivered, that the Lord doth therefore measure out thy afflictions accordingly proportionable to thy strength; and remember also that that which makes thy sufferings bitter indeed, namely the curse, that is removed from thee thou being in Christ. And if thou further say, Yea but never was any member of Christ so grievously afflicted as I am. Thou art therein also deceived, for without question those eminent men, Abraham, job, Daniel, david, and others whose sufferings the holy Ghost makes exemplary, were far more grievously afflicted then thou art, they were endowed with greater strength to bear afflictions then thou art,& therefore doubtless their prayers and afflictions were greater then thine, and thou art not tried like one of them. And therefore lay aside such reasonings, they are but reasonings of the flesh, they are but thoughts arising from thine own corruption, when thou thinkest that never was any so afflicted, or so tormented as thou art, and learn to cast them out of thine heart. There is yet one thing further offered from these words: Made like to the image of his son. In that the Apostle saith, Those which God knew before, he also predestinate to be made like to the image of his son: the words being understood as before we haue shewed, we are further given to understand thus much. That Gods chosen shall one day be conformed and made like to the Lord Iesus in heavenly glory: Gods chosen shall one day be made like the Lord Iesus in heavenly glory. they shall one day, namely at the day of iudgement, in their measure, be glorious as Christ is glorious, in their bodies, and in their souls: their bodies shall then shine in brightness and glory, like to the glorious body of Christ, and their souls shall then be invested with glory like the blessed soul of Christ. Philip. 3.21. the Apostle speaking of himself, and of other true believers saith, Christ shall one day change our vile body, and fashion it like to his glorious body. And revel. 19.8. it is said, the bride, that is, the Church, shall be arrayed with pure fine linen, and shining, she shall haue a most pure and glorious vesture put on her. Math. 13.43. Christ himself saith, that at the end, The just shall shine as the sun in the kingdom of their Father. Colos. 3.4. the Apostle saith, When Christ which is our life shall appear, then shall ye also appear with him in glory. And 1. John 3.2. We know( saith Saint John) that when he shall appear, we shall be like him. All these testimonies do evidence and confirm this truth, that Gods chosen shall one day, namely at the day of iudgement, be made like to the Lord Iesus in heavenly glory, and shall then be glorious as Christ is glorious, in their bodies and in their souls. And indeed it cannot be otherwise, it is the unchangeable purpose of God it should be so and the Lord Iesus hath made it known in that excellent prayer of his, recorded John 17.24. that it is his will it should be so, Father I will that they which thou hast given me be with me, even where I am, that they may behold my glory which thou hast given me. It is his will that all his members should be with him where he is, and be partakers of his glory. If any ask what that glory shall be, I must answer: If I had the tongue of men and Angels I am not able to express it: the Apostle expresseth it in very weighty but yet in general terms, 2. Cor. 4.17. A most excellent and an eternal weight of glory. And for the use briefly. What an excellent comfort is this to as many as find themselves in the number of Gods chosen? Comfort to as many as find themselves in the number of Gods chosen. no sooner shall Christ appear from heaven in his glory, but they shall also be made most glorious, even like to Christ in glory both in their bodies and in their souls. What though it be so then that thou who art a child of God, art now contemned and despised in the world, and thou art held base in the world, and the proud rufflers of the world look big on thee, and hold thee not worthy to bear their shoes? Care not for it, remember this to thy comfort, a day will come when thou shalt be honoured before men and Angels, and shalt be made like to the Lord Iesus in heavenly glory, and in heaven be glorious as he is glorious, in thy body and in thy soul. Yea know it for a certain truth, it is as possible that Christ himself should not be glorious, as that thou shouldst not be like him in glory at his appearance: and what an excellent comfort may that be to thee? And for a second use: How ought this to affect the hearts of all that find themselves in the number of Gods children, and to possess their souls with a longing desire after the coming of the Lord Iesus to iudgement? They who find themselves in the number of Gods children ought earnestly to desire the coming of Christ to iudgement Surely the consideration ought to stir them up to desire that the Lord Iesus would now break the heauens, and that they might now see him coming in the clouds. No sooner shall he appear in his glory, but they shall be like him in glory, in their bodies and in their souls. Indeed if the glory we look for( we being the children of God) were either uncertain, or certain glory, but small, it might be but a small inducement to long after it, but seeing it is as sure that we shall be glorious in our bodies and in our souls, as Christ the God of glory is glorious, how shall not this quicken and stir up our hearts, and fill our hearts with an earnest longing for the appearance of the Lord Iesus. Come we now to the second general thing laid before us in this verse, namely, the limitation of the conformity to the image of Christ the son of God, in the last words of the verse: That he might be the first born among many brethren. The meaning of which words I shewed before to be this; that those which God knew before, he also predestinate, to be made like to the image of his son, in holinesse, in suffering, and in full and perfect heavenly glory: yet so, as that Christ his son might be as the first born, and might haue preferment and pre-eminence in holinesse and in suffering, and also in glory among those that are the sons of God by adoption, who in that regard are his brethren, and are many being considered by themselves. Now in that the Apostle gives to Christ the son of God priority, preferment, and pre-eminence, in holinesse, in suffering, and in the glory of heaven: and saith, he is as the first born among many brethren, we may easily see. That Christ Iesus the son of God is to be preferred in honour and dignity before all his members, Christ Iesus is to be preferred before all his members in honour& dignity. both in heaven and in earth, and he is to haue pre-eminence above them in all things, as the Apostle saith in express terms, Coloss. 1.18. He is the head of the body of the Church, he is the beginning and the first born of the dead, that in all things he might haue the pre-eminence: for indeed, in him dwells all fullness, as the Apostle there subjoins, verse 19. both the fullness of the Godhead bodily, as we haue it, Col. 2.9. and the fullness of grace and truth, as it is, joh. 1.14. And as the Apostle saith, Ephes. 1.20.21. He is exalted to the right hand of God in heaven, and set far above all principality, and power, and might, and domination, and every name that is name, not in this world onely, but also in that that is to come. The Lord Iesus as man is exalted above every creature in heaven and earth: his manhood being personally united to his Godhead, it is fit that he should haue the prerogative and pre-eminence above all things; and therefore he is to be preferred in honour and dignity before all his members both in heaven and earth, and to haue pre-eminence above them in all things, which I note in a word: and for the use. It may discover who they be that teach true and sound doctrine touching the Lord Iesus, Who they be that teach true and sound doctrine touching the Lord Iesus. 1. Cor. 1.24. 1. Cor. 2.2. namely, those who in their doctrine give Christ his due honour, and give him pre-eminence in all things. The whole doctrine of the Apostle Paul runs on Christ, and is as a goodly building set on Christ the foundation, as himself speaks, 1. Corinth. 3.11. And no man more advanced the glory of Christ then he did. 1. Corinth. 1.24. We preach Christ the power of God, and the wisdom of God. And Chap 2.2. I esteemed to know nothing among you save Iesus Christ, and him crucified. And almost in every line of his Epistles he runs on the name of Christ, and on the aduancement of his glory. And doubtless they teach Christ truly and soundly, who thus in their doctrine give him his due honour. And it is a special note by which we may discern who they be that expound the writings of the Apostles aright,& derive doctrines from thence agreeable to the meaning of the holy Ghost, namely, they who with the Apostle preach Christ with all due respect of his glory in the work of redemption and salvation, and without any impeachmennt or derogation from him, in regard of his Kingly, Priestly, and prophetical office, and they that teach Christ in all things to haue pre-eminence. And if by this note we examine the doctrine of popery, it will easily be found to be rotten and unsound. How do they impeach the honour of Christ, and rob him of his glory, and derogate from him in regard of his Kingly, Priestly, and Protheticall office? I might show it in diuers particulars: to instance but in one; what a monstrous derogation is it to the honour of Christ, in that they equalize the Saints departed with him, and make them their mediators between God& themselves, yea they blasphemously call the virgin mary Mediatrix, the mother of grace and fountain of mercy, and say, that she is placed in the throne with God the Father, and that she may command Christ her son. Thus monstrous and blasphemous are they in their doctrine: and thus do they grossly derogate from the glory of Christ, now advanced to the highest heauens, and preferred in glory above all his members. And therefore their doctrine is unsound, erroneous, and damnable., and we are so to hold it, and to renounce it. Now further, in that the Apostle here saith, that Christ the son of God is as the first born among many brethren, that is, among those that are the sons of God by adoption, who are many being considered by themselves, we are given to understand thus much. That all true believers, all such as truly beleeue in Christ, they are brethren to Christ: All true believers are brethren to Christ. and there is that relation between Christ and all true believers, that there is between the elder brother or first born brother, and the younger brethren. Christ is the first born or elder brother, and all true believers are as younger brethren to him. And this Christ himself affirms, joh. 20.17. joh. 20.17. saith he to mary, Go to my brethren, and say to them I ascend to my Father and to your Father, and to my God and to your God. And Matth. 12.49. ●0. when one told Christ that his mother& his brethren stood without desiring to speak with him, the text saith, He stretched forth his hand toward his disciples and said, Behold my mother& my brethren, for whosoever shall do my Fathers will which is in heaven, the same is my brother, my sister, and mother. As if he had said, whosoever they be that truly beleeue in me, and show forth the power of their faith in holy obedience to the will of my Father, they are my brethren, and sisters, and mother. And we find, Mat. 25.40. it is said, that Christ shall say at the day of iudgement to them on his right hand, In as much as they did good to the least of his brethren, they did it to him: accounting true believers to whom any good is done, as his brethren. And Hebr. 2.11. it is said, He is not ashamed to call them brethren. And Psal. 22.22. it is thus prophesied and foretold of Christ, I will declare thy name to my brethren. It is a clear point often made known to us in the Scripture, that all true believers are brethren to Christ, and that there is that near relation between Christ and all true believers, that there is between the elder brother and the younger brethren. But yet know, that we mistake stake not the matter, that the brotherhood that is between Christ and tine believers is not carnal, it is not in regard of the flesh: though the son of God took flesh on him, and affirmed our nature into unity of person with his Godhead, and in that respect became like to us in all things, sin onely excepted, yet is it not in respect of flesh and blood that true believers are brethren to Christ, for then were every man in the world brother to Christ, but the brotherhood that is between Christ and true believers is a spiritual brotherhood: and the ground of it What the brotherhood between Christ& true believers is,& the ground of it. is the spiritual union with Christ,& new birth, in that true believers are united to Christ by the bond of the same Spirit, and in that they are born of God, as 1. joh. 4.1. in that they are begotten again by the immortal seed of the word, and by the work of the holy Spirit of God, as we haue it, joh. 1.12.13. As many as received him to them he gave power to be the sons of God, even to them that beleeue in his name, which are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God: and in that respect are true believers brethren to Christ, and there is that near relation between Christ and al true believers, that there is between the elder brother and the younger brethren. And for use, first on this ground of truth, let every true believer take notice of his honour& dignity, True believers are to take notice of their honour and dignity. his honour is exceeding great: in that he is a true believer he is brother to the son of God the great Lord of heaven and earth, which is a greater honour to him then if he were brother to the greatest Monarch in the world. And take thou notice of it, thou that art a true believer, learn thou to stand on thine honour, and shrink not from it for any disgrace that can be cast on thee in the world: for indeed it is the fault of some that would be held to be true believers and of the brotherhood of Christ, to pull back and to shrink when it is said to them in derision, you are one of the brotherhood. Oh consider with thyself, if thou be an holy brother indeed, the Lord Iesus, the great Lord of heaven and earth is thine elder brother, and thou art brother to him, and thou hast no cause to be ashamed of thy brotherhood: no, no, thou hast cause to boast of it with an holy boasting, and to profess it openly to the face of the proudest, that thou art one of them that they in scorn and derision call holy brethren, and that in that respect thou hast the Lord Iesus for thine elder brother; and withall remember the words of Christ himself, Mark. 8.38. If thou be ashamed of him and of his words, even to be accounted a professor of the name and gospel of Christ, and that in the midst of the rout of the wicked and profane, he will be ashamed of thee when he comes in the glory of his Father with the holy Angels. again, for a second use: is it so that all true believers are brethren to Christ, and there is that relation between him and them, that there is between the elder brother and the younger brethren? How then darest thou, whosoever thou art, offer the least wrong, or least indignity or disgrace to any true believer? terror to such as offer the least wrong, indignity, or disgrace to any true believer. How darest thou mock and scoff, or any way abuse the poorest member of Christ? Consider with thyself, he hath a brother that will take his part, and he is one able to right his wrong. We know that natural brethren though they sometimes jar among themselves, yet they will take one anothers part against a common enemy, so that wrong one and wrong all: and dost thou think that the Lord Iesus will not take the part of his brethren whom he loues dearly, and that with an everlasting love? Yes assuredly he will, and therefore dost thou wrong any true believer, yea dost to turn his glory into shane? as david speaks, Psal. 4.2. Dost thou cast that on him as a disgrace, which indeed is his greatest honour, that he is an holy brother, and one of the holy brotherhood? Assure thyself, the Lord Iesus his elder brother takes notice of it, and he will not suffer it, he will one day( if thou persist in thy wicked course) bring shane on thee, and cover thy face with shane before men and Angels, and will bring utter confusion on thy soul. And therefore be warned to take heed how thou dost offer the least wrong or the least disgrace to any true believer. Last of all: is it so that all true believers are brethren to Christ, and there is that relation between him and them, Comfort for poor despised and distressed members of Christ. that there is between the elder brother and the younger brethren? Then here is matter of great comfort for thee that art a poor despised and distressed child of God, cheer up thyself in this, thou art brother to the son of God the Lord Iesus, and assure thyself he will aclowledge thee so to be, even his dear beloved brother in thy greatest distress. It is not thy affliction that can divide between him and thee, and make him hid his face from thee, he will not be ashamed to call thee brother when thou art plunged into the deepest distress. He is not like the proud people of the world, who will know one in a gay coat and high place, but in baseness and poverty will not vouchsafe to look on him, though he be near to them in blood and kindred, yea their own brother. It is not so with the Lord Iesus, when thou art in the poorest plight, when thy back is bare for want of clothing, thy face lean and quiter altered with brinish tears that haue made furrows in it, when thou hangest down thy head, yea when all thy bones are disjointed by the racking tortures of the cruel tormentors; then will the Lord Iesus know thee, and graciously aclowledge thee for his dear beloved brother, and deal with thee as a kind and loving brother, even every way do thee good, yea do thee good to thine everlasting comfort: and that may be a matter of great comfort to thee. There be yet some things further offered from these words, That he might be the first born among many brethren. And in the next place, in that such as are the sons of God by adoption, are here styled by the name of brethren, we may easily see, that this is a title that belongs to all true believers, that they are brethren: and the point hence further offered is this. That all true believers are brethren. All true believers are brethren. All that truly beleeue in Christ are in as near relation one to another as natural brethren: they are not onely brethren to Christ, but they are also brethren one to another. So saith Christ himself, Matth. 23.8. speaking to his disciples, saith he, All ye are brethren. And it is an usual thing with the Apostles in their writings to style true believers by the name and title of brethren. Rom. 1.13. Now my brethren, I would that ye should not be ignorant. And Chap. 7.1. Know ye not brethren. Chap. 10.1. Brethren, my hearts desire, &c. And so in many places of his Epistles. Coloss. 4.15. saith the Apostle, Salute the brethren which are of Laodicea. It were easy to add many other places where true believers are styled by the name and title of brethren, plainly showing that they are as brethren one to another, and are in as near relation one to another as natural brethren, yea true believers stand in a more near relation one to another then natural brethren do: for why, the reason and ground of it is this. They are knit together into one body by the bond of the Spirit, as the Apostle saith, 1. Corinth. 12.13. By one Spirit we are all baptized into one body. By the Spirit men are more nearly conjoined then they are or can be by nature; by the Spirit they are made members of one mystical body, yea members one of another, as the Apostle saith in express words, Rom. 12.5. We being many are one body in Christ, and every one one anothers members. And therefore doubtless all true believers are as brethren one to another, and in as near relation one to another as brethren, or rather indeed in a nearer relation one to another then natural brethren. And for the use, first on this ground of truth, all true believers must learn to be affencted one to another, and to love one another as brethren, All true believers must be affencted one to another as brethren. even to love one another hearty and mutually, for so do natural brethren, unless they degenerate and grow out of kind. And so it was ever held odious amongst the very heathen, and a growing out of kind for men in nature nearly conjoined, to be far disjoined one from another in affection: and much more odious is it for such as are conjoined by the bond of the same Spirit to be disjoined one from another in inward affection of the heart. It is an usual thing in the Scripture to urge and press love under the name& title of brethren. Abraham used it as an argument to quiet matters, and to end all strife between him& Lot, Gen. 13.8. I pray thee let there be no strife between me and thee, neither between mine herdmen and thine herdmen, for we are brethren. Moses used no other argument to accord two Hebrews that were at discord, as we haue it, Act. 7.26. Sirs, ye are brethren, why do ye wrong one another? And it is the exhortation of the Apostle, Rom. 12.10. Be affectioned to love one another with brotherly love. And 1. Pet. 3.8. love as brethren. And it is worthy our marking that we find, Gen. 37. when Iosephs brethren forgot him to be their brother, or at least did not so consider him, Gen. 37.19 20 they said, Behold this dreamer cometh, come therefore let us slay him, and cast him into some pit, verse 19.20. but when they consider him as their brother, then they think of a more mildred and gentle course, and they say, Come and let us sell him to the Ishmeelites, and let not our hands be vpon him, for he is our brother and our flesh, verse 27. Verse 27. Let then this lesson so often urged and pressed in the Scripture, be learned by all of us that profess ourselves true believers, A needful lesson to be learned of all true believers. in that respect we are brethren; and let us learn to be affencted one to another,& to love one another as brethren: yea let all of us that profess fellowship& communion of the Spirit, consider that we haue one God to our Father, one Church to our mother, Christ our elder brother, and that we are begotten of the same immortal seed, nourished with the same milk of the word, drink of the same cup, eat of the same bread in the Sacrament, and that we all look for the same blessed inheritance, and therefore ought to be knit together in the bond of love. Yea remember we that brotherly love is the badge and cognisance of Christ his disciples, joh. 13.35. By this shall all men know that ye are my disciples, if ye haue love one to another. Yea consider we that brotherly love is a thing not onely taught by precept, but also inwardly taught and implanted in the hearts of all that are partakers of the Spirit of God. mark what the Apostle saith, 1. Thes. 4.9. Touching brotherly love ye need not that I writ unto you, why so? for ye are taught of God to love one another. As if he had said, as natural brethren( not degenerate and becoming unnatural) are taught by nature to love one another, so you to whom God hath given his holy Spirit, are taught by the Spirit of God to love one another. Whence we may reason thus with ourselves: If brotherly love be a lesson taught by the Spirit of God, who then is the teacher of deadly hatred? who puts into any man or woman swelling and heart-burning against their brerhren? are these lessons taught of Gods Spirit? No, no, he is the God of peace and love, and these are the teachings of another spirit, even of that spirit who is the author of confusion, and sour of dissension among brethren: these are the teachings of the divell himself, and take we heed of them, yea take thou heed whosoever thou art, that thy heart be not estranged and drawn away in the affections of it from others in whom thou mayst discern the image of God, and the true fear of God, because they differ from thee in iudgement and opinion touching matters of circumstance and Church-gouemment; and let not thine heart vent out the malice of it in bitter words against such persons. How darest thou professing the true fear of God, prefer a Preacher that in his teaching derogates from the infinite merit of Christ his death, his suffering being of infinite merit, because the person that suffered was both God and man, when it is said that the Church was purchased with the blood of God, Acts 20.28? how darest thou prefer such a Preacher before one who is sound and faithful in his teaching, because haply he tells thee, and offers to make it good, that in the four evangelists there is not a word of church-government? Surely thy hard censuring of such a man is either out of thy weakness of iudgement, or out of the malice of thine heart, or from both; and it is thy sin, and take thou notice of it, and learn to be reformed, and labour thou to be knit to all that truly fear God, and bear the image of God in a measure of true holinesse, in the true love and affection of thine heart, though they differ from thee in iudgement in matters circumstantial. And if thou haue not learned this lesson, surely thou art not taught of the Spirit of God. again, is it so that all true believers are as brethren, and are in as near relation, and rather nearer then natural brethren? Surely then they must be affencted with the miseries one of another as brethren: True believers must be affencted with the miseries one of another as brethren. and when we that profess ourselves true believers, either see or hear of the troubles and afflictions of the Church and people of God, though they be far from us, we must be touched with a feeling of them, as the afflictions of our brethren. Heb. 13.1. saith the author of that Epistle, Let brotherly love continue: and then he subjoins verse 3. Remember them that are in bonds, as though ye were bound with them: and them that are in affliction, as if ye were also afflicted in the body. Thus are we to do, even when our state is prosperous, then are we to be touched with a feeling of the afflictions and miseries of the people of God. Excellent and memorable is the example of Nehemiah, Nehem. 1.4. though he for his part was in health, and high place, and in great favour with the King, yet when he heard of the afflictions and distress of jerusalem, the text saith, He sate down and wept, mourned certain dayes, and he fasted and prayed before the God of heaven. And if we be not thus affencted with the troubles and afflictions of the Church and people of God, it is a sign we are not of the same brotherhood with them: let it be thought on. One thing remaines yet to be noted: the Apostle here saith, Christ the son of God is the first born among many brethren: whence note we. That the brethren of Christ, namely, true believers, and the adopted sons and daughters of God, are many, and the number of such as shall be saved is great, The number is great of such as shall be saved. 1. King. 19.18 and they are many thousands, yea many millions that shall go to heaven. The answer of God to Eliah when he complained that he was left alone, recorded by the Apostle, Rom. 11.4. was, that he had reserved unto himself seven thousand which had not bowed the knee to baal. revel. 7.4. we read that the number of them that were sealed of the tribes of the children of Israell was an hundred and four and forty thousand. And verse 9. John saith, He beholded, and lo a great multitude which no man could number of all nations, and kindreds, and people, and tongues, stood before the throne, and before the lamb clothed with long white robes, and palms in their hands. Now the reason of it, that the number of the brethren of Christ and of the adopted sons of God is great, and that they are many that shall be saved, is, because it makes much for the glory of God, and for the magnifying and setting out of the greatness of Gods mercy. objection. Christ saith, Matth. 7.14. The gate is straite, and the way narrow that leadeth unto life, and few there be that find it: how then is that true, that the brethren of Christ, namely, true believers, and the adopted sons& daughters of God, are many, and the number of such as shall be saved is great, and they are many thousands, yea many millions of thousands that shall go to heaven? The answer is. Christ here speaks comparatively, that in comparison of the wicked they are but few,( and therefore universality or multitude is no good note of the Church,) but simply considered by themselves, they are many. But some may say, It seems then that the mercy of God is less then his iustice. No, it is his wonderful mercy that any one is saved, all having sinned and made themselves liable to the wrath of God: and therefore many being saved, the mercy of God is exceeding abundant and unspeakable. And for the use, let this be a ground of comfort to us, to support us, and to hold us up when we see times of distress and havoc; and learn we on this ground not to measure Gods Church after our own sense: and when idolatry, superstition, open wickedness and profaneness, bloody persecutions and slaughters do overspread all, Comfort to us when we see times of distress,& havoc of the Church, and when idolatry& open propnanenesse,& bloody persecutions do overspread all. let us not then think that Gods Church is quiter ouer-turned and come to utter ruin. No, no, let us know to our comfort, that in that confusion the Lord hath many thousands that belong to him, and do truly beleeue in Christ, and truly fear the Lords and the Church of God shall never be brought to such a scantling in the most difficult times, but that there shall be many thousands which shall worship God in spirit and truth. The Church of God can never utterly fail: Christ hath promised, Matth. 16.18. that the gates of hell shall never be able to overcome it. And this may be a ground of comfort to us, to stay us, and to hold us from fainting, and from shrinking from our holy profession in the hardest times that can come. Come we now to the 30. verse. VERSE 30. moreover, whom he predestinate, them also he called, and whom he called, them also he justified, and whom he justified, them also he glorified. I Shewed you when I entred on verse 29. that in that and this 30. verse our Apostle proves, that all things, even afflictions work for the best to those that are called according to Gods eternal purpose, and that by two arguments. The first laid down verse 29. which we haue already handled. Now his second argument proving that conclusion, is in this 30. verse: and it is taken from the infallible certainty of that order which the Lord holdeth in bringing his chosen to life and glory in heaven: even from the first ground and beginning, and the first cause of it, to the thing itself, their full and perfect glorification in heaven. And the argument stands thus. That the Lord having of his free love from everlasting, and before the world was, fore-appointed, and fore-ordained his chosen to life and glory in heaven, he certainly proceeds, and he goeth on in his manifestation of that his love, and in the accomplishment of his own eternal purpose, in that order that he hath appointed, by adding one degree of the manifestation of his love and of the accomplishment of his own purpose to another: and to his preordination and fore-appointing his chosen to life and glory, he adds in time their vocation, and to their vocation their justification, and to their justification the full accomplishment of his love to them, namely, their full and perfect glorification in heaven. And therfore it must needs be that all things work together for the best unto them that are called according to Gods eternal purpose. Now in this verse, for the general matter of it, the Apostle lays down four effects by which God doth witness his eternal love to his chosen, which are set down as four steps or degrees by which Gods chosen ascend and climb up to their blessedness in heaven, and those four degrees are inseparably linked and tied one to another, as so many links of a golden chain, and they cannot be broken off or severed one from another. As that God doth predestinate some to life and glory; and whom he hath predestinate, them he certainly calls; and whom he calls, them he justifies; and whom he justifies, them he also glorifies. moreover( saith the Apostle) whom he predestinate, them also he called: and whom he called, them also he justified: and whom he justified, them also he glorified. And of these four degrees, the first is done from all eternity and before all times, namely, predestination: and the other three they are effected in time. Come we now to search out the meaning of the words. Interpretation. moreover whom he predestinate. I shewed you in the verse foregoing what is the meaning of the word predestinate, namely, to appoint a thing to a certain end aforehand, and it is here to be understood of Gods act of predestination touching his elect, and that is plain from the context. In the verse foregoing the Apostle saith, Whom he knew before, he predestinate them to be made like to the image of his son: that is, in heavenly glory: and here he saith, Whom he predestinate, them he called, and justified, and glorified. And therefore it must be understood of predestination to life and glory in heaven, and so the meaning of the Apostle is, whom the Lord before all times fore-appointed and fore-ordained to life and glory in heaven, Them also he called. The word called was before expounded verse 28. Verse 28. and I there shewed that some are called, and that by the voice of God in the ministery of his word, but they answer not the call of God: and of such speaks Christ, mat. 20.16. Many are called but few are chosen. Others being called by the voice of God in the ministery of his word, they answer the call of God, and they are effectually called out of darkness into a marvelous light, as 1. Pet. 2.9. And in this sense is the word here taken: and the Apostles meaning is, Them also doth the Lord in time effectually work on by his holy Spirit, and bring them by the work of his good Spirit, through the preaching of his word, from ignorance and unbelief to true knowledge and faith in Christ, and set them out of the state of nature into the state of grace. And whom he hath thus called, them also he justified, The word justify hath many acceptions, I will not trouble you with them, it is here to be taken as a term fetched from courts of iustice, and it is opposed to condemning: so the Apostle himself makes opposition, verse 33.34. It is God that justifieth, who shall condemn? and so it signifieth to acquit and to absolve in iudgement. When therefore the Apostle saith, them also he justifieth, it is as if he had said, them also he acquitteth and absolveth both from the guilt and punishment of all their sins, and accounteth them just and righteous in his sight by Christ his righteousness imputed to them, and apprehended by faith, as the Apostle saith, Rom. 4.5.6. To him that believeth in him that justifieth the ungodly, his faith is counted for righteousness: as david declareth the blessedness of the man to whom God imputeth righteousness. And 2. Corinth. 5.21. the Apostle affirms, that Christ was made sin for us, who knew no sin, that we might be made the righteousness of God in him. And whom he justifieth, them also he glorifieth. To glorify is to make glorious, by putting away baseness and dishonour, and by putting on of honour and glory. Now the Lord doth make his chosen glorious, and put away their baseness, and put honour and glory on them, partly in this life, by making them holy; for their holinesse and sanctification in this life is their glorification begun. And hence the Church is said to be all glorious within, Psal. 45.13. And holinesse of life here in this world is termed glory by the Apostle, 2. Cor. 3.18. We are changed into the same image from glory to glory. But the Lord doth make his chosen fully glorious in the life to come in heaven, by making them there perfectly holy, their glorification in heaven being their sanctification consummate and made perfect, and by putting on their bodies and on their souls immortality, and full happiness and glory: both these are here to be understood under the word glorified. Them also he glorifieth: that is, them also doth the Lord make glorious, partly in this life, by making them holy, and by sanctifying them in part, in their souls and bodies; and in the life to come in heaven fully glorious, by making them perfectly holy, and by putting on their bodies and souls immortality, eternal life, and full and perfect happiness and glory. Now then thus conceive we the meaning of the Apostle in this verse, as if he had said. moreover, whom the Lord before all times fore-appointed and fore-ordained to life and glory in heaven, they also are by him in time effectually called, they are effectually wrought on by his holy Spirit, and brought by the work of his holy Spirit, through the preaching of the word, from ignorance and unbelief, to true knowledge and faith in Christ, and set out of the state of ignorance and unbelief into the state of true knowledge and faith in Christ Iesus: and they that are thus effectually called, they are also by him acquitted and absolved from the guilt and punishment of all their sins, and they are accounted just and righteous in his sight by Christ his righteousness imputed to them, and apprehended by faith: and they that are thus justified, they are also by him made glorious, partly in this life, he here making them holy, and sanctifying them in part, and in the life to come in heaven fully glorious, he there making them perfectly holy, and there putting on them, on their bodies and souls immortality, eternal life, and full and perfect happiness and glory. Now in that the Apostle here and in the verse foregoing speaks of Gods predestination, of his fore-appointing some to life and glory in heaven, I might stand to show that the doctrine of Gods predestination is a doctrine that ou●●t to be published and made known to Gods people. Some are of opinion that it ought to be concealed and kept from the people of God, but they are deceived, it is a thing revealed in the written word of God, and so it belongs to us, Deut. 29.29. Oh but some say, it is a doctrine that either works despair in men, or it makes them careless of the means of salvation, and of good works. It is not so, it is a special ground of true comfort and sound patience under the cross, and it doth necessary infer the use of the means of salvation, because whom God hath predestinate, them he doth in time convert, and will by the use of the means: yea it makes men set themselves seriously and cheerfully to do good duties, and they never do good works with such alacrity as when they know and beleeue that God in his eternal love towards them hath freely predestinated them to life and glory. They then love God, because he hath from everlasting appointed them to life and salvation, 1. joh. 4.19. but I will not stand on that. One point I will touch in a word, we see the Apostle here makes not the act of Gods predestination to life and glory in heaven universal, and reaching to all men and women in the world; but he bounds and limits it to some, namely, to such as in time are effectually called and justified, and shall in time be also glorified, he links these together inseparably. Whence the point is this. That Gods predestination to life and glory is not universal: Gods predestination to life and glory in heaven is not universal. it is not common to all men and women in the world, the Lord hath not from everlasting fore-appointed all and every man and woman in the world to eternal life and salvation, Gods election to life and glory is not universal. Act. 13.48. it is said, As many as were ordained to eternal life believed: thereby implying, that some were ordained to eternal life, and some were not. Rom. 9.22.23. the Apostle makes known that some were vessels of Gods mercy prepared to glory, and others were vessels of Gods wrath prepared to destruction. Ephes. 1.4.5. the Apostle doth appropriate Gods eternal election and predestination to life and glory onely to himself, and to other true believers, and saith, God hath chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love: And hath predestinate us, to be adopted through Iesus Christ unto himself according to the good pleasure of his will. And the reason of this, that Gods predestination to life and glory is not universal and reaching to all, is this. The Lord is both infinitely merciful and also infinitely just, and he will be known so to be: he will haue both his infinite mercy and also his infinite iustice manifested and declared to his glory, and by both, and that in respect of man, which could not haue been if all and every man in the world had been fore-appointed to life and glory in heaven; for then all must needs haue been saved, and then the Lord had made himself known to be a God of infinite mercy onely, and not of infinite iustice in respect of men. And therefore doubtless it is a certain truth, that Gods predestination to life and glory in heaven is not universal, it reacheth not to all and every man and woman in the world. And for use. First, this truth serves to discover the error of that opinion held by some, universal redemption by Christ held by some, confuted. that the work of redemption wrought by Christ is universal, that Christ died for all generally without exception of any, and that quoad efficatiam realem, and not onely quoad sufficientiam praetij: and that some notwithstanding are not saved, they say it is through their own default, because they will not. Besides the error of this position, it making the sin of man, death and hell, stronger then Christ, at least Gods purpose variable and subject to mans will, which are foul errors. Besides this, it cannot stand with the truth now delivered; for if predestination to life and glory be not universal, if it reach not to every man and woman in the world, then certainly Christ died not for all and every one, his death was not really effectual for all and every one. For the Scripture is plain that Christ died onely for Gods elect, and that he is the saviour of his Church and of his body, Ephe. 5.23. and that he onely redeemed his Church by his blood, Act. 20.28. I know the exception of the Arminians, His Church say they, that is, his visible Church, wherein are elect& reprobate, believers& vnbeleeuers. Now this exception the Apostle refutes and meets withall. Ephes. 5. he saith, verse 25. Christ gave himself for his Church: and then he subjoins by way of explication what he means by the word Church, verse 26.27. namely, that Church that he sanctifieth and cleanseth by the washing of water through the word, and that he makes to himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blame: which must needs be understood of the invisible Church, and of the elect of God onely. And therefore universal redemption wrought by Christ, touching the real efficacy of it, is but a device of mans brain, and we shall find it to be but a deceiving ground of comfort, if we rest on this, that Christ died for all: and if thou hast no better ground of comfort in the time of need,( as indeed many haue not) thou shalt find it will deceive thee, and when thy conscience shall be awakened and distressed, it will then be ready to exempt thee from the benefit of redemption, and will then tell thee, Christ indeed died for all, if all would receive him, but thou by thy sins hast cut thyself off from him, and therefore the benefit of his death belongs not to thee, and it will do thee no good. learn therefore to renounce it as erroneous and false, and a deceiving ground of comfort, that Christ died for all, and that the real efficacy of his death belongs to all. For a second use: is it so that the act of Gods predestination to life and glory is not universal? The Anabaptists confuted in that they hold universal election on condition of faith, and of obedience to the Gospel. Did not God from everlasting fore-appoint every man and woman in the world to life and salvation? Surely then the Anabaptists are deceived, and it must needs be erroneous and false which they hold and teach; that God did choose all men both good and bad to the kingdom of heaven, on condition of faith and of obedience to the gospel, for that is their position, as appears by their own words in a Pamphlet lately put forth by them. And to this purpose( forsooth) they make Gods election twofold, eternal and before the creation of the world, and actual and in time: and they say, Gods eternal election is Gods eternal purpose and decree to elect such persons to life and salvation in whom he findeth faith and obedience; and those persons he electeth to salvation for the quality he finds in them. And so they say, Gods eternal election is not of the particular person, but of the quality; and Gods actual election they say is his electing of those in time who are instructed and taught by the gospel preached, and do beleeue it and yield obedience to it, and so are actually chosen for their faith and for their obedience. And thus they make Gods eternal election to be a purpose in God before the creation of the world, to save all generally without exception of any, and a fore-ordaining of all to life and salvation, as well vnbeleeuers as believers, on the condition of faith and obedience, if they would beleeue and obey the gospel; and his actual election to be an electing and choosing of some to life and glory now believing the gospel, and now yielding obedience to it. A mere idle and foolish distinction, yea such as hath no ground or footing in the word of God. Where do they find in all the book of God such a distinction, let them show it if they can? In what gospel is it written, Beleeue and obey the gospel and thou shalt be actually elected? Indeed we find it written in the gospel, Beleeue and obey the gospel and thou shalt be saved. believing and obeying the gospel is a necessary antecedent to life and salvation, and is necessary required before salvation, but never do we find it to be an antecedent, going before Gods election to life and glory in heaven, and as a thing required to Gods election to life and salvation. God indeed decreed with himself to save through Christ all them that do beleeue, but their believing is not before Gods actual choosing of them to life and salvation, that we find not in any place of Scripture, but it necessary goes before their salvation. joh. 10.27. joh. 10 27. Christ saith, My sheep hear my voice, or beleeue in me, because I know them. But they say, We are sheep, or elect ordained to life and glory because we beleeue. again, when as they say, Gods eternal election is not of the particular person but of the quality, they speak absurdly. Did God choose faith and obedience to salvation? Did he choose these qualities to go to heaven, and not the person in whom these qualities of faith and obedience are found? But to take them in the best sense, and their meaning to be this; In regard they expound it, that God did purpose and decree before the creation to elect to salvation such persons in whom he should find faith and obedience, this being their meaning their position doth exceedingly derogate from the all-sufficiency of God, as if the Lord must be beholding to something in us before his will could be determined; and as if his will must depend on something out of himself in man, on which it may be determined to elect; yea it makes God to be in suspense touching that wherein afterwards on some sight he comes to be fully determined: as if the Lord who is infinite in wisdom, in will, and power, should thus demur with himself, I purpose if hereafter I shall find in men faith and obedience to the gospel, to choose them to life and salvation, otherwise not. Oh what a monstrous derogation is this from the Lords all-sufficiency! and how doth this derogate from the absolute will of God, and from the good pleasure of God, which is the supreme cause of Gods predestination to life and salvation, as Ephes. 1.5. Now for the places of Scripture they bring to prove that God did purpose and decree before the creation of the world to save all persons in whom he should find faith and obedience, they are not worthy the answering, they do fearfully abuse and pervert the Scripture, they bring that, Act. 17.28. where it is said, We are Gods generation, and they reason thus, All persons are Gods generation, therefore Gods eternal election is not of the particular person but of the quality. What an absurd kind of reasoning is this? doth it follow because all persons are Gods generation, and haue their being in him, therefore Gods eternal election is not of particular person, but of quality, or of persons thus and thus qualified? these things follow not one another. And for the places they bring to prove that God doth actually elect some to life and salvation now believing the gospel, and now yielding obedience to it, they are most impertinent, they prove no such matter: they bring Rom. 9.25. Ephes. 1.13.14. 1. Pet. 2.10. in all which places, if ye look into them, you shall find there is not a word touching Gods election, they imply no such thing, but they rather import effectual vocation and calling, or dwelling of the Spirit of God in the hearts of true believers to their sanctification, and to the assurance of their full redemption. Thus gross and thus absurd are the Anabaptists, both in their affections and proofs; and their opinion touching Gods eternal election to life and salvation, cannot stand with the doctrine now delivered, that the act of Gods predestination to life and glory is not universal and common to all men and women in the world. I haue stood somewhat longer in confuting their error, because of that book which may haply blear the eyes of the simplo, and deceive them; and I hear that some do begin to call the truth of God in question on that book. I leave them, and for a third use, is it so that the act of Gods predestination to life and glory is not universal? They who find themselves in the number of Gods chosen are exceedingly bound to admire& magnify Gods free love towards them. Doth it not reach, and is it not common to all and every man and woman in the world? How then are they who find themselves in the number of Gods chosen, and haue good evidence of it, that they are such as the Lord hath from everlasting fore-appointed and fore-ordained to life and glory, how I say are they bound to admire and to magnify the free love of God towards them? Surely that free love of God can never be sufficiently advanced and extolled: and consider it thou that hast good evidence of it, that thou belongest to Gods election. Did the Lord from everlasting set his free love on thee, purposing thy eternal happiness& salvation, and did he pass by others intending to glorify himself in their just punishment? How then canst thou sufficiently admire and magnify the free love of God towards thee? If the Lord had fore-appointed and fore-ordained all men and women to life and glory, it had been an infinite-mercie of God, and an infinite cause to praise him, but that the Lord hath of his free love set thee apart from all eternity to life and salvation, and passed by others, even many thousands, that makes the mercy of God to thee much more admirable, and thou art to consider it: and in that respect thou art to be stirred up much more to admire, and to magnify, and to praise the goodness and mercy of God towards thee, and to labour to be thankful to God for his great mercy. Now in the next place observe we, that our Apostle here goes on by degrees from predestination to glorification; he doth not presently subioyne glorification to predestination: he saith not, Whom he hath predestinate, them he hath also glorified, but whom he hath predestinate, them also he called, and whom he called, them also he justified. He makes known to us, that between predestination and glorification, there comes vocation and justification, and so gives us to understand thus much. That as God hath predestinate some, and fore-appointed them to life and salvation, so he hath predestinate them to be called and justified before they come to that life and glory. Though glorification necessary follow on predestination, yet doth it not follow immediately, but by those means which God hath appointed. Those that are predestinate to life and glory, they are also by that act of God appointed in time to be called, and justified, and sanctified. Those whom God did predestinate to life& glory in heaven, them also he appointed in time to be called, justified, and sanctified. And whomsoever the Lord hath in his eternal election decreed to save, them hath he also decreed to sanctify, and to make holy before they come to enjoy that salvation. That is a clear text to this purpose, Ephes. 1.4. God hath chosen us( saith the Apostle) in Christ before the foundation of the world, that we should be holy and without blame before him in love. 1. Pet. 1.2. the Apostle affirms of them to whom he writ, that they were elect according to the foreknowledge of God the Father unto sanctification of the Spirit, through obedience and sprinkling of the blood of Iesus Christ. And 2. Thes. 2.13. the Apostle speaks thus of the believing Thessalonians, that God had from the beginning chosen them to salvation through sanctification of the Spirit, and the faith of truth. It is then a clear point, that whomsoever the Lord hath fore-appointed and fore-ordained to life and glory, he hath also appointed them in time to be called, and justified, and sanctified, and to be made holy before they come to enjoy that life and salvation: and the reason and ground of it is. Because as the Lord hath ordained his chosen to an end, namely their glorification, so hath he also ordained them to be made meet and fit for that end, and hath ordained such means as shall effectually work for the fitting of them thereunto: and those means are, effectual vocation, justification, and sanctification: and Gods chosen are made meet and fit for life and salvation by their effectual vocation, justification, and sanctification. And therefore doubtless whomsoever the Lord hath from everlasting decreed to save, them hath he also decreed to sanctify, and to make holy before they come to enjoy that salvation. And this truth, for the use, it meets with that foolish and blasphemous manner of reasoning that is used by many in the world. Oh say they, if we be predestinate to be saved, A foolish and blasphemous manner of reasoning commonly used by some met withall. then we may live as we list, for howsoever we live, and though we live never so wickedly, yet we must needs be saved. A devilish kind of reasoning; men or women haue not this conclusion from God, nor from his word, but indeed from the divell, and from their own ignorance. Note. And herein appears the subtlety of Satan, he teacheth men in outward things wholly to distrust God, and to rely altogether on the means: but in matters of salvation he makes them lay all on Gods mercy, and on Gods purpose, without any regard had to the means. They might as well say, the Lord hath appointed that we shall live to such a time, and before that time come we shall not die, and therefore we need not use either meate or drink in the time of health, or physic in the time of sickness. This is most absurd even in reason: and it is blasphemous thus to reason in the matter of salvation. It is all one, as if wicked wretches should think they haue God at some advantage, that the Lord having appointed them to life and salvation, now they may do what they list, and they may now live according to the lusts of their own hearts, and yet the Lord cannot choose but save them. This is monstrous, thus to think, and thus to reason, and we are to take heed of this kind of reasoning: and know that thou thus reasoning, whosoever thou art, that very reasoning of thine is a fearful sign that thou art none of Gods chosen, but that( indeed) thou art in the state of reprobation, and in the way to damnation. Let us then ever remember, that Gods decree doth not remove the use of the means, but it doth stablish and confirm: and whomsoever the Lord hath from everlasting decreed to save, them hath he also decreed to call, to justify, and to sanctify, and to make holy, before they come to enjoy that salvation: and thou must find thyself thus wrought on, or else never look thou to come to heaven. Now in that the Apostle here subjoins to Gods act of predestination to life and salvation, his effectual calling of such as are predestinate, and saith, Whom the Lord hath predestinate, them also he called, we may gather some special points of instruction, I will speak of them in order. First this. That Gods chosen shall undoubtedly be in time effectually called, Gods chosen shall undoubtedly be in time effectually called. Gods effectual calling follows necessary on predestination to life and salvation. All those that belong to election of grace, and are in Gods eternal purpose fore-appointed to life and salvation, shall assuredly in time be effectually wrought on by the word and Spirit of God, and shall be brought out of the state of ignorance and unbelief, into the state of true knowledge and true faith in Christ, and out of the state of nature into the state of grace. joh. 6.37. saith the Lord Iesus, All that the Father giveth me, that is, all that are appointed to life and salvation, and so given to me of my Father, they shall come to me, they shall certainly come to beleeue in me, for so he expounds coming to him, verse 35. He that cometh to me shall not hunger, and he that believeth in me shall never thirst. And joh. 10.16. Other sheep I haue which are not of this fold, them also must I bring, and they shall hear my voice: they must be brought, or they shall certainly be brought to hear my voice, and to yield obedience to it. And verse 26.27. saith he to the Iewes, Ye beleeue not, for ye are not of my sheep; my sheep hear my voice, and I know them, and they follow me: as if he had said, those that are my sheep, because they are my sheep they hear my voice, and they shall certainly beleeue in me, and yield obedience to my voice and call. 2. Thes. 2. the Apostle having spoken thus of the believing Thessalonians, verse 13. that God had from the beginning chosen them to salvation through sanctification of the Spirit, and faith of truth, he subjoins verse 14. Whereunto he called you by our gospel, to obtain the glory of our Lord Iesus Christ. And we find it evidenced and made good in many other places of Scripture, that Gods effectual calling follows necessary, and certainly on his predestination. That all those that belong to Gods election, and are in his eternal purpose fore-appointed to life and salvation, shall certainly in time be effectually wrought on by the word and Spirit of God, and shall be brought out of the state of ignorance and unbelief, into the state of true knowledge and true faith in Christ. And it must needs be so, because as the Lord hath put a difference between his chosen and others, before all times, before the world was, and will make a final difference between them after all times, after the end of the world: so he will haue them differenced and distinguished here in this world, in their minds, wils, and affections, in their dispositions, in their lives and conversations: and there is no difference between them, either in inward disposition or outward carriage, till the Lord make it by the work of his Spirit and grace, and therefore effectual calling must needs follow on his predestination, and all that belong to Gods election shall assuredly be effectually wrought on by the word and Spirit of God, and shall be brought out of the state of ignorance and unbelief, into the state of true knowledge and true faith in Christ. But some will say, how can infants that belong to Gods election, and dying in their infancy, in their child-hood, be effectually called, they cannot hear the voice of God in the ministry of his word, they cannot understand it: how then are they wrought on? I answer, the Lord is neither tied to means, nor always to one and the same manner of working, the predestinate infants dying in their infancy, are undoubtedly wrought on by the holy Spirit of God, and are effectually called: for all that are predestinate, must be called, and are in time effectually called one way or other. But those infants are not called after the same manner that persons of discretion and yeares are, their inward and effectual calling is by some unutterable work of the holy Spirit of God not known to vs. But here a question will be further moved. It being so that effectual calling must needs follow on Gods predestination, some may demand, whether Gods chosen haue power to resist their effectual calling, and when the Lord is purposed to call them effectually, whether they can then withstand the grace of Gods Spirit, and altogether reject that grace or no? If either the Papists or the Anabaptists answer this question, they will tell you they may; but they are both deceived. Indeed the will of a man that belongs to Gods election, is apt to resist grace, and to withstand effectual calling, but when God will work on him effectually by the power of his Spirit, and will effectually call him, he cannot resist Gods grace, his effectual calling is then irresistible, it cannot be withstood. It will be said then, You take away the liberty of the will of man, and so make man no man. Not so: for as he that belongs to Gods election cannot resist the grace of God when God will work on him by his grace, so he will not resist it, because he sees no reason so to do: and when the will of man doth any thing with iudgement and reason, it doth it freely. Now when God doth effectually call any, he both enlightens his understanding, and he also changeth his will, both at once, and at the same time, and so giuing him spiritual sight and understanding, he also alters his will, and of unwilling makes him willing to receive grace, and he cannot but receive it, as Christ saith, joh. 6.45. every man that hath heard and learned of the Father, he comes to him, and he receives grace, and he believes in him, and he cannot but receive grace, and he receives it willingly. Come we now to make use of this doctrine. And this being a truth, that Gods effectual calling followeth certainly and necessary on his predestination to life and salvation, Preposterous& rash iudgement touching wicked and ungodly persons ought to be avoyded. and that all that belong to Gods election shall assuredly in time be effectually called; then this must teach us in the first place, to take heed of preposterous and rash iudgement touching wicked and ungodly persons, we must take heed we give not our definitive sentence of some wicked and ungodly men, and that we take not on us to pronounce them reprobates and utterly cast away. Thus to determine of their final state, is monstrous boldness, and high presumption, and indeed to step up into Gods chair of iudgement; we must take heed of it, and know that we are not to despair of the final estate of any wicked man, be he never so vile, unless his sin be against the holy Ghost, which can hardly be known and discerned: for the Lord can( in his appointed time) call him home, and if he belong to his eternal election, he will assuredly in his good time convert and turn him, and call him effectually. Consider we the example of the blessed Apostle Paul, how was he estranged from God, and from all goodness? How far was he carried in fury and rage against the Church and people of God? How did he thirst after the blood of the Saints, Acts 9.1? It is said, that he breathed out threatenings and slaughter against the disciples of the Lord: and he confesseth of himself, Galat. 1.13. that he persecuted the Church of God extremely, and wasted it: yet afterward we know it pleased God to call and to convert him, and of a violent and bloody persecutor to make him an excellent and famous Preacher. Let us then in his example learn to expect with patience the conversion of rebellious sinners, knowing this, that the Lord can call when he will, and he will assuredly in his appointed time effectually call those that belong to his election. And for a second use of the point: Is it so that Gods chosen shall undoubtedly in time be effectually called? then this doth warrant to us the offer of the means of calling, the ministry and preaching of the word, to rebellious sinners. The means of calling and conversion may lawfully be offered to them, The means of calling and conversion may lawfully be offered to rebellious sinners. howsoever some are of a contrary opinion, and would haue a separation made between good and bad, and would haue rebellious sinners put away from the means of calling. But alas, if all rebellious sinners should be shut out from the means, how then should such amongst them as belong to Gods election be effectually called? We may& we ought to offer to them the means of working good on their souls, both in public and private, following the rule of the Apostle, 2. Tim. 2.25. Instructing them with meekness, and suffering them with patience, proving if God at any time will call them to repentance. Note. doubtless it is an hopeful thing, where God gives the means of grace, that there the Lord hath a gracious work towards some, and he hath there some that belong to his election, whom he will in time call and convert, and work on by his word and Spirit. When a man in the time of harvest carries his reapers further into a field, it is a sign he hath there some come to be inned: so when the Lord sends his ministers and means of grace to a place, it is a sign he hath some there to be gathered and to be brought home to himself; and learn we carefully to attend on the means that serve for the calling of Gods chosen. Yea though it be so that as yet thou findest no sweetness in the means of salvation, nor any benefit by them, but they are harsh, unpleasing and tedious to thee, yet neglect not thou to come to them. It is the subtlety of Satan to keep men, if possibly he can, from the use of the means; he will not grossly tell them, they need not repent at all, he knows the most profane will then discern him, but he labours what he can to keep men from the means that might work repentance in them,& from the means of grace. Let him not herein prevail with thee, though as yet thou come to the means for form and fashion, and as yet findest no delight in them. I do not desire nor aduise thee so to come, but I say though thou do so come, yet continue coming to the means, the Lord will haue thee wait on him in the use of the means,& he will deal with thee as with a reasonable creature: if thou belong to him, assuredly he will in his good time strike an holy stroke on thy soul, and thou shalt not withstand the power of his grace, it shall certainly work on thee, the Lord will enlighten thy mind, alter thy will, change thy affections, and bring thee out of the state of ignorance& unbelief, into the state of true knowledge,& true faith in Christ: and therefore be thou careful to attend on the means of grace. For a third use: is it so that Gods effectual calling follows necessary on his predestination to life and salvation, A child of God is not to doubt of the power of Gods grace,& of the effectual working of his grace for the ouercōming of some strong corruption. and whom the Lord hath fore-appointed to life and saluati●● will he certainly in his good time work on them by his word and Spirit? shall nothing hinder his work? will he of unwilling make them willing to receive his grace? Then doubt not, thou that art a child of God, of the power of his grace, and of the effectual working of his grace touching some strong corruption that still abides in thee, and thou art still wrestling withall. It is the fault of Gods own children finding some corruption still strong in them, and they cannot yet get the mastery of it, though they strive against it by all good means, to think it will never be better with them, and they shall never be able to get the mastery of it, they shall never be able to overcome their doubting, their fear, or the like. Oh think not so whosoever thou art that art a child of God, but remember to thy comfort, that the Lord can and will call and convert those that belong to his election, though they go on in a clean contrary course; he can and he will of averse, of repugnant, and of such as are altogether unwilling, make willing to receive his grace: and therefore he can and will, thou being one that dost belong to him, give thee strength to overcome it, fear it not. It may be the Lord in his wisdom seeing it meet, for good causes known to his holy majesty, as for the exercise of thy faith, the humbling of thee, or the stirring thee up to greater fervency in prayer, or the like, will exercise thee for a time under that corruption, in wrestling with it, and in striving against it: but assure thyself, thou continuing to strive against it, in his appointed time he will set thee free from it, he is able to do it, and he will do it: and let that be thy comfort. Come we now to a second conclusion following from hence, in that the Apostle here subjoins to the act of Gods predestination to life and salvation, his effectual calling of such as are predestinate, in that the Apostle here saith, Whom God hath predestinate, them also he called:( as I told you) hence we may gather a second conclusion following from hence, namely this. That none but such as belong to Gods election, are or shall and effectually called. Onely they and none but they, who belong to Gods election, are or shall be effectually called. Onely they, and none but they, who in Gods eternal purpose are fore-appointed to life and salvation, are or shall be in time effectually wrought on by the word and Spirit of God, and brought out of ignorance and unbelief into the state of true knowledge, and true faith in Christ, and set out of the state of nature into the state of grace. Indeed others may be and are outwardly called, and may and do hear the sound of Gods voice in the ministery of his word, as Christ saith, Matth. 20.16. Many are called, but onely such as belong to Gods election are or shall be inwardly called, and effectually wrought on by the work of Gods Spirit. And to this purpose is that, Act. 13.48. As many( saith the text) as were ordained to eternal life believed: they onely that were ordained to eternal life believed, they onely were called to faith, and others were not. And hence it is that the Apostle calls faith the faith of Gods elect, Tit. 1.1. Tit. 1.1. And hence it is that when the disciples asked Christ why he spake to the people in parables, he answered and said to them, Matth 13.11. Matth. 13.11. To you it is given to understand the mysteries of the kingdom of heaven, but to them it is not given: making that proper and peculiar to his disciples, to know and to understand the secrets of the kingdom of heaven, and to be acquainted with them, and not a thing common to all that heard him. And Matth. 11.25. saith the Lord Iesus, I give thee thankes O Father, Lord of heaven and earth, because thou hast hide these things from the wise and men of understanding, and hast opened them unto babes. Things concerning life and salvation are hide from most of the wise of the world, and are revealed to others that are but babes in comparison of them. We read Act. 16.13.14. that Paul preached to many women that were gathered together, but in that great number onely Lydia was wrought on, and her heart onely did the Lord open, that she attended to the things that Paul spake: and she onely was effectually called. It is well observed by one, that the gospel entred into the court of Nero in Rome, and wrought on some in his Court, but it wrought not on Nero himself: and it entred into the family of Narcissus, but not into the heart of Narcissus himself, as we may gather, Rom. 16.11. And to these we might add many other examples, all proving and confirming the truth of this conclusion, that none but such as belong to Gods election, are or shall be effectually called, and they onely, and none but they who are fore-appointed to life and salvation, are or shall be in time effectually wrought on by the word and Spirit of God, and brought out of the state of ignorance and unbelief into the state of true knowledge and true faith in Christ. For why, howsoever the word of God is said Psal. 19.7.8. to convert, to enlighten, to give wisdom and understanding, yet it doth so onely as an instrument, and that not as a natural instrument, as having virtue in itself, as a medicine is a means of health; but as an instrument signifying and testifying that which the Spirit of God doth inwardly work: and onely where it pleaseth God to work, there the word doth enlighten: and the Lord is pleased to work by his Spirit effectually, onely where he hath set his eternal love, and no where else, as we haue it, Iam. 1.18. Of his own will begot he us with the word of truth, that we should be as the first fruits of his creatures. He will not work by his grace where he hath not set his love freely: and therefore though many be and are outwardly called, and may and do hear the sound of Gods voice in the ministery of his word, yet onely such as belong to Gods election are or shall be inwardly called, and effectually wrought on by the word and Spirit of God. But haply some may say, Why then is the word preached to the reprobate? if the Lord will not work on them by his word and Spirit, why then are they made partakers of the preaching of the word? it seems to be in vain that the word is preached to them. I answer. A man might as well ask, why the Lord suffers the sun to shine forth on such as are blind and can haue no benefit of the light of it, and why the Lord suffers the rain to fall on hard stones that cannot be made fruitful by it. The Lord in his wise dispensation will haue his word preached to all, both elect and reprobate Why God will haue his word preached to all, both elect& reprobate. mingled together for special ends, as namely, to let his elect see when they are effectually called, how much they are bound to the free and special grace of God: and that their faith and effectual calling was not from any power and strength in themselves, but merely from the work of Gods grace, in that they see others partakers with them of the same outward means, and of the same outward calling, still left in their ignorance, and hardness, and unbelief: and also to let such as belong not to Gods election see, that God is not wanting to them, he vouchsafing to them the same outward means he doth to his chosen, and to manifest to them their guiltiness of the sin of our first parents, whereby they haue voluntarily made themselves unable to receive grace, and so to leave them altogether without excuse, God being not now bound to give them grace, he having once given it to them, and they having willingly forfeited and lost that grace, and so disabled themselves. And thirdly, the Lord will haue his word preached to all, both elect and reprobate, even so far to work on the reprobate as to restrain them from extremity and outrage in sin, and to keep them in outward order, and to make them more fit for human society, and more fit to converse with his children, and more serviceable to them in outward offices and duties. And therefore it is not in vain that the reprobate are made partakers of the preaching of the word. But will some say, The reprobate are commanded and exhorted in the ministery and preaching of it to beleeue, and they are bound to beleeue the word of God, and to beleeue forgiveness of sins and life everlasting: and so they are bound to persuade themselves of that which is not true, they being never effectually called. I answer. Indeed if the Lord in the ministery and preaching of his word did command the reprobate to beleeue the forgiveness of their sins directly with a purpose to deceive them, then were this something that is said by them. But the Lord in commanding and exhorting them to beleeue the forgiveness of their sins and life everlasting, he hath no such purpose but onely to convince them. Abraham by Gods commandement, Gen. 20.2. was bound to persuade himself that isaac was to die under his own hand, yet was he not bound to persuade himself of an untruth, because the intent of that commandement of God was but to prove him, and so God may bid the reprobates beleeue this or that, whilst he doth it but to convince their contumacy, and doth see well how far they are from believing any such matter. This then still remaines a truth, that none but such as belong to Gods election, are or shall be effectually called and w●●●ght on by the word and Spirit of God. And for the use. First, the consideration of this truth may serve to stay us from wondering and thinking it strange, We are not to think it strange that where many enjoy the like means of salvation, yet there all are not wrought on by the same. that whereas many are partakers of the like means, and enjoy the same ministery and preaching of the word, yet all are not wrought on by it, and all are not converted. We are not to marvell at this, and to take offence at it, that where the gospel and preaching of the word comes to a people, a parish, a family, there it works not on all to their effectual calling, but some still continue in their ignorance, and in their hardness and sin, and are unreformed: we must remember that none are or shall be wrought on by the word and Spirit of God, but such as belong to Gods election. And though the Preachers of the gospel should with Paul wish themselves separate from Christ for the winning of men, yet shall no more be brought to saving knowledge and saving faith, then those whom the Lord hath in his eternal purpose fore-appointed to life and salvation, and those whom the Lord shall draw to Christ, joh. 6.44. Consider we the preaching of Christ himself, never man did or shall preach with like holinesse and power that he did: were all that heard him wrought on? nay were his own disciples wrought on thoroughly as they ought to haue been? No surely, Christ himself often complained of their want of faith. Let us not then think it strange that all are not wrought on that live under the same powerful means, and where the word of God is truly and powerfully preached, neither let us murmur against Gods mercy and bounty in spiritual graces vouchsafed to some in their effectual calling, and denied to others. Act. 11.17. it was the fault of the Iewes who were angry with Peter that he had gone to the Gentiles, and that they were wrought on by his preaching and had received the gospel, Who was I( saith Peter) that I could let God? again in the second place: is it so that none but such as belong to Gods election are or shall be effectually called and wrought on by the word and Spirit of God? Then h●re is matter of great comfort to as many as haue good euid●●ce of it that they are effectually called: Comfort to such as haue evidence of it that they are effectually called. their effectual calling doth discover to them and seal up to them this comfort, that they are such as God hath loved from all eternity, and that the Lord hath before the world was fore-appointed them to life and salvation in heaven; and that is a ground of sweet comfort. The way to find ourselves in the number of Gods chosen, and to be such as haue been predestinate to life and salvation before the world was, is not to step up into heaven and to search the Court rolls of heaven whether our names be there written, but to look into our own hearts and souls, and there to find the work of grace written and imprinted by the finger of Gods Spirit. And if thou whosoever thou art, find that work of grace in thee, if thou find thyself effectually called, surely then thou hast cause to rejoice with ioy unspeakable and glorious, 1. Pet. 1.8. thou hast then a sure and a sweet testimony of Gods eternal love to thee, and thy salvation is built on a stronger foundation then the very heauens, even on Gods eternal and unchangeable purpose, and thou mayst know that thou art effectually called and wrought on by the word and Spirit of God. I haue heretofore given notes by which a man may know that he is effectually called, as if he find himself enlightened, and that he now sees his wretched estate by nature, and his cursed condition by sin, and is able to apply the promises of life and salvation to himself particularly, and that he hath now in him an hatred and loathing of those sins that haue been formerly most pleasing to him; and that now he is fitted for the high calling of a Christian, with graces needful for the exercise of piety and religion towards God, and of love, and mercy, and equity, and iustice towards men, and is able to show forth the power of grace in his life and conversation, and doth now make choice of holy and religious company, and doth now delight in the means by which he hath been wrought on, as in hearing the word, even the Law discovering sin to him, and laying open his hidden corruptions, and especially in hearing the sweet promises of the gospel touching life and salvation, and that now he doth those things that flesh and blood would never teach him to do; as that he hath a care of religion and of heavenly things in prosperity, and the more the Lord doth prosper him in outward things, the more holy he is: and that in time of adversity he draws nearer to God, and holds close to the profession of religion, and is constant in a disgraced profession, and that now he makes more precious account of his high calling in Iesus Christ then of all the honours and preferments in the world. If a man find these things in himself, he may assure himself that he is effectually called. And howsoever the Papists say to the contrary, that a man cannot certainly know whether he haue the Spirit of God working in him or no, yet doubtless he may plainly and sensibly perceive the working of the Spirit of God in his own soul. The Spirit is compared to fire, Note. and to the wind, and as sensible as a man may perceive the burning of the fire, and the blowing of the wind, so sensibly may a child of God perceive in himself the work of the Spirit of God. If thou find that work in thine own soul, thou maiest thereby assure thyself that thou art in the number of Gods chosen, and so haue strong consolation. Come we now to the third effect by which God doth witness his eternal love to his chosen, and the third degree by which Gods chosen ascend up to their blessedness in heaven, here put down by the Apostle, namely, their justification. Whom he predestinate( saith the Apostle) them also he called: and whom he called, them also he justified: that is, as I shewed, they that are effectually called of God, they are also by him acquitted and absolved from the guilt and punishment of all their sins, and they are accounted just& righteous in his sight by Christ his righteousness imputed to them, and apprehended by faith. Now here we see that effectual calling and justification are distinct benefits, and they are here made several and distinct effects of Gods love to his chosen, and they are not to be confounded and made one, as they are by the doctrine of the Papists: for according to the doctrine of the Papists, they teaching a double justification in the sight of God, their first justification is nothing else but the calling of a sinner; in effect they make their first justification and calling of a sinner all one, they teaching that their first justification is, when a sinner of an evil man is made a good man by infusion of inward righteousness, whereby the heart is purged and sanctified, and so indeed all one with the calling of a sinner out of the state of nature into the state of grace; and so they confounded things that are to be distinguished one from another. I leave that. Now though effectual calling and justification be distinct benefits, yet they follow one another immediately, and we see they are here linked one to the other inseparably; whom the Lord calls, them also he justifies: whence we are given to understand thus much. That the called of God are also justified in the sight of God: such as are effectually called, they are also at the same time justified. Such as are effectually called, are at the same time also justified. Though in respect of the order of nature, effectual calling goes before justification, yet in time they go together, and whosoever they be that are effectually called, they are at the same time justified, acquitted, and absolved from the guilt and punishment of all their sins, and they are accounted just and righteous in the sight of God, by Christ his righteousness imputed to them, and apprehended by faith. We read Isai. 53.11. that the Prophet there speaking of Christ Iesus, he saith, By his knowledge shall my righteous seruant justify many: as if he had said, such as shall be brought out of their ignorance and unbelief, to know my righteous seruant, my son Iesus Christ, and to aclowledge him, and to beleeue in him, they shall thereupon be justified: they being called to the true knowledge of Christ, they shall by him, on that knowledge of theirs, be justified. Acts 26.18. the Apostle saith, he was sent to the Gentiles, To open their eyes that they might turn from darkness to light, and from the power of Satan unto God, that by his preaching the gospel to them, they might be effectually called, and wrought on, and converted, and then he presently subjoins, That they might receive forgiveness of sins, that they might be justified, remission of sins being one part of justification; plainly teaching, that effectual calling and justification in the sight of God, they go together. And to this purpose speaks the Apostle Peter, Acts 13.39. By him saith the Apostle, that is by Christ, every one that believeth is justified. every one that is brought out of the state of unbelief into the state of true faith in Christ, he is at that very instant justified. And hence it is that Christ sends his Ministers, as his ambassadors, as the Apostle speaks, 2. Cor. 5.20. With the word of reconciliation, to invite and to call men to beleeue in him, even to call and to convert men, and to bring them to faith, that so they may receive forgiveness of their sins, and be reconciled to God, that they may be justified in the sight of God, and so haue peace with God, as we haue it, Rom. 5.1. Being justified by faith, we haue peace toward God through our Lord Iesus Christ. We see then the point clear by evidence and testimony of the Scripture, that the called of God are also justified in the sight of God, and such as are effectually called, they are also at the same time justified, they are at the same time acquitted and absolved from the guilt and punishment of all their sins, and they are accounted just and righteous in the sight of God by Christ his righteousness imputed to them, and apprehended by faith. And it must needs be so, the ground of this truth is this. Such as are effectually called and wrought on by the holy Spirit, they are brought to beleeue in Christ, and believing in Christ, they are set into Christ, and made actually members of Christ, and so are actually justified. For howsoever Gods chosen were justified virtually in Christ when he suffered for their sins, and when he was quit from all their sins, having born the punishment of them, yet then onely are they actually justified in Christ, when they beleeue in Christ, and that is when they are called to faith, when they are effectually called: and therefore doubtless the called of God are also at the same time justified in the sight of God. Now here a question may be moved: some may demand how far one that is effectually called, is at the time of his calling justified, and how far he is then acquitted from the guilt and punishment of his sins? To which I answer, that he is then acquitted from the guilt and punishment, not onely of his sins going before his calling, but from the guilt and punishment of all his sins, both of his sins past and before his calling, also of his sins following and after his calling: he hath then a full acquittance and discharge from the guilt and punishment of all his sins, from the first to the last of them: For the blood of Christ cleanseth him from all sin, 1. joh. 1.7. 1. joh. 1.7. And a man that is once purged by the blood of Christ, hath no more conscience of sin, as the Author to the Hebrews speaks, Heb. 10.2. he hath no more his conscience charging him with the guilt of sin, and the peace of his conscience is not once disturbed by his after sin, he having a full remission of all his sins past, present, and to come. But will some say, Rom. 3.25. the Apostle saith, God is just in foregiuing sins passed before time through his patience: therefore it seems that such as are effectually called, and at the same time justified, are freed onely from the guilt and punishment of their sins past and going before. I answer. The Apostle speaks not of sins done before calling and conversion, but of sins done under the old Testament: and his meaning is, that as well the sins done before Christ his coming in the flesh, as those done since his coming, are forgiven to Gods children which beleeue. But will some further say: If the called of God be at the same time justified and acquitted from the guilt and punishment of all their sins past, present, and to come, why then doth any that is effectually called, pray daily for the forgiveness of his sins? I answer. He doth so pray, not because he is not in the state of being justified and forgiven, but because it is needful that the Lord should as well preserve and continue his gracious pardon as at the first give it to him, and that the Lords mercy should be more manifested to him, and that he might be further strengthened and confirmed in the assurance of the pardon of his sins, his assurance of it being but weak: and for these reasons he may and ought to make petition for the forgiveness of his sins, though being justified, he be quitted from the guilt of all his sins. Come we now to make use of the point; and first, is it so that the called of God are also at the same time justified in the sight of God? Doth effectual vocation and justification go together in time? Surely then it must needs follow, that our justification in the sight of God is free, Our justification in Gods sight is most free. and that it is without respect had to any good in us, or done by vs. So soon as ever any of Gods chosen is effectually called, he is at the very same instant of his calling justified, before he hath done any good work at all. And therefore the Papists err grossly, in that they ascribe justification in the sight of God to good works; good works are fruits following justification, and therefore cannot be causes of it: Good works are fruits following justification, and not causes of it. and whereas they say, we being justified by faith, are justified by a good work, faith being a good work, they are easily answered: Faith doth not justify as it is a work, as it is a grace wrought in the heart, or for the dignity or worthiness of itself, of any act of it, but onely by relation to Christ, and instrumentally, because it takes hold of Christ, and as an instrument doth truly apprehended and apply the perfect righteousness and merit of Christ, the matter of our justification in the sight of God; and hence it is called the faith of Iesus, Rom. 3.26. For a second use: Comfort to al such as find themselves effectually called. Is it so that the called of God are also at the same time justified? Are such as are effectually called, at the same instant justified? Are they at the same instant of time acquitted from the guilt and punishment of all their sins past, present, and to come? What a sweet comfort may this be to all such as find themselves effectually called? Consider it thou that findest thyself set out of the state of ignorance and unbelief, into the state of true knowledge and true faith in Christ, thou being in that state, thou art in a most happy and blessed state, nothing can hurt thee, no not thine own sins past, present, or to come, sin is the cause of all evils that come to men. Now thou art in such an happy state and condition, as thou needest not fear any evil in regard of thy sins, either past, present, or to come, thy God hath put them all out of his sight, and all blame, and all that is properly a plague or punishment for sin is removed from thee, and though it be so that sin still abides in thee in part, and thou art cumbered with many sinful infirmities, and thou art sometimes overcarried to the doing of evil, yet fear not, so soon as thou wast effectually called, even at the very instant of thy effectual calling, wast thou freely acquitted from the guilt and punishment of all thy sins, and the Lord then gave thee full pardon of all thy sins, and that gift of God is without repentance, Rom. 11.29. it is unchangeable: and the consideration of that may yield thee sweet comfort. And withall be thou stirred up to thankfulness to God for so great a mercy: thou canst not be thankful enough for so great a mercy: thou finding thyself cumbered and clogged with sinful infirmities, or with dulness in prayer, deadness in hearing the word of God, with distrust, with natural fear, and the like, thou wilt freely profess and acknowlede, that if the Lord would take those infirmities from thee, thou wouldest be exceeding thankful to God for so great a mercy. How much more art thou bound to be thankful to him, in that he hath freed thee from the guilt and punishment of those, and of all other thy sins, and howsoever those sinful infirmities do still cleave to thy soul, and trouble and molest thee, yet thy conscience cannot justly condemn thee for them, or for any other of thy sins: and that is a mercy of God for which thou canst not be sufficiently thankful. Let it then be thought on, that thou being effectually called, thou art at the very instant of thy calling justified, and acquitted from the guilt and punishment of all thy sins, past, present, and to come, which is a matter of great comfort: and let it stir thee up to be thankful to God for so great a mercy. Come we now to the fourth and last effect by which God doth witness his eternal love to his chosen, and the fourth degree by which Gods chosen ascend up to their blessedness in heaven, namely, their glorification. Whom he predestinate, them also he called:( saith the Apostle) and whom he called, them also he justified: and whom he justified, them also he glorified. That is, as I made known, they that are justified in the sight of God, and whom the Lord doth acquit from the guilt and punishment of their sins by the merit of Christ his death, and account just and righteous in his sight by Christ his righteousness imputed, they are also by him made glorious, partly in this life, he here making them holy,& sanctifying them in part, and in the life to come in heaven fully glorious, he here making them perfectly holy, and there putting on them on their bodies and souls immortality, eternal life, and full and perfect happiness and glory. Now the word glorified having his extent reaching both to sanctification here in this world, and to full and perfect happiness and glory in the life to come, diuers things are offered, as first this: in the first place we are given to understand thus much. That sanctification ever follows on justification, Sanctification ever follows on justification. and justification and sanctification are ever found together. Such as are justified in the sight of God in and through Christ, they are also sanctified by the grace of his Spirit, and they are made holy in part in their souls and bodies, and they are made able to live an holy life here in this world. And to this purpose we find Ezech. 36. the Lord having promised verse 25. that he would power clean water on his people, and that he would cleanse them from all their filthiness: that he would take from them the guiltiness of their sins, he presently subjoins, verse 26.27. that he would also give them new hearts, and put new spirits within them, and put his own good Spirit within them, and sanctify them in their souls, and so cause them to walk in his statutes, and to keep his judgements, and to do them. 1. Corinth. 6.11. the Apostle saith of the believing Corinthians, that whereas they had been filthy, and guilty of many soul sins there reckoned up, Yet now they were washed from the guilt of those sins in the blood of Christ, and now they were sanctified and justified. He affirms that these two, justification and sanctification met together in them, they were now justified in the name of the Lord Iesus, and now also sanctified by the Spirit of God. 2. Thess. 2.13. the Apostle joins faith of truth: that is, faith of the gospel, or believing the gospel, and justification and sanctification of the Spirit together, plainly teaching that justification and sanctification are ever found together, and they go hand in hand together. And Iude verse 1. we find that these two, called and sanctified of God, are there joined together, and such as are effectually called( as ye haue heard) they are also justified in the sight of God. And so it must needs be a truth, that sanctification ever follows on justification, and such as are justified in the sight of God in and through Christ, they are also sanctified by the grace of his Spirit. For why, the reasons and grounds of this truth are these. First, justification in the sight of God is by faith in Christ, and that faith is not an idle faith, or a dead faith, but a lively, operative, and a working faith, It purifieth the heart, Act. 15.9. and it works by love, Gal. 5.6. it puts forth the efficacy and fruit of it by love both to God and men, which is a special part of sanctification. And secondly, such as beleeue in Christ, and are by him justified, they are made partakers of the Spirit of Christ by faith: they receive the Spirit of promise, Galat. 3.14. and he that believes in Christ, Riuers of the water of life flow from him, which is spoken of that Spirit of life, and grace, and holinesse, which they receive that beleeue in Christ: so saith Christ himself, joh. 7.38.39. And howsoever none can beleeue before they haue the Spirit, yet we are said to receive the Spirit by faith, because when we beleeue, we then receive the Spirit, now fully and manifestly dwelling in us to our sanctification. And therefore on these grounds we may resolve on this as a certain truth, that sanctification ever follows on justification, and they are ever found together: and such as are justified in the sight of God in and through Christ, certainly they are also sanctified by the grace of his Spirit. And they are made holy in part in their souls and bodies, and they are made able to live an holy life here in this world. Now to make use of this: first the ground of truth now delivered serves to discover, that thousands in the world deceive themselves in a matter of special weight and consequence, as namely, touching forgiveness of their sins, and their being in the favour of God, Many deceive themselves touching the forgiveness of their sins, and their being in the favour of God. wherein indeed stands the blessedness of man, as Psal. 32.1.2. and without which, though a man haue never so much wealth or honour, or whatsoever excellency the world can cast on him, yet he is in a miserable case. Now( as I say) in this matter of such moment do thousands deceive themselves: do not thousands in the world think they are in the favour of God, and their sins are forgiven, and they are washed in the blood of Christ from the guiltiness of their sins, and yet they are not purged in any measure from the filthiness of sin by the sanctifying grace of the Spirit of Christ, they haue no dram of true holinesse and sanctification in them? No, they are so far from being partakers of the holy and sanctifying Spirit of Christ, as indeed they are possessed with a spirit of sensuality, of fleshly profaneness, of filthiness, of pride, of self love, of covetousness, and the like, and they are so far from living an holy life, as they wallow and tumble in all filthiness, and please themselves in fulfilling the lusts of their hearts; they give themselves over to all manner of riot and excess, especially now at this time, at the feast we now celebrate, they now take liberty to themselves to break out into all disorder. Are such persons sanctified? Surely no, they are far from it, and being not sanctified, assuredly they are not justified: sanctification ever follows justification. poor souls, they deceive themselves, the divell will suffer any one to say his sins are forgiven, and to fancy to himself on a groundless presumption that Christ shed his blood for him, and such like: but wouldst thou, whosoever thou art, prove that thy sins are forgiven, and haue such sound evidence and proof of it, as may silence the divell himself standing against it? then never rest till thou find that thou art truly sanctified both in thy heart and life. And if thou be able from thy true sanctification to prove thy justification, then indeed thy reasoning is sound& good, and such as will never deceive thee, but will yield thee comfort at all times both in life and death. And so to fall on a second use: is it so that sanctification ever follows on justification, and that justification and sanctification are ever found together? Surely then here is matter of sweet comfort to every man and woman, who find themselves truly sanctified; Comfort to such as find themselves truly sanctified. their sound and true sanctification doth necessary and infallibly infer their justification. Art thou then truly sanctified in thine heart and soul, not onely reformed in thy outward man, and in thy outward carriage, for so a wicked man may be, even one who may tread under foot the blood of Christ wherewith he was sanctified, as the holy Ghost speaks, Hebr. 10.29. namely, externally sanctified, but dost thou find in thy soul a divine efficacy and power, a quality that hath life and spirit in it, turning and moving about all motions that are in thy soul, and working in thee a thorough change in thy mind, will, and effections, mortifying the corruptions and lusts of thy heart, and making thee able to mind, will, and affect good things, and making thee able to live an holy life? Then comfort thyself, thou hast then good evidence to show for thy justification in the sight of God, and thou mayst thereupon conclude and that infallibly, that thou art justified in the sight of God, that thy sins are forgiven thee, and thou art in the favour of God which is better then life itself, yea thou art then in such a blessed state and condition, that though Satan should mingle heaven and earth together, yet shall he not be able to prevail against thee to thy ruin and confusion. In the next place, in that the Apostle here under the word glorified, comprehends sanctification here in this world, and he means that such as are justified in the sight of God they are made glorious partly in this life, the Lord here making them holy, and sanctifying them, and so glorious in respect of their sanctification: note we. That the holinesse and sanctification of Gods children is a most glorious thing, The holiness of Gods children is a most glorious thing. it is part of the glory that God bestows on his chosen: and such as are clad with the habit of true holinesse, they are glorious in the sight of God, and they are seen of him, as it were appareled with that which is exceeding gracious& pleasing to his holy majesty; and though it be somewhat spotted by the flesh, as the best holinesse of Gods children is in itself, yet it is accepted of him in and through Christ his son. 1. Pet. 4.14. the Apostle saith, The Spirit of glory resteth on Gods children: how then can it be but that they are most glorious? And the Prophet Isaiah speaking of them, Isai. 4.5. he saith, That on all the glory there shall be a defence. And the Lord himself speaks thus of his people, Isai. 43.4. Thou wast glorious in my sight and honourable. And hence it is that the Apostle Peter saith, 1. Pet. 3.4. The hide man of the heart, that is, inward holinesse and sanctification is a thing much set by before God; that is the thing that makes Gods children glorious, and that is part of the glory of God bestowed on them, and that makes them exceeding gracious and pleasing in his sight: and it must needs be so, for why. True holinesse and sanctification is the express image of God in the souls of men, and therein they are like to God himself, even the God of glory: and the more holy they are, the more are they like to God, who is infinitely glorious. And therefore doubtless holinesse and sanctification in Gods children is a most glorious thing, and it is part of the glory that God bestows on his chosen. What fools then are wicked and graceless persons, who mock at the holinesse of Gods children, The folly of wicked persons discovered, in that they mock at the holiness of Gods children. and deride them for it? They seek to turn their glory into shane, and cast that on Gods children as a matter of disgrace, which indeed is their glory, and so they discover their own shane and folly. Well, thou that art a child of God, care not for their mocks, but be thou stirred up to a special care of holinesse and sanctification, even to haue thy soul invested with it as with a goodly glorious garment; that is part of thy glory begun here to be made perfect in heaven, and that indeed will make thee glorious within and without; that is the clothing of broidered gold, spoken of Psal. 45.13. and that will make thee glorious in the sight of God, and of his holy Angels, and of all good men. Many in the world spend much time, and take great pains in trimming up their bodies, yea some are afraid of nothing more then of true holinesse and sanctification: for indeed if proud persons, and the nice dames of our age had true holinesse in them, they durst not do as they do, if they had sanctifying grace in their hearts, without question it would cross their pride, and it would not suffer them to make idols of their bodies, and to bestow so much time as commonly they do in tricking and trimming up their bodies in vain and new sangled attire, which indeed makes them odious and ugly in the sight of God and of all good men; yea many times by the just hand of God, in the sight of men and women like to themselves, and men and women like to themselves scorn and contemn them, yea point at them, and say, there goes a proud fool. Oh therefore labour thou whosoever thou art that dost profess the fear of God, labour thou for holinesse and sanctification, to adorn thy soul with that, and to deck thy soul with the sanctifying grace of Gods Spirit; thereby through Christ thou shalt appear glorious and pleasing in the sight of the highest majesty, whom thou shouldst seek to please above all the world: yea seek thou to please him both in heart and life, and to be gracious in his sight, though thou cross thine own humour never so much, and discontent the best friends thou hast in the world. Now from hence, that the word glorified here comprehends under it, both sanctification here in this world, and full and perfect happiness and glory in heaven; and in that Gods chosen being called and justified, are said to be glorified, that is, to be made glorious in respect of their sanctification begun here in this life, which shall be made perfect hereafter in heaven, I might note. That true sanctification here in this life, is a beginning of eternal glorification in heaven, and when men or women begin to be truly sanctified, they are then within heaven gate, and they haue then as it were one foot already in heaven: but to that we haue already spoken in part, and therefore I pass by it, and hence in the third place we may gather. That true sanctification begun in the souls of men, shall certainly hereafter be made perfect. In whomsoever God hath wrought a measure of true holinesse he will perfect it hereafter in heaven. In whomsoever the Lord hath wrought a measure of true holinesse and sanctification, he will perfect that good work of his hereafter in heaven, and whom he hath begun to sanctify in part here in this life, he will assuredly fully sanctify them hereafter in heaven. 1. Cor. 1●. 9.10. the Apostle saith, We now know but in part, and prophecy in part, meaning here in this world, but the time shall come, When that which is now in part shall be abolished, and shall be made perfect, when we shall haue perfect knowledge and perfect love, and a full perfection of holinesse and sanctification, namely in heaven. For why, not to stand on this. True sanctification in soul being the work of God, and being wrought by his almighty hand, with a purpose in him to finish it, and to make it perfect, as Philip. 1.6. He that hath begun this good work in you, will perform it, and will make that work of his perfect, and nothing can hinder it from coming to perfection, it must needs be so, that where true sanctification is begun, it shall certainly be made perfect; and the Lord having begun to sanctify any in part here in this life, he will assuredly fully sanctify them hereafter in heaven. And take this as a ground of sweet comfort, it may serve as a notable comfort to thee whosoever thou art, that dost find that the Lord hath begun in thy soul the least measure of true holinesse and sanctification. It is many times the complaint of a poor weak Christian, Oh I find in myself but a scant and small measure of grace and holinesse, and I find myself oppressed with dulness and deadness in regard of good motions and of good duties, and I cannot serve God and glorify God as I desire. Well, comfort thyself in this, that little and scant measure of grace and holinesse that is in thy soul, hath been wrought by that good hand of God which is able to add to the measure of it,& will add to it as he in his wisdom shall see fit here in this life, and in the life to come he will assuredly fill thy soul with fullness of grace, and with holinesse in full perfection. The Lord hath laid the groundwork of grace and holinesse in thy heart, in that he hath given thee an hatred of thine own sins, a resolved purpose of not sinning against him, and a constant desire of pleasing him in all things; and assure thyself he will go on with his own good work, and he will in his good time perfect it; and though now thou canst not serve God, nor glorify God with a free spirit as thou desirest, yet the time shall come when thou shalt be able to serve him, and to glorify him in full perfection: and therefore bless God for that measure of grace and true holinesse he hath vouchsafed to thee, and go on cheerfully using the means that serve for the daily growth of grace in thy soul, and wait thou for full holinesse in time to be given to thee. The Lord having begun to sanctify thee in part here in this life, he will assuredly fully sanctify thee hereafter in heaven. Now further in that the Apostle here under the word glorified, comprehends full and perfect happiness and glory, even full glorification in heaven, this point follows from hence. That all such as are justified in the sight of God, shall assuredly be glorified in heaven: Glorification in heaven follows necessary on justification in the sight of God. glorification in heaven follows necessary and infallibly on justification in the sight of God, and whosoever they be that are justified in the sight of God through Christ, they shall certainly haue eternal life, happiness and glory in heaven put on them, even full glorification of their souls and of their bodies. And this truth is not onely clear from this text, but from other places of Scripture. joh. 5.24. saith Christ, Verily, verily, I say unto you, he that heareth my word, and believeth in him that sent me, and so is justified in the sight of my Father, hath everlasting life, and shall not come into condemnation, but hath passed from death unto life. He sets it down in the time present, as a thing so sure and certain, as that which a man hath in present possession. And joh. 10.27.28. He saith again, that he gives to his sheep eternal life, even to them who hear his voice, and know him, and follow him, that is, who beleeue in him, and yield obedience to his voice and call, and are effectually called, and consequently justified in the sight of God, He gives to them eternal life, and they shall never perish, neither shall any pluck them out of his hands. Ephes. 5.25.26. The Apostle saith, Christ gave himself for his Church, that he might cleanse it by the washing of water: that is, that he might wash it, and purge it by his blood from the guilt of sin, washing by the water of baptism being a sign and seal of that washing: and then he subjoins verse 27. That he might make it unto himself a glorious Church, that it being washed here in his blood, it might hereafter be set before him a glorious Church, and fully glorified in heaven. These testimonies do sufficiently confirm the truth of the point in hand, that glorification in heaven follows necessary and infallibly on justification in the sight of God, and that all such as are justified in the sight of God, shall assuredly be fully glorified in heaven; and the reason and ground of it is plain, namely this. Such as are justified in the sight of God, they are in Christ, and they haue Christ himself, and having him they haue that life that is in him, even life eternal: so saith Saint John, 1. joh. 5.11.12. God hath given us eternal life, and this life is in his Son, and he that hath the son hath life, and is sure of eternal life: and as he saith, Chap. 3.2. We that are now sons of God, we that are now justified in the sight of God, and the adopted sons of God, shall be like to Christ in glory, when he shall appear in glory. It must needs then be a truth, that glorification in heaven follows necessary and infallibly on justification in the sight of God, and that all that are justified in the sight of God shall assuredly be fully glorified in heaven, and haue fullness of glory put on them in their souls and in their bodies in heaven. Now then for the use in the first place, on this ground of truth it must needs follow, That justified persons may fall away from that state of theirs, discovered to be a gross error. that that is erroneous and false that is held and taught by the Papists and Anabaptists, and other erring spirits: That such as are justified in the sight of God through Christ, they may fall away from that state of theirs, and may come to be out of the favour of God, yea may so far fall, as that they may fall short of glorification in heaven, and may utterly perish and be damned in hell. A doctrine devilish, and directly contrary to the truth now delivered and proved out of the holy word of God: yea it is a position and doctrine directly thwarting and crossing the plain evidence of the word of God in many places of it. Christ saith in the place cited, joh. 10.28. I give to my sheep eternal life, and they shall never perish, neither shall any pluck them out of my hand. Yea, say the Anabaptists, so long as they continue the sheep of Christ. An idle gloss. Christ saith, they shall continue to be his sheep, and shall never perish: they say, so long as they continue his sheep, implying that they may not continue to be the sheep of Christ; clean contrary to the purpose of Christ, he being able to keep them, and none able to take them out of his hand. To which purpose the Apostle Peter saith, 1. Pet. 1.5. True believers, and such as are justified in and through Christ, They be kept by the power of God through faith unto salvation. Their eternal happiness is not in their own keeping, but it is kept for them, and they for it, by the power of God: and is it then possible that they should fall short of life and happiness and glory in heaven? No, no, it cannot possibly be; neither the fraud nor force of the world nor the divell without, nor of their own flesh within, can deprive them of it, their eternal happiness and glorification is laid up in the grace, mercy, and power of God: and therefore they cannot possibly be disappointed of it. again, in the second place, the truth now delivered may serve as a ground of sweet and heavenly comfort to as many as find themselves justified in the sight of God through Christ: Comfort to such as find themselves justified in Gods sight through Christ. and a man may find himself so to be by his effectual calling and sanctification. Now then dost thou find thyself in the state of justification in the sight of God? Certainly then thou art sure of glorification in heaven, and thou shalt hereafter as certainly be invested with glory in heaven, as Christ himself is now possessed of it. What an excellent comfort may that be to thy soul? the meditation of that may cheer thee up, and cause thee to sing and rejoice in the midst of thy greatest troubles and afflictions, and when thou art made heavy with diverse temptations. 1. Pet. 1.6. For what though here thou art exceedingly vexed, and hast much disgrace cast vpon thee, yet the meditation of this may hold up thy fainting heart, with comfort that one day thou shalt be freed from all, and shalt as surely be invested with eternal happiness and glory in heaven, as Christ himself now lives in heaven: and the meditation of this may indeed sway with thee to thy comfort in thy greatest afflictions. Consider the weight of happiness and glory that shall be put on thee in heaven, and though it be unspeakable and glorious, yet consider it in the beginnings of it here in this life. The peace of a good conscience here in this life, though it be imperfect, and many times intercepted and troubled, yet is it as a continual feast: what then will be the comfort of it in heaven, when it shall be in full perfection? The ioy that comes from the assurance of Gods love here in this world, is unspeakable and glorious, 1. Pet. 1.8. what then will be the greatness of it, when it shall be in fullness in the kingdom of heaven, where the believing soul shall possess God himself in Christ, as the husband of it, and the sufficient portion of it? Oh then think on the weight of thy happiness and glory that shall be put on thy soul and body in heaven, by the beginnings of it here in this life, and that will be a notable ground of comfort to thee in thy greatest afflictions; and remember to thy comfort, thou being justified in the sight of God through Christ, thou shalt assuredly be glorified in heaven, and thou art as sure of it as if thou wert already in heaven. All is of God, from predestination to glorification, and the praise of all belongs to him alone We see here that from predestination to glorification, all is of God, and of his free love, and glorification in heaven is as well a fruit of Gods love as predestination, effectual calling, and justification: and therefore the praise of all belongs to God, and we are bound to magnify and to praise him for all, for our election, vocation, justification, sanctification, and glorification in heaven: which were not so, if we had free will as the Papists and Anabaptists teach, and of ourselves could choose life and salvation; we had then cause to thank ourselves, and not God, he having done no more for us then for such as go to hell, it being in their power to choose life and salvation if they would, as in ours, and so we should derogate and detract from the glory of Gods free grace and mercy, and of his free love in Iesus Christ, which is the cause and ground of all, from predestination to glorification in heaven. Come we now the 31. verse. VERSE 31. What shall we then say to these things? If God be on our side, who can be against us? IN this verse our Apostle fals on a third part of this Chapter, the conclusion of it, which is continued from this verse to the end of the Chapter. And in this conclusion the Apostle sets before us the victory and triumph of a true believer, and of a justified person, and he brings him in as it were triumphing over all the assaults and encounters of all enemies, and over all temptations& trials whatsoever, showing that no assault or temptation ought to be feared of a true believer and of a justified person, declaring the confidence of true believers, in regard of their immutable state and condition, and of their certainty of salvation, grounded on the immutable love and counsel of God. Now the Apostle in setting down this magnificent and glorious triumph of a true believer and of a justified person, opposeth to all temptations and assaults that might disquiet him, and trouble him, contrary causes of comfort, removing every assault with a contrary cause and ground of comfort; and this he doth first generally verse 31. and then more particularly in the verses following: we will lay them forth as we shall come to them. First then in this verse 31. we haue laid down this cause and ground of comfort in general. That howsoever all things on all sides are against true believes, justified persons, yet indeed none can be against them, because God is on their side, or for them. If God be on our side, or for us( saith the Apostle) who can be against us? And to this ground of comfort he makes way by a question and interrogation, What shall we say to these things? So that in this verse, we haue first a question which hath respect to the things foregoing, What shall we then say to these things? Secondly, an answer containing a ground of sweet comfort to all true believers, that God being on their side, or for them, what can be against them? Come we to open and to explain the words of this verse touching the sense and meaning of them. Interpretation▪ What shall we then say to these things? To what things, may some say? Surely to the things going before, from the beginning of the Chapter hitherto, the grounds of comfort before delivered. As that there is no condemnation to such as are in Christ Iesus: that true believers haue the Spirit of Christ: are the children of God: haue all things working together for the best unto them: and that they are predestinated, and called, and justified, and glorified. The Apostle having delivered these grounds of comfort, he here breaks out into an admiration and exclamation, and saith, What shall we then say to these things? as if he had said, These things being so, oh then what shall we say to them? And his meaning in these words, What shall we say, is, what comfort may we gather from these things? let us not pass them by, or let them slip without meditation and application, the comfort is exceeding great: what admirable sweetness, and what heavenly comfort may we suck out of these things, if they be duly thought on and soundly applied? If God be on our side, or for vs. The word If, is not here used doubtfully, but affirmatively, and the meaning is, God being on our side, or for vs. Now God is said to be on our side, or with us, either by his general power upholding us, as he doth uphold and sustain all things in their being by his mighty word, Hebr. 1.3. or by his special care and providence, as a loving and gracious father and protector. In which sense david speaks, Psal. 23.4. Though I should walk through the valley of the shadow of death, I will fear no evil, for thou art with me: thou Lord art with me as a gracious father and protector. And so Psal. 118.6. The Lord is with me, I will not fear what man can do unto me. And thus it is here meant, God being on our side, or for us, or with us, as a gracious father and protector, as hath been said before, God predestinating us to life and salvation, calling and justifying us, sanctifying of us, purposing in time fully to glorify us: God being thus with us, or for us, Who can be against us? The words are in the original, {αβγδ}, who against us? as if he had said, none against us, more emphatically put down by way of question, who can be against us? Yet the meaning of the Apostle in these words is not, that God being with us or on our side, none are against us, for many bend themselves against Gods children, the divell, the world, persecuting tyrants, idolaters, and such like, yea many times their nearest friends and kindred: but his meaning is, though the divell, the world, and other enemies do set themselves against us, yet they cannot prevail against us in that which they intend, namely, to our hurt; and their setting themselves against us is but as throwing stones against the wind, in vain and to no purpose in respect of their end. Now then thus conceive we the meaning of the Apostle in the words of this verse, as if he had said. Now then these grounds of comfort being made known to us, that there is no condemnation to such as are in Christ Iesus, that true believers haue the Spirit of Christ, and are the children of God, and haue all things working together for the best unto them, and are predestinate, called, justified, and glorified: oh what shall we say to these things? what comfort may we that are true believers gather from these things? let us not pass them by, or let them slip without meditation and application. Oh what admirable sweetness and heavenly comfort may we suck out of these things duly thought on, and soundly applied by us! For why, God being on our side, or with us, as hath been said, predestinating us to life and salvation, calling, justifying, and sanctifying us, and purposing in time fully to glorify us, God I say, being thus with us, even by his special care and providence as a loving and gracious father and protector, though the divell, the world, and other enemies do set against us, yet can they not prevail against us to our hurt; and their setting themselves against us is but in vain, and to no purpose, in respect of the end they aim at. Now first observe we; the Apostle having before delivered grounds of sweet comfort, he here pawseth on them, and here stays his thoughts on them by meditation and application, and he breaks out and saith, What shall we then say to these things? let us not pass them by, or let them slip without meditation and application: oh what sweet and heavenly comfort may we gather from these things duly thought on,& soundly applied by us! Whence we are taught thus much. That we are to meditate on the good things, the divine truths that we hear and learn out of the holy word of God, We ought to meditate on the good things we hear and learn out of Gods holy word, and to make use of them. and to make use of them to ourselves: we must not rest onely in hearing of good things made known to us out of the word of God, whether they be in matters of instruction or reproof, nor in the vnderstnding and knowledge of them, nor yet in the use and application that is made of them in the public ministery of the word, but we must recall those good things to mind, and further meditate and think on them, and labour to make them more profitable by further and more particular application of them to ourselves. When we haue heard good things, we must say to ourselves and others, what shall we say to these things, and so make a more particular application of them to ourselves. And this duty we find urged and pressed on us, Deut. 11.18. saith the Lord, You shall lay up these my words in your heart, and in your soul, and bind them for a sign unto your hand, that they may be as a front let between your eyes. The like is charged on Ioshua, josh. 1.8. Let not this book of the Law depart out of thy mouth, but meditate therein day and night, that thou mayst observe and do according to all that is written therein: for then shalt thou make thy way prosperous, and then shalt thou haue good success. Psal. 1.2. the blessed man is described by this as a special qualification, that he meditates in the Law of God day and night. job 5. Eliphas having told job what he conceived was fit for him to do, and shewed him the Lords dealing with good and godly men, he concludes verse 27. Lo thus haue we inquired of it, and so it is, hear this and know it for thyself, make thy use of it to thine own particular good. Heb. 12.5. saith the holy Ghost, Haue ye forgotten the consolation which speaketh unto you, as unto children? as if he had said, Do not you remember and think on that ye haue heard and learned out of the word of God? and then he subjoins a place out of Pro. 3.11. My son, refuse not the chastening of the Lord, neither faint when thou art rebuked of him: plainly teaching the duty we now stand on, that we are to meditate on the good things that we hear and learn out of the holy word of God, and not rest in hearing or understanding of them, nor yet in the use that is made of them in the public ministery of the word of God, that such a use is to be made of them, but we must further think on them, and labour to make them more profitable by further and more particular application of them to ourselves. For indeed as application is the life of teaching, so is it the life of hearing, and it makes our hearing most profitable; and by meditating and calling to mind things heard, we come to soundest knowledge. And if it please God to open our eyes to see our spiritual state, we are best acquainted with it, and we can better apply good things to our own particular benefit and comfort then our teachers do or can do. And therefore we are not to rest in our hearing or understanding of good things made known to us out of the holy word of God, nor yet in the use that is made of them, as that such a use or such a use is to be made of them; but we must further meditate and think on them, and labour to make them more profitable by further and more particular application of them to ourselves; a duty wherein most of us are exceeding defective and much wanting. reproof of such as rest in their hearing or understanding of good things made known to them out of the word of God. Yea some are so far from meditating and thinking on things made known to them out of the word of God, and from making further and more particular application of them to themselves, as they purposely put them clean out of their minds, and would not willingly think on them unless it be with dislike, especially if they be just reproofs of the sins whereof they are guilty. And for matter of instruction and comfort delivered in the public ministery of the word, alas how few be there that do meditate and think of those things after they haue heard them. It may be in the time of hearing of good things, and whilst thou art in the Church, thou art somewhat moved and affencted with them, and thou hearest comforts delivered out of the word of God with much delight, and thy mind seems to be ravished with ioy in the time of the hearing of them: but that ioy and that delight is commonly but as a flash of lightning suddenly gone, and thou lettest good things slip away from thee, as if thou hadst never heard them, and when thou art gone home to thine house thou givest thy mind to think on other things, and thy tongue to speak of other things: thou never sayest, what worthy instructions, or what sweet comforts haue this day been made known to us; oh what shall we say to these things? shall we let these things slip from us without meditation, and without further application, and thereupon settest thyself to meditate and to think on them further, and labourest to make them more profitable by further and more particular application of them to thyself? No, no, this is far from the most of vs. Well let us take notice of it, that this is our duty, and this we ought to do. And to help us forward in this duty, consider we these things. motives to stir us up to meditate on things heard and learned out of Gods word. First, all the comfort and all the good we do or can gather from the word of God, will be found little enough in the time of trial, and in the hour of temptation, or hour of death. And again, if we rest in our conceiving and understanding of that we hear and learn in the public ministery of the word, and do not further meditate and think on it, and labour to make it more profitable by further and more particular application of it to ourselves, our knowledge may end in ignorance and profaneness. And withall consider, that the holy Spirit of God doth communicate to them that set themselves to meditate and think on good things heard and learned out of the word of God with care and conscience to profit by the same, more heavenly things then they can possibly reach to, either by hearing or reading. And hence it was no doubt that david had more understanding then all his teachers, because the testimonies of the Lord were his counsellors, Psal. 119.99. Come we now to a second general, laid before us in this verse, in these words, If God be on our side, who can be against us? that is, as we haue heard, God being on our side, or for us, or with us,( as hath been said) predestinating us to life and salvation, calling, justifying, and sanctifying us, and purposing in time fully to glorify us, God I say, being thus with us, even by his special care and providence, and so as a loving and gracious father, and powerful protector watching over us by his special care and providence, though the divell, the world, and many enemies set themselves against us to our hurt, and their setting themselves against us is but in vain, and to no purpose in respect of the end they aim at, now these words thus understood, three things are hence offered to be stood on, I will speak of them in order. The first is this: That God is with them after a special manner who belong to his election, God is with them after a special manner who belong to his election, and are of him effectually called, and justified in his sight. and are of him effectually called, and justified in his sight. Though the Lord be with all men and women in the world, sustaining them in their being, otherwise they cannot continue one minute of an hour, and in him they live, move, and haue their being, Act. 17.28. yet he is not with all after a special manner, but onely with his elect, being now effectually called, and justified in his sight; with them, and with them onely is the Lord as a gracious and loving father, and as a powerful protector, watching over them by his special care and providence. Psal. 91.1. They who dwell in the secret of the most High, they abide in the shadow of the Almighty: and who are they? he subjoins verse 2. Such as haue God their God, and trust in him: they onely are safe. And as it is verse 4. They onely are under the cover of his wings, and they are sure under his feathers: the Lord doth as it were cover them, and shelter them as an hen doth her chickens under her wings. To which similitude Christ alludes, Matth. 23.37. How often would I haue gathered thy children together, as the hen gathereth her chickens under her wings? and he is to them as a shield, as a buckler. And to the same purpose speaks the Psalmist, Psal. 33.18. The eye of the Lord is on them that fear him: not on all, but on them that fear him, and on them that trust in his mercy. The meaning is, the Lord hath a special eye and regard to them, and his providence is over them in special manner. The phrase there used is very weighty, it carries this sense, that the Lord as it were sits in his watch-tower spying the wants and necessities of them that fear him, and carefully looking to them, and continually watching over them after a special manner, and over none but them. For why, the reason of this truth is this. Such as belong to Gods election, and are now effectually called and justified in the sight of God, they onely are of the household and family of God, Ephes. 2.19. Yea they truly are children in that family, and are accepted of God in and through his beloved son, the son of his love the Lord Iesus, who is the foundation and compliment of all the promises of God. In him they are Yea, and are in him Amen, 2. Corin. 1.20. and in him justified persons haue right and title to all Gods promises, and so to the promise of Gods special providence and protection, and that he will be with them after a special manner, and they onely haue title to that promise, and none but they. And therefore howsoever the Lord be with all men and women in the world, sustaining them in their being, yet he is onely with his elect now effectually called and justified in and after a special manner, as a loving father, and as a powerful protector. Wouldst thou then, whosoever thou art, be sure of it, that God is with thee after a special manner, How men may haue good assurance that God is with them after a special manner. as a loving and gracious father, and as a powerful protector, watching over thee by his special providence? then labour thou and never rest till thou find that thou hast good evidence of thy election to life and salvation, and that thou art effectually called and justified in and through Christ, and that thou hast true grace in thine heart. Alas, thousands in the world think that God is with them, and God keeps them by his special providence, and yet they haue no other ground for it but a vain presumption, and blind hope of their own. When they lye down at night on their beds, they hope God will keep them safe till morning, yet they haue no other ground for it but their own blind conceit. And do not many judge of Gods presence with them by their thriving in outward things? Do they not think God is with them after a special manner, because they prosper in the world? Is it not a usual speech of wicked worldlings who haue gotten abundance of wealth by unlawful means, by usury, extortion, and such like, God hath been with them, and God hath blessed them hitherto, and they hope he will still be with them,& still bless them? poor souls, they measure Gods presence& his being with them after a special maner, by a leaden rule. profane Esau, and the rich glutton in the gospel, who suddenly went down to hel, had as good evidence of Gods special presence& of his being with them after a special maner as they haue. And know it whosoever thou art, if thou be not effectually called and justified in the sight of God, and so a child of God, God is no more with thee then he is with the bruit beast, the horse or ox; and he hath no more care over thee, then and hath over the reprobate and vilest wretches that live in the world, he sustains them in their being, and so he doth thee,& thou art as yet but under the long sufferance of God as the wicked are, and there is but a step between them& destruction. Oh then never rest till thou find that thou art one that dost belong to Gods election, that thou art effectually called and justified in and through Christ, and that thou hast true grace in thine heart, and that thou walkest not after the steps of the wicked. That indeed will give thee good assurance of it, that God is with thee after a special manner, as a loving and kind father, and powerful protector, watching over thee continually by his special providence,& that thou art under the special providence of God. Now a second thing offered from these words, If God be on our side, or for us, or with us, who can be against us? being understood as they haue been expounded, is this. That such as haue God on their side, for them, or with them, they want not some to oppose them, Gods children and justified persons want not some to oppose them. and to set themselves against them: for( as I haue shewed you) the Apostles meaning is, in saying God being on our side, or for us, or with us, who can be against us? is not, that none are against Gods children and true believers; but though the divell, the world, and other enemies do oppress them, yet they cannot prevail to their hurt. So then this is implyed,& it ariseth from hence naturally, That Gods children, justified persons, or members of Christ, who haue God on their side, or for them, or with them, they meet with opposition, they haue some who oppose them, and set themselves against them, yea many rise up against them, as david complained, when he fled from Absolom, as Psal. 31. The divell, the world, persecuting tyrants, Idolaters, heretics, and such like, these set themselves against God; and this Christ hath foretold, joh. 16.33. In the world( saith he) ye shall haue affliction and trouble, but be of good cheer, I haue overcome the world: in the world ye shall be sure to meet with many rubs, and much opposition. Yea he hath foretold, Luke 12.52.53. that there shall be five dwelling together in one house, divided and set against one another, The father against the son, and the son against the father; the mother against the daughter, and the daughter against the mother. And Math. 10.36. that a mans enemies shall be they of his own household: as david complained out of his own experience, Psal. 41.9. My familiar friend( saith he) whom I trusted, which did eat my bread, hath lift up the heel against me, hath spurned at me,& set himself against me. And this truth might be further exemplified from the beginning since the fall of Adam to this very day, and daily experience shows it so to be: we see it, or we may see it, that the children of God, who haue God on their side, or for them, or with them, they are opposed and set against, not onely by the divell, and the world, and by enemies abroad, but many times by their own kindred and nearest friends: the father sets himself against the son because he is religious, the son against the father, and the mother against the daughter, and the daughter against the mother: and the reasons of it are these. First, God hath put enmity between the seed of the woman and the seed of the serpent, Gen. 3.15. and those two seeds are mingled together in this world. And again, man as he is man is the object of Satans malice, and where God hath renewed his image, and by his grace hath made man a new man and a new creature, there Satan doubles his hatred, and he is most mad and raging against such as are most holy, and most like to God. And therefore it is no wonder that Gods children, justified persons, and members of Christ, who haue God on their side, for them, or with them, do meet with opposition, and that they haue the divell, the world, and many enemies opposing them, and setting themselves against them. And for the use of this. learn we on this ground, not to think it strange, that Gods children haue many opposing them, We are not to think it strange that many do oppose Gods children. and setting themselves against them, that is no new or strange thing, as 1. Pet. 4.12. it hath been so, and it will be so to the end. The world commonly thinks Gods children turbulent and troublesone persons, busy-bodies, and that the course of their life is not good. Why so? For soothe because many speak against them, and many set themselves against them. Oh say men, these puritans, who are accounted the children of God, are surely vile and bad persons, so many mouths are opened against them, and so many set themselves against them: would men set themselves against them, if there were not just cause? The Apostle saith, 1. Pet. 3.13. Who is it that will harm you, if ye follow that which is good? But mark what the Apostle subjoins verse 14. Notwithstanding blessed are ye, if ye suffer for righteousness sake: giuing us to understand, that the wicked of the world do many times harm Gods children because they are holy, and the divell and the world will oppose and set themselves against them because they are the children of God. It is no new thing that so they do, and we may not so conclude, that Gods children are vile and bad persons, and that the course of their life is not good, because they are opposed and much set against in the world: that is no good conclusion, that is but the conclusion of the blind multitude; and yet sometimes a child of God is ready thus to conclude against himself, and to think, Surely I am not in the right way, and the course of my life is not good and pleasing to God, and to say as Gedeon did, judge. 6.13. If the Lord were with me, why am I then thus troubled, and thus opposed and set against? I find terrors within, and fightings without, and I am on every side hardly dealt withall, and ill entreated, and therefore I doubt of my standing, and that the course of my life is not good and pleasing to God. Now this is no good conclusion, Satan thrusteth it on thee whosoever thou art, taking advantage of thy weakness. The heathen man could say, Laudari à non laudato est illaudari, to be praised of a wicked man is rather dispraise then commendation. And so to be ill spoken of and set against by wicked men, no occasion being given them, is no disparagement, it may rather be an argument of comfort, and may persuade thee that thou art in the right way, and in a good course, because the divell; and the instruments of the divell, the wicked of the world, heretics, and Atheists, and such like, speak evil of thee, and set themselves against thee. The divell were not like himself, nor the world like itself, if they did not set themselves against Gods children. joh. 15.19. Christ saith, If ye were of the world, the world would love you, but because ye are not of the world, but I haue chosen you out of the world: because I haue called you out of the corrupt state of the world, and you now differ from the world in the disposition of your hearts, and in the course of your lives, Therefore the world hates you, and cannot but oppose against you. Thus it hath been, thus it is, and thus it will be to the end of the world: and therefore think it not strange, thou being a child of God, that thou meetest with opposition, and that the wicked of the world set against thee: the more holy thou art, the more will the divell rage against thee, and the more will the wicked of the world oppose against thee, and be not thereupon discouraged, but draw nearer to God, and go on cheerfully and comfortably. Come we now to the third thing offered from these words, If God be on our side, who can be against us? These words being understood, as before they haue been expounded, do further offer unto us this point. That though the divell, the world, and many enemies, do oppose and set themselves against Gods children, justified persons, who haue God on their side, for them, or with them after a special manner, yet can they not hurt them, neither men nor Angels, no not all the divels in hell opposing and setting themselves against Gods children, who haue God on their side, for them, or with them, as a loving and gracious father, and powerful protector watching over them by his special providence, can prevail against them to hurt them. Neither men nor Angels, nor all the divels in hell, opposing Gods children who haue God on their side, can prevail against them to their hurt. Indeed the divell and the world, persecuting tyrants, Idolaters, and such like, may molest, and trouble, and vex, and disquiet Gods. children, justified persons, the Lord suffering them so to do, but they cannot touch one hair of their head further then he giveth them leave: and though they do touch them, yet they cannot possibly prevail against them, either to hinder their comfort or work of grace in them here, or their happiness and glory hereafter in heaven, because God is on their side, or for them, or with them after a special manner. And on this ground doth the Lord comfort his people, and encourage them against the rage and fury of all their enemies, and bids them not to fear their enemies at all, Isai. 41.10.11. fear not, for I am with thee, be not afraid, for I am thy God, I will strengthen thee& help thee,& I will sustain thee with the right hand of my iustice. Behold, all they that provoke thee shall be ashamed and confounded, they shall be as nothing, and they that strive with thee shall perish. And verse 14. fear not thou worm jacob, and ye men of Israel, though thou be but as a worm that every one treads on, I will help thee saith the Lord, and thy redeemer, the holy one of Israel. And Chap. 43.1.2. fear not saith the Lord, for I haue redeemed thee, I haue called thee by thy name, thou art mine, when thou passest through the waters I will be with thee, and through the floods that they do not overflow thee. When thou walkest through the very fire thou shalt not be burnt, neither shall the flamme kindle vpon thee. And hence it was that david was so confident, and held himself so safe and so secure under the Lords special protection, as he saith, Psal. 3.6. He would not be afraid for ten thousands of the people that should beset him round about. And Psal. 23.4. Though he should walk through the valley of the shadow of death, he would fear no evil, for the Lord was with him. And Psal. 27.1. saith he, The Lord is my light and my salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? And verse 3. Though an host pitched against me, mine heart should not be afraid, though war be raised against me I will trust in this. And so in many other psalms david makes known to us, that he restend secure under the special providence of God, and that he was persuaded, though many enemies should oppose and set themselves against him, yet they should not prevail against him to his hurt, the Lord being on his side, for him, or with him, after a special manner. Other examples we haue, proving and confirming the truth of the point delivered: to instance in one or two in stead of many. 1. King. 19.2. Iesabell vowed the death of Elijah the holy Prophet of the Lord, yet the Lord being with him he was hide from her hands, and she failed of the evil she intended against him. So wicked Haman fully purposed to roote out the Iewes, and attempted many ways their destruction for Mordecai his sake whom he hated, but the Lord being with them, they were delivered, and Haman himself was hanged on a three that he had provided for the death of Mordecai, Hest. 7.10. And we read Act. 23.10.13. That there were more then forty men who had bound themselves with an oath, that they would neither eat nor drink till they had killed Paul: yet the Lord being with him, we find that their conspiracy was discovered, and Paul was delivered out of their hands. The truth of this point then appears, that though the divell, the world, and many enemies, do oppose and set themselves against Gods children, justified persons, who haue God on their sides, for them or with them after a special manner, yet can they not hurt them, they cannot prevail in that evil they intend against them, nor so much as touch on hair of their heads, further then the Lord is pleased to suffer them: for why. The reasons of this truth are these: first the Lord is omnipotent, almighty, and his power is infinite, he doth whatsoever he will, in heaven, in earth, and in all places, and every thing which cometh about is Gods effectual working, and he hath an effectual work in every thing, Of him, by him, and for him, are all things, Rom. 11.36. And again, nothing can withstand the power of God, he suffers no resistance in that which he will. The power of all creatures is finite and limited, and they are but as seruants to the hand and providence of God: and as he made them by his great power of nothing, so he can bring them to nothing by the same power he sustains them in their being, And in him, they live, move, and haue their being, Act. 17.28. And as he saith, Isai. 43.13. There is none that can deliver out of mine hand, I will do it, and who shall let it? The world is but vanity, the divell as a scarecrow, and the greatest men in the world but as a bubble, in comparison of the great Lord of heaven and earth. And therefore though the divell, the world, and many mighty enemies do oppose and set themselves against Gods children, justified persons, yet they having the mighty and powerful God on their side, for them, or with them, what can they do against them? Assuredly nothing to their hurt, they cannot touch one hair of their heads but as he gives them leave: and though the Lord do suffer them to touch his children, yet can they not possibly prevail against them, to the hindering either of their comfort in the work of grace in them here in this world, or the hindering of their happiness and glory in heaven. And for the use of this. First on this ground of truth it follows, that the divell and his instruments, the wicked of the world, Turkes, Iewes, Papists, Atheists, and such like, they do but discover their own folly, in setting themselves against the Church and people of God, and against Gods children; The divell& his instruments do but discover their folly in setting themselves against Gods children. in so doing, they do but as it were cast stones against the wind, they labour but in vain, they shall never prevail against them to their hurt, God is on the side of his Church and children, and he stands for their defence, and therefore their enemies cannot possibly prevail against them to their hurt. We know that now the enemies of the Church and people of God and of the gospel, they band themselves together, and they make themselves strong, and they plot& devise all the mischief they can against such as profess the truth of religion, yea they imagine that they shall effect their purpose,& they bear themselves high on it. Well, the Lord is the same strong and powerful God that he hath been, and he is able to disappoint them,& even suddenly to overturn their counsels, and to bring to nought their wicked plots and devices, we haue had experience of it. How suddenly did the Lord overturn the wicked purpose of the cursed leaguers, Anno 1588. when that invincible navy, as they made account, came against this land, and they made no question but that they should certainly overcome it? And how did the Lord wonderfully defeat that gunpowder plot, and bring confusion on the heads of the plotters of it? The Lord is still the same strong God, and he is now as able to bring to nought the counsels of the wicked enemies of his Church as heretofore, and certainly they can go no further in their plots and practices against his people then he will give them leave, and they shall but execute the Lords own purpose, and what he hath appointed. Indeed I grant they may be as rods in the hand of God for the correction and trial of his children, and the Lord may suffer them to go far for our sins: but assuredly his children shall never be given over, to be used or rather abused and wronged of them at their pleasure and as they list. No, no, the Lord stands for the defence of his children, and will never suffer their enemies to prevail against them to their hurt. The counsel of the Lord shall stand for ever, Psal. 33.11. and there is no counsel, policy, or strength, that can prevail against his purpose. The enemies of the gospel do but what the Lord hath appointed, and what he will suffer them, and no more can they do though they burst themselves, and when they haue done the Lords work he will ease his children of them, and take them as rods and throw them into the fire. And though, as the Apostle saith, 1. Pet. 4.17. Iudgement begin at the house of God, yet certainly it shall not there rest, but from thence be derived to the wicked enemies of the Church to continue on them for ever. For a second use: is it so that though the divell, the world, and many enemies, do oppose and set themselves against Gods children, justified persons, yet they having God on their side, for them, or with them after a special maner, their enemies cannot prevail against them to their hurt? Surely then the safety and security of Gods children is exceeding great. The safety& security of Gods children is exceeding great. What man living on the face of the earth, be he the greatest Monarch in the world, having the command of many nations, and having many thousands standing about him and guarding him continually, can say and that truly,( unless he be a child of God) that he is so safe and so secure, that neither men nor divels can break in on him and prevail against him to his hurt? Now such is the safety and security of a child of God, he may boldly say that he is safe and secure under the shadow of the Lords wings, and under his special providence, yea so safe and so secure as that none, either men or divels, can hurt him, unless they can overcome God who is omnipotent. Oh then thou that art a child of God, take notice of thy safety and security, and learn not to fear any enemy whatsoever. The highest sinner in the world is unable to hurt thee that art the lowest and the meanest of the Saints of God: thou hast on thy side a stronger then all the men in the world, and then all the divels in hell, and they are not able to touch one hair of thine head further then he gives them leave: and though they do touch thee yet shall they not be able to hurt thee; and therefore fear thou not what either men or divels can do against thee. But haply thou wilt say, I find myself weak, and very timorous and fearful, and we are like to see great troubles and persecutions, and if the Lord should bring me to the trial, and bring me to the fire, I doubt I should not be able to hold out, and to abide the trial, but I fear I should shrink and dishonour God. Oh but consider, thou standest not by thine own strength, but by his power who is almighty; and if he bring thee into the trial, he will be with thee in it, as he was with Daniel in the lions den, and with joseph in prison, and with the companions of Daniel in the hot fiery furnace, and he will make thee able to stand in the time of the greatest trial, fear it not; keep thou close to God, and be thou with him in the affiance of thine heart, and he will be with thee, as Azariah said, 2. Chron. 15.2. honour thou the Lord so far as to trust in him, and do thou rely, and rest thyself, thy soul, thy body, and all that thou hast on his power and providence, and assure thyself he will not fail thee; he will be with thee after a special manner in thy greatest trouble, and in the greatest trial that can befall thee: think on that to thy comfort. Come we now to the 32. Verse. VERSE 32. Who spared not his own son, but gave him for us all to death: how shall he not with him give us all things also? IN this Verse our Apostle opposeth to a particular assault and temptation that might haply trouble& disquiet the true believing Romans and other true believers, a contrary ground of comfort: and he here prevents an objection that might be made by them, namely this: They might say, Paul you tell us that God being on our side, for us, or with us, after a special manner, as a loving, kind, and gracious father, and powerful protector, none can be against us, none can prevail against us to our hurt: but in the mean while we must tell you, that we are pressed with want, and penury, and extreme poverty, and lack, and want of things needful. Now this the Apostle meets withall, and in the words of this verse he makes known to the believing Romans and to other true believers, that God will certainly and that freely give them all things needful, and they need not to be distracted and troubled with diffidence and doubting, in respect of any good thing needful for them, but to rest on it, and to be fully persuaded of it, that God will supply all their wants, and not suffer them to want any needful good thing. And this ground of comfort the Apostle here puts down, not nakedly and barely, but in the proof of it, and he proves it by an argument from the greater to the less, that God having given to his children, to true believers, the greater, he will not deny them the less, but will certainly give it to them; he having given them Christ who is the greatest good thing, and more worth then a thousand worlds, he will not suffer them to want other good things needful, that is the Apostles argument, and that is amplified. 1. By a description of Christ, that he is Gods own son, Who spared not his own son. And 2. By an opposition of actions, that God spared not, but gave up or delivered that son of his. Together with the persons for whom, namely, for us all: Who spared not his son, but gave him for us all. And then follows the Apostles inference which he infers on that, that God spared not, but gave him for us all. That therefore he will deny us no good thing needful, but together with his son he will give us all needful good things: which the Apostle delivers more emphetically by way of interrogation: How shall he not with him give us all things also? So then in this verse we haue two things in general laid before vs. 1. First this proposition, that God hath not spared his own son, but hath given him for all true believers. 2. An inference following necessary on this, that therefore God will not deny true believers any good thing. Let us now examine the words of this verse touching the sense and meaning of them. Who spared not his own son, Interpretation. or he that spared not: that is, God, spoken of verse before. And those words spared not, are very weighty, they signify more then if it had been said, he gave, though freely, and without any desert at all: for one may give and that freely, out of his own abundance, but under those words spared not, is implied the rarity and excellency of the thing given, and the great worth of the gift, as a man is said to spare no cost when he lays it on and bestows the dearest thing he hath; as if it had been said, God who hath not with held or kept back that gift of the greatest price and worth, even that most rich and precious gift, His own son: that is, his eternal son, begotten of him from all eternity, and of the same eternal essence with God the Father, and so his onely begotten son, as he is called, joh. 3.16. his own dear son, But gave him, or delivered him up. The meaning is, God gave his son to death,( for that being not in the text original, may well be supplied) as the principal cause. Iudas is said to be traditor, or to deliver him up, Matth. 26.15. as the cause instrumental, but God delivered him up as the principal cause, ordering and governing the tradition of Iudas, and his delivering him up, as we haue it, Act. 2.23. He was taken by the hands of the wicked, being delivered by the determinate counsel and foreknowledge of God, and so crucified and slain for us all: that is, for me and you, and all true believers. As if he had said, Not onely for me and for other Apostles, and for you and others that are more eminent in grace, but for all that do or shall beleeue in Christ, according to that of Christ his prayer, joh. 17.20. I pray not for these alone, but for them also that shall beleeue in me through their word. How shall he not with him, namely, with Christ his son, give us all things? and that freely, for so the word {αβγδ} signifies. And by all things, we are to understand all good things, even all the benefits of Christ, and all the good things of this life, so far as he in wisdom sees needful and meet for vs. Thus then conceive we the meaning of the Apostle in the words of this verse, as if he had said. Who hath not withheld or kept back that gift of the greatest price and worth, that most rare and precious gift, his own dear son, the son of his love, his eternal son, his onely begotten son, but hath( as the principal cause) given him or delivered him up to death for me, and you, and all true believers, for all that do or shall beleeue in him: it cannot be but that together with that son of his Christ Iesus, he will freely give us all good things, even all the benefits of Christ, and all the good things of this life, so far as he in his wisdom sees needful and fit for vs. Now first observe we, the Apostle here saith not barely, that God gave his own son to death for his chosen, and for true believers, but he saith, he spared not his own son; though his son was most dear to him, the son of his love, yet he thought him not too dear to be given for his chosen, he spared not the most precious and dear thing that he had, even his own dear son, but gave him to death for his chosen. Hence then we are given to understand thus much. That God hath manifested his love to his chosen exceeding richly and abundantly, Gods giuing of his son for his chosen was a manifestation of the exceeding greatness of his love to them. in giuing his own son to die for them. His giuing of his son for his chosen, was not onely a fruit of his love, but also a manifestation and a declaration of the exceeding greatness of his love to them, as Christ saith, joh. 3.16. God so loved the world, that he gave his onely begotten son, that whosoever believed in him should not perish but haue everlasting life. He loved his chosen, and he loved them so richly and so abundantly, as that he spared not his onely begotten son, but gave him for them. And as the Apostle saith, Rom. 5.8. God setteth out his love towards us, he commended or made his love appear exceeding great and abundant, in that while we were yet sinners, Christ dyed for vs. That God gave his son to die for us, therein he set forth the wonderful greatness of his love. Nothing is dearer to a man then his own son: who knows not the strong affection of a tender hearted father towards his son? common experience shows it to be exceeding great. david shewed it in bewailing the death of his ungracious and rebellious son Absolom, 2. Sam. 18.33. O my son Absolom, my son, my son Absolom: would God I had dyed for thee Absolom, my son, my son. And therefore God set forth his love to be wonderful and unspeakable, in that he sent not an angel, or an archangel, or any of his glorious creatures to die for his chosen, but his own dear son, the Son of his love,& of the same eternal essence with his own holy and glorious majesty. Great was the love that Abraham shewed towards God in that he was ready to offer his son Isaac at the commandement of the Lord, Gen. 22. but the love of God to his chosen far surmounteth that love of Abraham, in that he spared not his own son, but gave him to die for them. For God loved Christ his son better then Abraham could love Isaac his son; Gods love to Christ being infinite as his own blessed majesty is, and God voluntarily and freely gave his son, which Abraham would not haue done without a command. again Isaac was to be offered after the manner of holy sacrifices, but Christ the Son of God was given up to a shameful and an accursed death, and suffered after the manner of malefactors. And yet further, Isaac was in the hands of a tender hearted father, but Christ was delivered into the hands of barbarous and cruel enemies. And therefore doubtless the love of God in giuing his son to die for his chosen, was far beyond the love of Abraham in offering his son Isaac. One calls the love of God in this respect an hyperbole, an excess of love, a miracle of love, and the Apostle calls it a love passing knowledge, beyond the reach of mans brain, Ephes. 3.19. Now then what is our use of this? Surely this,( we professing ourselves to be the children of God, We are to aclowledge it with all thankfulness, that God hath exceedingly manifested his love towards us in giuing his own Son to die for vs. as every one will be held) we are to aclowledge it with all thankfulness, that the Lord hath exceedingly manifested his love towards us, in not sparing his own son, but hath given him to die for us, and in lieu of his love we are to love him again, and to labour to be thankful to him for his great love. Those who find loving and bounteous Lords amongst men, how will they tell of their bounty and liberality, and of every circumstance wherein they haue done them any favour? and how will they protest themselves to be devoted to their service? How impatient are they if they see or know any thing tending to their disparagement? What a shane then is it for us, to walk neither feeling our hearts affencted, nor having our mouths opened, to magnify him who hath shewed so great love to us, as not to spare his own son for our sakes? Hath God of his mere free love not spared his own dear son? how then canst thou find in thine heart to offend such a good God? Oh spare not thou for his sake to cut off thy dearest sin, sin that is as dear to thee as any member of thy body; yea spare not thou thy dearest blood for his sake, if he call thee to shed it: he spared not the blood of his own dear son for thy sake. Canst thou think thou lovest God as thou art bound, when thou wilt not at his bidding, and when he commands thee, forsake so much as a cup of wine or beer not needful for thee, or not cut off any needless vanity or sensual pleasure? Oh no, deceive not thyself, assuredly there is no argument to this, if it be duly considered, to draw a man to God: and he shows himself senseless that is not moved with the due consideration of this, that God spared not his own son, but gave him to die for him, to show himself sensible of it, so as that it work in him an holy affection and love towards God again, and stir him up to an holy walking, and to an holy course of life all the dayes of his life. In the next place, in that the Apostle here saith, God spared not his own son, but gave him to die for us all: that is, his own dear son, the son of his love, his onely begotten son, begotten of him from all eternity, and of the same eternal essence and substance with God the Father: understanding this of Christ, we haue ground for this truth, and we hence are plainly taught thus much. That Christ who dyed for the sins of Gods chosen, was true God, coeternal and coessential with God his Father. Christ who dyed for the sins of Gods chosen, was true God. Christ Iesus who suffered death for the sins of Gods chosen, was not onely man but God also, even the son of God, begotten of God his Father from all eternity, of the same most glorious eternal essence and substance with God his Father. Indeed we must know, that we err not in this point of weight, that Christ considered without relation to the Father, is God of himself equal to his Father, and he received not his Godhead from his Father, his Godhead is of itself, and Christ in regard of his Godhead is of himself as well as the Father, but his person or his Sonship( as I may so speak) is from the Father: and as Christ is the second person in the trinity, and the eternal son of God, so he is from the Father, and was begotten of God the Father from all eternity, and is of the same eternal essence and substance with God his Father, even true God coeternal and coessential with God his Father. And for this we haue evidence in many places of Scripture. joh. 1.1. saith the evangelist, In the beginning was the Word, even before the world was or had a being, the Word was: that is, the second person in the trinity, the Son of God, and that Word was with God, and that Word was God. And verse 14. he saith, That Word was made flesh, and dwelled among vs. We saw the glory thereof as the glory of the onely begotten son of the Father. joh. 8.58. Christ saith to the Iewes, Before Abraham was I am, not I was, but I am; a speech proper and peculiar to God, as we read, Exod. 3 14. when Moses was to go to the children of Israell being in bondage in Egypt, God bids him say, I am hath sent me unto you. And Rō. 9.5. the Apostle affirms it boldly, that Christ, who concerning the flesh came of the Iewes, Is God over all blessed for ever, Amen. And Philip. 2.6. the Apostle saith that Christ Iesus who humbled himself even to the death of the cross, was before his incarnation in the form of God, and thought it no robbery to be equal with God. He was of equal majesty and glory with God his Father, and begotten of him from all eternity. It were easy further to prove the truth of the point in hand, as by the prophetical predictions of the Prophets of God, spoken onely of the Lord of hosts, of Iehouah in the old Testament, and applied by the Apostles to Christ in the new Testament; by the works proper to God truly ascribed to Christ, as to make the world, to forgive sin, to know the hearts of men, and such like: yea the miracles that Christ wrought in the sight of his disciples and of his enemies, were so far above the power of man, as that they may assure us that he was the son of God, as it is said, joh. 20.30.31. Many other signs did Iesus in the presence of his disciples, which are not written, but these things are written that ye might beleeue that Iesus is the Christ the son of God. This then we may resolve on for a certain truth, that Christ Iesus who suffered death for the sins of Gods chosen, was not onely man but God also, even the son of God, begotten of God his Father from all eternity, and of the same eternal essence and substance with God his Father. Come we now to make our use of it. And first this ground serves to discover the infinite worth and sufficiency of Christ his death and suffering, The infinite worth of Christ his death& sufferi●g, discovered. and that his blood is of infinite price and value, able to satisfy for the sins of all Gods chosen, as Saint John saith, 1. joh. 1.7. The blood of Iesus Christ his son cleanseth us from all sin. The blood of Iesus Christ, he being the son of God, is able to purge and cleanse from the guilt and punishment of all sin. The ground and worth of the sufficiency of Christ his blood is from the invaluable worth of the person, because the person, namely Christ, who suffered, was not onely man but God also; and howsoever Christ his suffering was but for a time, and Gods chosen by their sins deserved eternal death and punishment in hell for ever, and so there may seem to be no proportion between his suffering and the desert of their sins, for between finite and infinite there is no proportion, yet we must esteem the merit of Christ his death, not by the time of his suffering, but by the person who suffered, that Christ who suffered was not onely man, but God also, and by virtue of his Godhead he gave power to his death to be meritorious, and of infinite price and value. And hence the Church is said, To be purchased with the blood of God, Acts 20.28. And 1. Cor. 2.8. the Apostle saith, The Lord of glory was crucified: the meaning is, not that God suffered or shed his blood, for that is impossible, he hath no blood to shed, but those places do note to us the infinite merit and sufficiency of Christ his suffering, that Christ suffering was not as mere man but God also, his death was in respect of the worth of the person infinitely sufficient and effectual, and a sufficient satisfaction for the sins of the whole world. again, for a second use: is it so that Christ Iesus who suffered death for the sins of Gods chosen, was not onely man but God also, even the son of God, of the same eternal essence and substance with his Father? Surely the consideration of this may afford matter of comfort and strength to as many as truly beleeue in Christ, Comfort to as many as truly beleeue in Christ. even to assure them that their sins are fully satisfied for by the death of Christ, and they need not seek for satisfaction for their sins elsewhere. And this truth being duly considered, it may strengthen Gods children against a bitter and a dangerous assault of Satan; Satan sometimes sets on a child of God, a true believer, specially in the time of affliction and weakness, and he sets before him the grievousness of his sins, and the furiousness of Gods displeasure for his sins, and he labours to persuade him, that his sins are so great as they cannot be forgiven; he tells them that God is a most just God, and that the wrath of God is infinite against him for his sins. Now this assault of Satan a child of God may refel, and beate back on this ground, and may tell Satan, though his sins be great and grievous, and do deserve infinite punishment, being committed against an infinite majesty, yet the sacrifice and death of Iesus Christ( he being not a mere man but God also) is invaluable, and of infinite worth, and is able to countervail the greatness of his sins, and fully to satisfy for them. Note. And though God be a most just God, and his iustice will not be corrupted by fear, pity, or bribery, yet it will be satisfied: and though the wrath of God be infinite against his sins, yet an infinite sacrifice may appease it and pacify it: though the Lord will not accept the best thing that he can offer to him, his first born for his transgression, even the fruit of his body for the sin of his soul, Micah 6.7. yet he will not refuse the sacrifice of his first begotten, yea of his onely begotten son, the son of his love, and of the same eternal essence and substance with his own majesty: that sacrifice being of infinite price and value, the Lord will not refuse it. I dare boldly affirm it, that he that knows aright and duly considers it, that the price of his redemption is the blood of Iesus Christ, infinite in value, the greatness of his sins cannot make him despair. No, no, the more that Satan doth extol and set out the iustice of God, the more doth he strengthen and confirm a child of God in this, that the sacrifice and death of Christ is accepted of God as a full satisfastion for all his sins, for why: The satisfaction made by Christ being of infinite worth and sufficiency, and God being a just God, he will not, no he cannot deny the sufficiency of it for the sins of all that truly beleeue in Christ. Indeed if we had to deal with an unjust tyrant, one that regarded not right nor wrong, iustice nor equity, whatsoever the satisfaction of our sins were, we could hardly be out of danger, we should haue cause still to fear it would not be accepted, but our God is a most just God, who valves all things aright, and he finding the sacrifice of Christ sufficient, it being the sacrifice of his own son, even his son begotten of him from all eternity, and of the same eternal essence and substance with himself, and so of infinite worth and value, he cannot but accept it as a sufficient satisfaction,& he clearly acquits all them for whom it was offered from the guilt and punishment of all their sins: yea he holds himself so fully satisfied with that sacrifice of his own son, being of infinite worth and value, as he will never remember the sins of his chosen now believing in Christ any more against them. And the consideration of that may be matter of great comfort to as many as truly beleeue in Christ. Now further, one thing I will further note, in that the Apostle saith, God spared not his own son, but gave him, or delivered him up to death for us all, that is, as I shewed in opening the words, God gave or delivered up his son to death, as a principal cause of that tradition and delivering of him up: we see we may hold this as a truth of God, grounded on the word of God, that God had a principal working hand in the betraying of Christ by Iudas, God had a principal hand in the betraying of Christ, and in the crucifying of him, yet none in the sin. and in crucifying and putting of Christ to death by the Iewes, as I shewed you out of Acts 2.23. He was taken by the hands of the wicked, he was delivered up and crucified, and slain by the determinate counsel and providence of God: God did appoint, decree, and will his betraying and crucifying. Now this the Anabaptists deny, and they say that God did not determine, appoint, or decree, that by the wicked he should be betrayed or murdered, otherwise then by suffering them: say they, Confutation of the Anabaptists who hold the contrary. God knew what they would do to his son,& he decreed to suffer them to do that which they did, but he did not decree that they should do it as they did, by betraying him, and by murdering of him. An idle conceit, as if they should say, God decreed not that his son should be betrayed and murdered by the wicked, but given into their hands, that he should be betrayed and murdered by them, and to suffer them to betray and murder him. A conceit of brainsick persons, and clean contrary to the plain evidence of the word of God in the place cited, Acts 2.23. and likewise contrary to that, Act 4.27.28. where it is said, That both Herod and Pontius Pilate, with the Gentiles and people of Israel, were gathered together to do whatsoever thine hand and thy counsel had determined before to be done. It is not said, that the hand and counsel of God determined to suffer them to do what they did, but it was determined in the counsel and purpose of God, that they should do what they did:& whatsoever they did to Christ the son of God, the hand and counsel of God had determined to be done. But say the Anabaptists in their Pamphlet, pag. 29. God could not appoint Iudas to betray Christ, nor the Scribes and pharisees to murder him, this was wickedness, which God cannot appoint, as( say they) God cannot lye, he cannot destroy the righteous with the wicked, and so he cannot appoint Iudas and the rest to commit such horrible wickedness as they did. I answer them, Therein they reason absurdly, for thus stands their argument( if you mark it,) God cannot lye, he cannot destroy the righteous with the wicked, and the like, God cannot do evil, or evil cannot come from God, and therefore he cannot appoint evil and sin to be in the world, or that evil should be done by others. Is this a good consequent? no, no, it follows not, though God cannot do evil, neither can evil come from him, yet he may appoint the being of evil. But they will say, the appointing of evil to be, is evil. I answer, No, it is not in God, though sin be not good, yet the being of sin is good to God who can use it to his own glory: and though sin as it is sin hath an outward disagreement to the nature of God, and be evil in the nature of it, yet it is not absolutely evil to God as it is sin, but to the instrument sinning, because God can make sin as it is sin to serve for diverse good uses. To instance in this particular, the betraying and murdering of Christ was absolutely evil in the instruments of doing it, but to God it was not so, because he could and did make it serve for the salvation of his chosen. Why then are the instruments blame-worthy? I answer, because they had no such purpose, they did betray Christ and crucify him, and murder him, being stirred up so to do by the instigation of Satan, and by the strength of their own corruption, therein aiming at their own wicked ends, and they had no respect at all to the glory of God, or the salvation of his chosen, and therefore their act was execrable and abominable. But say the Anabaptists, though God determined certainly that his son should be slain, yet he might haue been slain without sin: therefore the betraying and murdering of him was not from God. Still they reason foolishly: the evil of the act of betraying Christ and murdering of him was not from God, but from the instruments of the doing of it, but the act itself was decreed and fore-appointed by God, and God willed it, for it was the death, and that the death of the cross, and that under the hands of sinners, that God had decreed, and that he willed that Christ his son should suffer; and God would haue Christ his son not onely die, but he would haue him suffer being innocent, an unjust condemnation, as he saith, Isai. 53.9. He made h●s grave with the wicked, though he had done no wickedness, neither was any deceit in his mouth. And Christ saith, Luke 22.37. The same which is written must be performed in me, even with the wicked was he numbered: for doubtless those things which are written of me haue an end. And therefore doubtless notwithstanding these cavils of the Anabaptists, we may hold this for a certain truth, even an holy truth of God, grounded on the word of God, that God had a principal working hand in the betraying of Christ by Iudas, and in crucifying of Christ by the Iewes, and they are not able with all their shifts to overturn this holy truth of God. There is yet one thing to be observed of us in this proposition of the Apostle, God spared not his own son, but gave him, or delivered him up to death for us all: namely, the persons for whom God gave or delivered up his own dear son to death, to be crucified and slain, here expressed by the Apostle, for us all, that is, as I shewed you, for all true believers, for all that do or shall beleeue in Christ to the end of the world. The conceit of universal redemption wrought by Christ, that Christ died for all and every man and woman in the world without exception of any, we haue already met withall verse 30. I will not now meddle with it; but these words, for us all, being thus understood, for all true believers, for all that do or shall beleeue in Christ to the end of the world, afford to us this ground of truth. That the infinite merit of Christ his death belongs to every true believer: The infinite merit of Christ his death belongeth to every true believer every one whosoever he be that truly believes in Christ, hath part and share in the infinite merit of Christ his death; and though his faith be but weak, yet if it be a true faith, it doth certainly entitle him to the infinite merit of the death of Christ. Indeed the greater measure of faith a man hath, the greater will be his comfort, but the least measure of true faith, gives a man or woman right and title to the infinite merit of the death of Christ Iesus the son of God; God gave his son to death for all and every one that truly believes in him. And to this purpose speaks Christ, and he amplifies his speech by a similitude. joh. 3.14.15. saith he, As Moses lift up the serpent in the wilernesse, so must the son of man be lift up: that whosoever believeth in him should not perish, but haue eternal life. The story of Moses lifting up the serpent, we haue Numb. 21.9. The people of Israell being stung with fiery serpents in the wilderness, the Lord commanded Moses to make a brazen serpent, and to set it up on a pole, that such of the people as were stung might look to it and live: so saith Christ must the son of man be lift up, even lift up on the cross, that whosoever believeth in him, whosoever looks on him by the eye of faith hanging on the cross, should not perish, but haue eternal life. The similitude is very apt and fit: as those amongst the people of Israel that were able, when they were bitten and stung with fiery serpents, to eye the brazen serpent, though it were but with a squint eye, with a dim or blear eye, or with half an eye, were healed; so whosoever they be that are able to look on Christ lift up on the cross by the eye of faith, and to eye Christ Iesus the son of God crucified, though it be with a weak faith, and with the least measure of true faith, they are sure to be healed of the bitings of Satan the old serpent, and of the sting of sin, and they are certainly partakers of the infinite merit of the death of Christ Iesus the son of God, and they are freed from the guilt and punishment of all their sins. For why, it is a ruled case in divinity, that faith not erring in the proper object of it, but truly apprehending, though never so weakly, the saving promise of the mercy of God and merit of Christ, it is effectual for the good, and for the comfort of the believer, as I shewed not long since, that faith doth not justify, as it is an excellent grace or gift, for the dignity, or for the worthiness of it, or for the strength or greatness of it, because it is a strong faith, or such a measure of faith, but obiective, and in relation to the object of it, and so faith truly apprehending, though weakly, a right object, it is of force and effect for the good and for the comfort of the believer. And we are to hold this as an holy truth of God, that the infinite merit of Christ his death belongs to every true believer, and whosoever believes in Christ truly, though never so weakly, yet he hath part and share in the infinite merit of the death of Christ Iesus the son of God, and he is freed from the guilt and punishment of all his sins. A ground, for the use, of it of sweet comfort to as many as truly beleeue in Christ, though it be in great weakness. Comfort to such as truly beleeue in Christ though their faith be very weak. Dost thou whosoever thou art beleeue in Christ truly, though weakly, even with much wrestling and tugging, and thou canst hardly keep thy faith on foot, it is ready to be born down with every blast of temptation or trial: yet is thy weak faith carried to a right object? Is it truly set on the Lord Iesus? Assuredly then it doth entitle thee to the infinite merit of the death of Christ Iesus the son of God, and thou art thereby as truly freed from the guilt and punishment of all thy sins, as they be that haue the strongest faith, and the greatest measure of true faith. Labour thou to get greater strength of faith, and use all good means that serve to add one measure of faith to another, the greater the measure of thy faith is that thou hast, the greater will be thy comfort; but be thy faith never so weak, yet if it be set on the Lord Iesus the son of God in truth, certainly the infinite merit of Christ his death belongs to thee, and thou hast part and share in it, as truly as any other who hath the greatest measure of faith: yea thy faith is like precious to the faith of the best of Gods children: I haue warrant so to speak. 2. Pet. 1.1. the Apostle writing to ordinary believing Christians, he saith, They had obtained like precious faith with him, and with other Apostles. Thy faith being set on the Lord Iesus the son of God in truth, it is as precious to thee as the faith of the blessed Apostles was, and as the faith of the best of Gods children, and doth as truly and as certainly entitle thee to the infinite merit of Christ his death, as theirs did or doth. A ground of sweet comfort to the weakest true believing soul that lives, even to such as are ever cōplaining of the weakness of their faith, this may refresh and cheer up their hearts with comfort, if it be duly considered. But thou wilt say, I doubt of the truth of my faith. I answer thee, try it by that one note, Tit. 2.14. Christ Iesus, saith the Apostle, gave himself for us, that he might redeem us from all iniquity,& purge us to be a peculiar people unto himself, zealous of good works. If thy faith being set on Christ the right object of it, be a purging faith, purifying thy heart, as Acts 15.9. If thou find thy heart turned from sin to God, and purged from corruption, surely then thy faith is a true faith, and though it be but weak, and thou art cumbered with much doubting, it doth as truly entitle thee to the infinite merit of the death of Christ the son of God, as the strongest faith of the soundest Christian in the world. think on that to thy comfort. Come we to the Apostles inference, which he brings on this proposition, God spared not his own son, but gave him for us all to death. Hereupon the Apostle infers, that together with that son of his, God will freely give to all true believers all good things, which he delivers in this manner: How shall he not with him give us all things also? As if he had said, it cannot be but that undoubtedly together with Christ his son, he will give us all other good things. Now this manner of delivering this inference is to be observed: How shall he not with him give us all things also: and hence we may conclude in the first place thus much. That it cannot be, it is not possible that God should withhold any good thing from true believers. It is not possible that God should withhold any good thing from true believers. The Lord will not keep from such as truly beleeue in Christ any thing which he in his wisdom fees meet and good for them. Psal. 84.11. the Psalmist saith, The Lord will withhold no good thing from them that walk uprightly. And hence it is that the Apostle 1. Corinth. 3.21.22. saith to the believing Corinthians, All things are yours, whether it be Paul, or Apollos, or Cephas, or the world, or life, or death, whether they be things present or things to come, all are yours. And he makes this the ground of it, Ye are Christs, ye beleeue in Christ, ye belong to Christ,& Christ is yours; and therefore all things are yours, and it cannot be that God should suffer you to want any thing that he sees meet and good for you. And not to enlarge the proof of this truth, the grounds of it are these. First, God who is infinite in power, goodness and mercy, hath given Christ his son to all true believers, the greatest good that can be given, and therefore he will not deny them things of less worth. It is Christ his own argument, Matth. 6.25. Your heavenly Father hath given you your bodies and your lives, and he will much more feed you and cloth you. again, Christ is the fountain of all good things, in and through him God doth bless his children with all spiritual blessings, Ephes. 1.3. yea with all temporal blessings, and with all good things: and therefore they having Christ, they can want no good thing. And on these grounds it follows necessary, that the Lord will not keep from such as truly beleeue in Christ any thing which he in his wisdom fees meet and good for them. And the due meditation of this truth may afford matter of strong comfort to every true believer, and to every child of God in the time of any want, or penury, or loss, or distress whatsoever; Comfort to every true believer in ti●e of any want, or loss, or distress whatsoever. yea the due consideration of this may arm and strengthen a child of God, a true believer, against the fear of want, or penury, or any other evil. For why shouldst thou that art a child of God, a true believer, fear want, or poverty, or any other evil? Remember this, God hath given thee Christ his own dear son, the best gift he could give to thee, yea he gave that dear son of his to thee when thou wast a stranger and an enemy to him, and will he now deny thee any good thing that he sees good for thee, thou being justified and reconciled to him by the death of his son? No, no, fear it not, it cannot possibly be. Dost thou persuade thyself that thou art Christs and Christ is thine? and dost thou look for salvation by Christ, and persuade thyself that God will bring thee to heaven by Christ, and wilt thou not trust God for other good things? Oh learn thou on this ground to check thyself when thou art troubled with fear of want, or poverty, or such like, Christ is thine, and therefore all things are thine, life, death, things present, things to come, yea all are thy seruants, and what then canst thou want that God sees good for thee? If we could carry this in mind, and duly consider it, without question it would free us from a great deal of carking care, and disburden our souls of much anxiety, and disquietness, and vexation of mind and spirit, and it would be a stronger prop to uphold us, and to keep us from fear of want, or penury, or any other evil, then that promise of God, Heb. 13.5. That God will not fail nor forsake vs. For hath God given us Christ, he hath then given us a pawn of his love, yea a rich pawn, and of great price, and that of the greatest love that could be; and will he then withdraw his love from us, and suffer us to want other good things that he sees meet and good for us? it cannot be, it is not possible. It may be thou art poor, God sees it good thou shouldst be so, he will give thee contentment which is better then riches: or thou art sick, God sees it good for thee thou shouldst be so, he will give thee patience and comfort in Christ which is b●tter then health,& so in other particulars. Oh then leave carking care and distrustful thoughts touching the things of this world to the world, and to the men of the world, who haue ●heir por●ion in this life, and want faith, and haue not Christ. Thou hast Christ, thou being a true believer, and having Christ, thou canst want no manner of good thing that the Lord sees meet for thee: and therefore cast out fear of want, of penury, and such like, and learn thou to trust God, as for salvation, so for other good things. There is yet further matter of instruction offered to us from this inference of the Apostle, How shall he not with him give us all things also? And in the next place observe we, the Apostle here saith, How shall not God with Christ give us all things? as if he had said, It cannot be but that God will together with Christ freely give us both all the benefits of Christ, and all other good things of this life which he in his wisdom sees meet and good for vs. Now hence note we thus much. That Christ and the benefits of Christ cannot be severed: they are never found asunder, they ever go together. Christ and the benefits of Christ cannot be severed. To whom God gives Christ, to them also he gives all the benefits of Christ: and whosoever he be that hath Christ, he hath also the benefits of Christ, and he is partaker of all the benefits of Christ, and that truly and really, and they are truly and really his; even whatsoever Christ did or suffered as Mediator God and man, it is by the covenant of grace truly and really his who is one with Christ, and who hath Christ himself. joh. 6.40. It is the will of him that sent me, that every man which seeth the son( saith Christ) and believeth in him, should haue everlasting life, and I will raise him at the last day. It is the will of my Father, that he should be partaker of all my benefits, that concern his justification, and his eternal happiness and salvation. 1. joh. 5.12. it is said, He that hath the son hath life: he that hath Christ the son of God, he hath all the benefits of Christ that concern life and salvation, and they are truly and really his, even wisdom, righteousness, sanctification and redemption: as they are reckoned up, 1. Cor. 1.30. This I note in a word: it meets with some erroneous conceits of the Papists. First, Confutation of some erroneous conceits of the Papists. that they affirm that the wicked eat the flesh of Christ, and drink his blood in the Sacrament: and if they so do, they must needs haue Christ himself, and be partakers of the benefits of Christ, joh. 6.54. and yet they shut them out from all the benefits of Christ, and from eternal life. again, they affirm that the imputation of Christ his righteousness to true believers is but a fancy. We hold that Christ his righteousness is truly and really imputed to every true believer: they say it is but a putative iustice, so they scornfully term it, and a mere supposed imputation, and a mere imagination. They are deceived, the truth now delivered bears down this erroneous conceit of theirs. Such as haue Christ, as all true believers haue, they being one with Christ by a most near and real union, even flesh of his flesh, and bone of his bone, as Ephes. 5.30. certainly they haue all the benefits of Christ; and it must needs be that all the graces and benefits of Christ do truly and really belong to them, and they are truly really partakers of the infinite merits of Christ his death, and of his obedience. Now in a second place, in that the Apostle here saith, With him: that is, with Christ, even together with Christ God gives to true believers not onely all the benefits of Christ, but all other good things of this life that he sees meet and necessary for them. God gives Christ to his chosen, to true believers, and together with him all other good things: we are given to understand thus much. That onely they, and none but they who haue Christ, haue true spiritual right and title to the good things of this life. Onely they, and none but they who haue Christ, haue true spiritual right& title to the good things of this life. Men may haue temporal good things, and they may haue them in great abundance without Christ, but they haue no just spiritual right and title to them, neither can they haue any true comfort in them or from them: onely they, and none but they who truly beleeue in Christ, and that haue Christ, they onely haue true spiritual right& title to the good things of this life, and onely they haue a comfortable use of them,& true comfort in them and from them. And to this purpose serves that, 1. Cor. 3.21.22. where the Apostle having put it down in the general, All things are yours: you believing in Christ, and Christ being yours, or you having Christ, all things are yours: and then reckoning up particulars, he names the world, The world is yours, even the whole frame of the world and all the good creatures in it are yours, you are the right owners of the world; and though you be not possessed of the world, yet in Christ you haue just right& title to the world, and to all the good things that be in the world. Galat. 3.29. saith the Apostle, If ye be Christs; if ye belong to Christ, and Christ be yours, then are ye Abrahams seed, and heires by promise: then are ye heires of God, and haue right and title to all the good things promised in the covenant, then are ye heires with Abraham both of heaven and of earth. And hence it is that the Apostle saith, godliness hath the promise of the life present, and of that which is to come. Such as are godly, and none are truly so but such as are in Christ, and haue Christ who is the roote of true godliness, they haue the promise of all good things, not onely of the life to come, but also of this life present, they onely, and none but they haue true spiritual right and title to the good things of this life, they onely haue true comfort in them and from them: and the ground of this truth is. Because man who was once Lord of all creatures, having forfeited and lost that privilege, and that right and title by the fall of Adam, it is restored onely to all true believers, to all that truly beleeue in Christ the son of God, whom God hath made heir of all things, Hebr. 1.2. And true believers are joint heires, or heires annexed to Christ, Rom. 8.17. verse 17. of this Chapter: and therefore doubtless onely they, and none but they who haue Christ, haue true spiritual right and title to the good things of this life; and onely they, and none but they haue the comfortable use of them, and haue true comfort in them and from them. Now then for the use, first this ground of truth serves to discover that they deceive themselves who think that God hath blessed them with the good things of this life that they enjoy, and yet they haue not Christ; They deceive themselves who think God hath blessed them with the good things of this life they enjoy, and yet they haue not Christ. it is an usual speech, it often breaks out of the mouths of worldlings, of earthworms, of usurers and such like, who haue scraped together abundance of wealth, that God hath blessed them with that abundance. They are deceived, the gold and silver, and the good things of this life they do enjoy without Christ( and it cannot be that they haue Christ, living in known gross sins as they do) are not blessings to them, but rather curses and snares to them, and they are but given them to leave them without excuse at the day of iudgement, and do add weight to their iudgement, to make their condemnation heavier and deeper in hell. And take thou notice of it whosoever thou art, thou mayst haue temporal good things without Christ, but alas thou hast no true spiritual right to them, thou hast them but as a thief hath a true mans purse, and what shall it profit the thief to haue it, when he shall come to hold up his hand for it at the bar? If thou haue not Christ, thou art but an usurper of the good things of this life thou dost possess by a lawful civil right, and thou shalt one day be accountable for them, yea for every bit of bread thou hast to put into thy mouth, for every rag thou hast to put on thy back. Yea consider with thyself, if thou haue not Christ, and yet hast gold, silver, house, land, and such like, thou art but an intruder into the right, not of a mortal man but of the son of God, even into the right of the Lord Iesus, Gods heir of all things: he is Lord of the whole world, and of all things in it; and assure thyself, thou shalt one day pay dear for thy intruding, the recompense of the wrong done to him will one day fall heavy on thee. And what an heavy account haue they to make, who haue abundance of outward good things and yet haue not Christ? they shall one day cast away their gold and silver, and wish they had never gone beyond the spade or dwell: and what an heavy account haue they to make who haue abundance of wealth and riches, and do abuse them? Comfort for such as haue Christ, in regard of the good things of this life they do enjoy again for a second use: is it so that onely they, and none but they who haue Christ, haue true spiritual right and title to the good things of this life, and onely they, and none but they haue a comfortable use of them, and true comfort in them? Here is then matter of comfort for such as haue Christ, in regard of the good things of this life they do enjoy: haue they little or haue they much of the good things of this life, it is their own, and they haue true spiritual right and title to it. Art thou a member of Christ? Hast thou Christ? and hast thou abundance of good things of this life well gotten, and cast on thee by the good hand and providence of God? That abundance is thine own, and it is truly comfortable to thee. Or hast thou little, but from hand to mouth? that little is better to thee then the great abundance that worldlings haue who haue not Christ, they shall be accountable for their abundance, and they haue an heavy account to make for it: but thy little is truly thine, thou hast true right to it, even before God; and not onely in the courts of men, but also in the high Court of heaven, and thou mayst comfortably use it. If thou hast but brown bread, or a dinner of green herbs, as Salomon speaks, Prou. 15.17. with Christ, it is better then a stalled ox, and the greatest dainties in the world without Christ. If thou know thyself by faith to be a member of Christ, his right gives thee right and title to the good creatures of God thou dost enjoy, and thou mayst lawfully use them for thy necessity, yea sometimes for thy honest delight; the beauty, sweetness, and comfort of them belongs to thee, and thou mayst eat with peace and drink with peace, so as it be with moderation and thanksgiving to God, and thou mayst with peace and comfort possess and use gold and silver, and other good things of this life the Lord is pleased to cast on thee by his good hand and providence: think on that to thy comfort. One thing yet remaines to be noted from these words, How shall he not with him give us all things also? the word signifying( as we haue shewed) freely give us all things: hence it is clear. That the good things of this life, that true believers and they who haue Christ do enjoy, are the free gift of God, The good things of this life that true, believers enjoy, are the free gift of God. they are given to them of God freely, and without any merit or desert of their own. Christ teacheth this plainly, Matth. 6.11. where he bids such as are able truly to call God Father, thus to pray, give us this day our daily bread. Gods children must pray to God their Father to give them every morsel of bread they stand in need of, and every bit of bread they haue to use is the mere and free gift of God without any desert of theirs. It is then a good argument, a child of God cannot merit the least bit of bread to put into his mouth, therefore he cannot merit and deserve heaven. The argument is good, we cannot merit the least bit of bread we haue to put into our mouths, therefore we cannot merit and deserve heaven. This argument being used by a reverend divine now with the Lord, the Papists scoff at it, and they seek to shift it off, but they are not able to avoid the force and dint of it, all is Gods free gift to his children to the least bit of bread they haue to put into their mouths, and therefore without question they cannot merit heaven. And though we be the children of God, and haue true spiritual right and title in Christ to the good things of this life, yet we are to aclowledge every bit of bread we haue to put into our mouths, and every rag we haue to put on our backs to be the free gift of God, and we are to praise him for it, and to be thankful to his holy majesty for the same, and we are to use the good things of this life we do enjoy, to the honour and glory of God the giver of them; and to honour God with our riches, Prou. 3.9. that is our duty. Come we now to thee 33. and 34. verses. VERSE 33.34. Who shall lay any thing to the charge of Gods chosen? It is God that justifieth. 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 vs. our Apostle having in the verse foregoing armed the believing Romans and other true believers, against the assault and tentation that might arise from the want of good things, and made known to them they need not fear the want of any good thing needful for them, God having given them Christ his son, he now begins to arm and strengthen them against the assaults and temptations that might come from the presence of evil things, and he opposeth to the particular assaults that might trouble and disquiet them touching the presence of evil things, contrary grounds of comfort: and this he doth from this 33. verse to the end of the Chapter. I will God willing lay forth the grounds of comfort opposed to the particular assaults, as we shall come to them. In these two verses 33. and 34. the Apostle pus down a ground of comfort that might come from the evil of sin, and he shows that the evil of sin cannot hurt Gods chosen, either in regard of accusation, or in respect of condemnation. First in regard of accusation, he affirms verse 33. that Gods chosen are not to fear any accuser, any that can accuse them for their sins, which he puts down by way of interrogation, Who shall lay any thing to the charge of Gods chosen? And then against the fear of accusation for their sins, he opposeth a strong reason, as a ground of comfort, because God justifieth them, and therefore no accusation for sin need to be feared: Who shall lay any thing to the charge of Gods chosen? It is God that justifieth, saith the Apostle. In regard of condemnation he likewise affirms verse 34. that Gods chosen are not to fear that any shall condemn them for their sins. Who shall condemn, saith the Apostle: as if he had said, None shall, or none can condemn. And then he also opposeth to the fear of condemnation this reason and particular ground of comfort, because Christ is dead: It is Christ which is dead. Which he further enlargeth by Christ his resurrection, and his sitting at the right hand of God, and his intercession: 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 vs. But to keep within the compass of verse 33. two things in general are laid before us in that verse. First this proposition: None can lay any thing to the charge of Gods chosen, delivered by way of interrogation, Who shall lay any thing to the charge of Gods chosen? Secondly the reason of it, because God justifieth them, Who can lay any thing to their charge? It is God that justifieth. Let us now a little stand to examine the words of this verse touching the sense and meaning of them. Interpretation. Who shall lay any thing to the charge of Gods chosen? as if he had said, none shall, or none can, neither man nor divell, none either in heaven, in earth, or in hell, is able to do it. Lay any thing to the charge of Gods chosen. These words are metaphoricall, borrowed and taken from civil courts, and the verb {αβγδ}, used in the original, properly signifieth to call one into law, to enter action or suite against him in some open Court, to indite him, to accuse him with some evil, and to charge him with some crime before a judge: and so the meaning of the Apostle is this, None is able to indite Gods chosen, or to accuse them, or to charge them with any crime before the tribunal and iudgement seat of God, so as they are not able there to prevail against them by their inditement or accusation, and to convince them as guilty of any crime. Indeed Gods chosen haue many accusers, and many there be that are ready to charge sin on them; but the words of the Apostle carry this sense, None are able in truth to fasten any crime or any guiltiness on them. Who shall lay any thing to the charge of Gods chosen? that is, of such as God hath in his eternal love, elected and chosen, and set apart before the foundation of the world, as Ephes. 1.4. to eternal life, they now truly believing in Christ; for those the Apostle here calls Gods chosen, whom before he said were foreknown of God, predestinate, and called according to his purpose. It is God that justifieth: the words are in the original {αβγδ}, God justifying, or God who justifieth, and some read these words by way of interrogation thus: Who shall lay anything to the charge of Gods chosen, shall God who justifieth? but that reading obscures the sense, and the words are better thus red, It is God that justifieth. The word justify is diversly taken in the Scripture, there be two special significations of the word, as first it signifies to aclowledge or to declare one to be just; and in this sense it is taken, Matth. 12.37. By thy words thou art justified, that is, by thy words thou shalt be declared to be just, for words do not make but declare a man to be just or unjust. So Luke 7.29. it is said, The people that heard Christ, and the publicans justified God, which must be understood thus, they acknowledged God to be just, or they approved the iustice of God. Secondly, the word justify, is a judicial term, borrowed from the Courts of iustice,& it signifies a judicial act, namely, to absolve, and to acquit in iudgement, or to pronounce innocent in iudgement: in which sense the word is used, Acts 13.39. And from all things from which ye could not be justified by the Law of Moses, by him is justified: that is, absolved or cleared. The words can signify no other thing thē absolution from sin, and in this sense is the word here used by the Apostle: and that is clear, in that he here sets it against accusing and condemning, which are two acts of iudgement, Who shall lay any thing to the charge of Gods chosen, and who shall condemn? It is God that justifieth: and so his meaning is, It is God who doth absolve and acquit his chosen now believing in Christ, from the guilt of all their sins, and doth account or pronounce them innocent and just in his sight through Christ his son. Thus then conceive we the Apostles meaning in the words of this verse, as if he had said. Who is able to accuse them whom God hath chosen, and set apart before the foundation of the world to life eternal, now truly believing in Christ, or to charge them with any crime before the iudgement seat of God, so as they are able there to make their accusation good, and there to prevail against them, by their accusation to convince them as guilty of any crime? Surely none, either in heaven, in earth, or in hell, is able to do it, for it is God who doth absolve and acquit them from the guilt of all their sins, and doth account or pronounce them innocent and just in his sight through Christ his son. Now first in that the Apostle saith, Who shall lay any thing to the charge of Gods chosen? they being justified of God: hereby he implies, that Gods chosen now believing in Christ, and justified in the sight of God, are liable to be accused, and to haue sin laid to their charge. The Apostle doth not here exempt Gods chosen, now believing in Christ, and justified by Christ, altogether from accusation, and from all trouble in respect of sin, but from being hurt by any accusation for their sins: he saith none is able to lay any sin to them, so as they can prevail against them by their accusation before Gods tribunal. Hence then we may gather in the first place. That Gods chosen, now believing in Christ, and justified in the sight of God, Gods chosen now believing in Christ are not altogether free from being accused for sin,& from being troubled in regard of sin. are not in such a state and condition as that they are altogether free from being accused for sin, and from having sin and the guiltiness of sin charged on them, and from being troubled in regard of sin. The best of Gods children, and justified persons in this world, are liable to be accused as guilty of sin, and to haue sin and guiltiness charged on them, and to be troubled with the guiltiness of sin. revel. 12.10. Satan is called the accuser of the brethren, and he is said to accuse them before God day and night. He is busy in accusing the best of Gods children, and justified persons, and in charging sin on their souls, and in troubling their consciences with the guiltiness of sin day and night. He accused job to God, even contrary to Gods own testimony, and he charged him to be but an hypocrite, and that he served God onely in regard of Gods gifts and blessings bestowed on him, job 1.9.10. Doth job serve God for nought? Hast thou not made an hedge about him, and about his house, and about all that he hath on every side? Thou hast blessed the works of his hands, and his substance is increased in the land. It is an ordinary thing for the world, and the men of the world to traduce Gods children and justified persons, and to charge on them foul sins, as to accuse them to be hypocrites, proud persons, covetous persons: yea wicked men will sift Gods children, as a man sifts his corn, and as narrowly search into their words and deeds as Laban did into Iacobs stuff, Genes. 31.33. to see if they can spy out any thing whereof to accuse them, and when they can find nothing, they will invent false things, and on shadows of evil be bold to accuse them; witness joseph, Genes. 39.14. jeremiah, Iere. 37.13. Amos, Amos 7.10. A cloud of witnesses we haue of this kind: Christ himself was thus dealt withall, Matth. 26.61. and so Stephen, Paul and Sylas, and many others; yea the conscience of Gods children and justified persons are ready to charge sin on them, and they are sometimes troubled in their consciences, not onely for sins lately committed, but for sins they haue done many yeares before, and now truly repented of. Psal. 25.7. Psal. 25.7. david desires the Lord not to remember the sins of his youth, nor his rebellions. We see then that Gods children and justified persons are in no such state and condition in this world, as that they are altogether exempt from accusation for sin. No, the Lord will haue them( which may be the ground of this truth) in this kind exercised to haue sin and the guiltiness of sin charged on them by Satan, by the world, and sometimes by their own consciences, for many good ends, as to work in them more fear, and more wariness against it, and to make them the more heedful of Satans sleights, and to gather more strength against him to prevent sins they might otherwise fall into, and sometimes to make them more fit to comfort others being troubled for sin, that they may comfort others with the comforts wherewith themselves haue been comforted. 2. Cor. 1.4. And therefore doubtless the best of Gods children, justified persons, are in this world liable to be accused as guilty of sin, and to haue sin and guiltiness of sin charged on them, and to be troubled with the guiltiness of sin. Now then for the use, first this truth gives a check to the rash iudgement of the world touching Gods children in regard of the accusation and trouble of mind for sin. The rash iudgement of the world taxed, in that they censure Gods children for trouble of mind for sin. Men of the world presently judge the state of Gods children not good, because they are accused as guilty of sin, and because the mouths of many are open against them, and do charge them with pride, with hypocrisy, and like sins they are never able to prove: and especially if they see or know a child of God troubled in mind and conscience for sin, then they fly on them and conclude; certainly he is but an hypocrite, and God hath found him out: the truth now delivered discovers this to be rash iudgement, and meets with it. A child of God, a justified person, is in no such state and condition in this world, as that he is freed from accusation, and from trouble of mind for sin; though he be freed from the venom, poison, and bitterness of it, as afterwards we shall see, yet he is not freed from the thing itself. And know, it is no good argument: the state of such an one is not good, because men charge him with hypocrisy; or because he is troubled in this world for sin, therefore he is an hypocrite: no, no, one may be troubled in this world, yea much terrified and grievously perplexed, and yet be a dear child of God, a justified person, and be acquitted from the guilt of sin in Gods sight. Yea know it for a truth, one may be so grievously troubled in this world for sin, as it may force him to show forth strange behaviour, as david saith, Psal. 38.8. He roared after the manner of a beast, and yet be a dear child of God, and one justified in the sight of God. And therefore take we heed we judge not any one to be in a bad state and condition, when we see the course of his life to be holy and good, onely because he is now troubled in mind and conscience for sin. A child of God may be troubled, yea so troubled, as he may be stirred up to impatiency, and may show forth strange behaviour, yea he may die showing forth strange behaviour, and yet we are not hereupon to judge him an hypocrite, or forsaken of God, and out of Gods favour: if we so do, we judge rashly. And for a second use, on this ground of truth now delivered, learn thou whosoever thou art, judge not thyself in a bad state& condition, onely because thy mind is troubled for sin, thou having evidence of the work of grace in thine own heart with power. thou having good evidence of the work of grace in thine own heart with power, learn thou, I say, not to judge thyself in a bad state and condition onely because thy mind is troubled for thy sins, and thou canst not come to that quietness of conscience thou desirest: do not thou thus reason, If I were a justified person, if I were in the favour of God, surely I should haue peace with God, Rom. 5.1. and my conscience would then be at quiet, I should haue that peace and that quietness of mind that I see others of Gods children haue, but alas I cannot find that peace in mine own soul, and therefore I doubt my state is not good. Oh take heed of this kind of reasoning, and know, though it be so that such as are justified by faith in Christ haue peace towards God, yet a child of God, a justified person, hath not that peace at all times alike and without any interruption. No, no, the best of Gods children haue their turbida interualla, their troubled fits, as it were anguish fits, sometimes sweet and gracious feelings, much peace and quietness of mind and conscience, and sometimes again trouble of mind and disquietness, and a just complaining of the want of feeling of Gods favour. This is the state of the best of Gods children in this world, they are subject to trouble of mind and conscience for sin: and therefore do not thou think thy state is not good, onely because thy mind is troubled, and thou canst not come to that quietness of conscience thou desirest. If thou feel grace truly wrought in thee, and there is a true change in thy soul, then comfort thyself in this, the Lord will excuse thee under that trouble of mind for a time, and in his good time he will fill thine heart with abundance of peace and comfort, and ioy in believing; fear it not but let that be thy comfort. In the next place, in that the Apostle saith, Who shall lay any thing to the charge of Gods chosen? that is, as we shewed, none is able to accuse Gods chosen now believing in Christ, and to charge any sin on them, so as they can prevail against them by any accusation, so as they can convince them as guilty of sin before the tribunal and iudgement seat of God: and then he subjoins this reason and ground of it, It is God that justifieth: because God doth acquit and absolve them from all their sins, and accounts them just in his sight through Christ his son. The Apostles proposition here laid down before us, being thus considered, together with the reason and ground of it, it affordeth this point. That Gods chosen now believing in Christ, and justified of God, God justifying them in and through Christ his son, they cannot be hurt by any accusation that can be laid against them before the iudgement seat of God. Gods chosen now believing in Christ cannot be hurt by any accusation laid against them before the iudgement seat of God. No accusation for sin brought against true believers, now justified of God through Christ his son, either by the divell, or by the world, or by their own consciences, can hurt them, or prevail against them; they need not fear the accusation of any enemy whatsoever for their sins, that the accusation shall hurt them before the iudgement seat of God. We read Isai. 50.8. the Prophet brings in Christ thus speaking, He is near that justifieth, who will contend with me? Let us stand together, who is mine adversary? Let him come near to me. Thus doth Christ challenge all his enemies, that none of them is able to contend with him, or to lay any thing to his charge, as he said of the Iewes, joh. 8.46. Which of you can rebuk me of sin? And thus may any member of Christ, as Christ the head might do it, so he being justified of God in and through Christ, challenge all his enemies and say: God is near to me, who shall contend with me? who can lay any thing to my charge, so as his accusation may hurt me, or prevail against me? Isai. 38.17. Hezechiah saith, The Lord had cast all his sins behind his back. And Psal. 103.2.3. Psal. 103.2.3. david stirs up his soul to praise the Lord, and not to forget his benefits, who forgave him all his iniquity, and healed all his infirmities. And thus it is with all true believers and justified persons, they being justified of God; God justifying them through Christ his son, they are freed from the guilt of all their sins, so as no accusation brought against them for any sin by any enemy whatsoever, can possibly hurt them or prevail against them before the iudgement seat of God: for why, To God alone are his chosen indebted by their sins, as david saith, Psal. 51.4. Against thee, against thee onely haue I sinned, and done evil in thy sight. And Gods chosen, now believing in Christ, are taught by Christ himself to pray to God onely for the pardon of their sins, Mat. 6.12. forgive us our debts as we also forgive our debters. God onely hath power to forgive the debt of sin, as he saith by his Prophet, Isai. 43.25. I, even I am he that putteth away thine iniquities for mine own sake, and will not remember thy sins. And therefore God remitting the debt of sin to his chosen, who can justly charge it on them? again, God is the highest judge, and his tribunal his iudgement seat is the supreme iudgement seat from which no appeal can be made. And as amongst men such persons as are accused in some open court may appeal till they come to the highest court, and if there they be acquitted and pronounced innocent, they hold themselves safe enough, none can after that call them into question for the same thing: so God being the highest judge, and his tribunal being the supreme iudgement seat, his chosen being there absolved and acquitted from the guilt of all their sins by God himself, they need not fear what any accuser can lay to their charge. And therefore doubtless Gods chosen now believing in Christ, and justified of God, God justifying them in and through Christ his son, they cannot be hurt by any accusation for sin that can be brought against them, and they need not fear any accuser, or any accusation for their sins that they shall be charged withall before the iudgement seat of God. But some may say, True believers, justified persons, haue sin still abiding in them, and they sin daily, and may be truly charged with sin before the iudgement seat of God, and God is a just God, and he cannot account sinners to be just, He makes not the wicked innocent, Exod. 34.7. how then cannot they be hurt by any accusation laid against them for their sins? I answer. Though justified persons haue sin still abiding in them, and they sin daily, and sin may be justly charged on them before the iudgement seat of God, and God sees sin in them; it is but a conceit that God sees no sin in justified persons, and God is most just, and cannot account them innocent as they are in themselves, and as he looks on them in themselves: yet we must know, that God looks on justified persons in and through Christ, who hath fully satisfied for their sins, and so in and through Christ they are acquitted from all their sins, and they cease to be sinners in regard of guiltiness. And thus as the Apostle saith, Rom. 4.5. God justifieth the ungodly: that is, God acquitteth such as are ungodly in themselves, and haue ungodliness in themselves, looking on them in Christ his son, who hath fully satisfied for their sins. Why then( will some say) what need justified persons crave pardon of their sins? if true believers and justified persons be acquitted of God from the guilt of all their sins, what need they daily to crave pardon of their sins? I answer again. True believers and justified persons haue need daily to crave pardon of sin, though they be acquitted of God from the guilt of all their sins, because they daily commit new sins, and though those new sins be forgiven of God, and with God they are accounted as if they had not been done in regard of the guiltiness, he still looking on their persons in Christ, yet in respect of themselves, and of the actual being of those sins, they are day by day actually remitted. And again, the assurance that true believers haue of the pardon of their sins, is but weak, and had need to be further strengthened, and they are to pray for the pardon of their sins more and more to strengthen them in the assurance of the pardon of those sins they daily commit, and of all their other sins. And therefore this still remaines a truth, that Gods chosen now believing in Christ, and justified of God, God justifying them in and through Christ his son, they cannot be hurt by any accusation for sin that can be brought against them before the iudgement seat of God, and they need not fear any accuser or any accusation laid against them before Gods iudgement seat, either by the divell, or by the world, or by their own consciences for their sins. What folly then is it either in the divell, or in the world, and men of the world, to accuse Gods children, justified persons, and to charge foul things on them? It is folly in the divell, and in the world, and in men of the world, to accuse Gods children& to charge foul things on them. they do but therein show themselves malicious against Gods children, they cannot hurt them or prevail against them before the iudgement seat of God. And know it whosoever thou art, thou charging foul things on Gods children, and on such as give good evidence that they are true believers, in so doing thou dost but play the divels part, who is styled the accuser of the brethren. Thou wilt say, I know the party to be guilty of that sin that I charge on him. Yea but it may be the party hath truly repented of that sin, and God hath forgiven his sin: and as it was said to Peter, Act. 10.15. That which God hath cleansed do not thou account unclean: so do not thou charge sin on him whom it may be God hath acquitted; set not thou a curse where thou seest the print of Gods blessing, do not thou load him with an heavy burden, whom God( for any thing thou knowest) hath disburdened: if thou so do, thou makest thyself odious in the sight of God. Prou. 17.15. He that justifieth the wicked, and he that condemneth the just, especially whom God hath justified, they are abomination to the Lord, they are odious to the Lord. Now, is it so that Gods chosen, now believing in Christ, and justified of God, Comfort to as many as are justified in the sight of God. God justifying them in and through Christ his son, they cannot be hurt by any accusation for sin that can be brought against them before the iudgement seat of God, and they need not fear any accuser or any accusation laid against them before the iudgement seat of God for their sins, that they shall be hurt by that accusation? Here is then ground of sweet and of heavenly comfort to as many as truly beleeue in Christ, and are justified in the sight of God. This truth tells them they are in a most blessed state and condition; as david saith, Psal. 32.1.2. Blessed he whose wickedness is forgiven, and whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity: that is the blessed man indeed whom God acquits from the guilt of all his sinn●s. Yea the consideration of this truth may cheer up the hearts of Gods chosen and true believers, and strengthen them against the terror of their consciences, being frighted with the guilt of sin, and against the sentence of the Law and cruelty of Satan. What though these enemies trouble and disquiet them; yet they dare not appear before God to accuse them, and to charge sin on their souls: if they do, it is but lost labour, they cannot prevail by any accusation they bring against them. And on this ground a child of God, a true believer, may challenge the divell, and all the enemies of his salvation, and even dare them to come with him before Gods tribunal and iudgement seat, and he may boldly say to Satan, thou art ever troubling me, and setting before me my guiltiness of sin, I dare thee Satan, or any enemy of my soul to come with me before the holy majesty of God, and there if thou darest to accuse me, and if thou darest so do, I fear thee not, I know thou shalt not prevail by any accusation thou canst bring against me; God himself the highest judge hath acquitted me from the guilt of all my sins. What an excellent comfort is this to every child of God, and to every true believer? And this comfort belongs to thee whosoever thou art, that hast good evidence of true grace in thine heart, and that thou truly believest in Christ. What though it be so that thou art traduced by men,& men charge foul things on thee, that thou art an hypocrite? comfort thyself in this, they dare not stand to their accusation, and charge thee so to be before the iudgement seat of God; thou mayst challenge them, and dare them, and stand at defiance with them. Yea but thou wilt say, Alas that which the divell and the world accuse me of is too true, and mine own conscience also accuseth me of the same thing, and tells me that in some measure I am guilty of that they charge on me. Be it so, yet is that sin they truly charge on thee, and thine own conscience tells thee that in some measure thou art guilty of, a burden to thee? dost thou groan under it, and labour and strive against it, and pray against it? Then assure thyself of this, thou art justified of God, God doth acquit thee from the guilt of that and of all thy other sins, and there is no accusation laid against thee for sin though it be most true, that can possibly hurt thee, or prevail against thee before the iudgement seat of God: and that is a matter of great comfort. Lastly, as the ground of truth now delivered discovers the happy and comfortable state of true believers, and of justified persons: so on the contrary it makes known the miserable state of all vnbeleeuers, and of all profane, hard-hearted, and impenitent persons: The miserable state of vnbeleeuers,& hard-hearted, and impenitent persons, discovered. no accusation for sin can prevail against true believers before the iudgement seat of God, but every just accusation for sin shall there be available and of force against vnbeleeuers and impenitent persons. Art thou then a profane wretch? hast thou no good evidence of true grace in thine heart, and that thou art a true believer? surely thy state is most wretched and miserable: though now thy conscience lie asleep and be benumbed, yet it will one day be awakened and fly in thy face, and fearfully accuse thee; and though now the divell lull thee asleep, and draw thee on the to practise of sin under the colour of pleasure, profit, or the like, yet he will one day eagerly accuse thee before the judge of all the world; yea the very insensible creatures will one day rise up against thee and accuse thee, the heauens, the earth, the air thou breathest in, thy food, thy apparel, even the drink that thou drunkard hast swilled in, thy gold and silver that thou cursed usurer hast heaped up, and such like, and especially the means of salvation under which thou hast lived, every Sermon thou hast heard or mightest haue heard, yea the very dust of the Preachers feet shall one day rise up in iudgement and witness against thee, Luk. 9.5. All these shal one day accuse thee before the great judge of all the world, and he will admit of every just accusation against thee, every accusation for sin justly brought shall be of force against thee, yea God himself will be a swift witness against thee, Malac. 3.5. Mal. 3.5. Oh then in what a miserable state and condition art thou that art a profane person! if thou hadst eyes to see it, and an heart to consider it, it would make thine heart ache within thee Now therefore in the fear of God be stirred up to think on thy miserable state and condition, and consider with thyself, that one day thine own conscience, the Law of God, the divell, yea all things within thee, without thee, and round about thee, will stand up against thee, and accuse thee before the judge of the quick and dead, and unless now thou humble thyself and make thy peace with God, assuredly thou shalt then haue none to plead for thee. And therefore now whilst thou hast time labour to come out of that miserable state and condition: and if hell haue not full possession of thy soul, bethink thyself of speedy reformation. Come we now to the 34. verse. 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 for vs. IN this Verse( as I haue said) the Apostle labours to strengthen Gods chosen against the fear of condemnation for their sins, and to that purpose he here affirms that none can condemn Gods chosen: which position he puts down as he did the former, by way of interrogation, who shall condemn? as if he had said, None is able to condemn Gods chosen. Then he brings a reason as a ground of comfort against the fear of condemnation, from the death of Christ, that Christ is dead for Gods chosen, and therefore they need not fear condemnation for their sins: Who shall condemn? it is Christ which is dead. And that reason and ground of comfort the Apostle further amplifies by the resurrection of Christ, and by his sitting at the right hand of his Father in heaven, and by his intercession for them: and in those four things the Apostle goes on by degrees, preventing all scruples and doubts that might trouble the minds of Gods chosen touching condemnation: none can condemn them: why? because Christ is dead for them, saith the Apostle. But might some say, what can Christ being dead profit us? Indeed nothing at all if he had been swallowed up of death, but he is risen again, and hath overcome death: yea or rather which is risen again. And not onely so, but he also sitteth at the right hand of God, and hath received all power for the safety of Gods chosen now believing in him: and not onely so, but he also is continually exercised in making intercession for them. It is Christ which is dead, or rather which is risen again, who is also at the right hand of God, and maketh request for vs. And so we see the general drift of the Apostle in this verse. Come we to the opening of the words of it, Interpretation. touching the sense and meaning of them. Who shall. That is as if he had said, None shall, or none can, none in heaven, in earth, or in hell, is able to do it. condemn. The word condemn is here also a judicial term, and it signifies the act of a judge in open court, whose act is to adjudge such as are found guilty of any crime, and justly deserve punishment, to death, or to some other punishment. And the word here is to be understood with respect to sin, as it is used, Rom. 5.18. By the offence of one. And so the meaning is, none can pronounce Gods chosen now believing in Christ, worthy of punishment for sin, or truly adjudge them to any punishment, either temporal or eternal for their sins. It is Christ which is dead: the words are {αβγδ} Christ dying. And some read them with an interrogation, Who shall condemn? Shall Christ which is dead? but they are better thus red, It is Christ which is dead: and so they are a reason why none can condemn Gods chosen, because Christ is dead for them, and by his death hath made a full satisfaction to God for their sins, his death being of infinite price and value, and fully answerable to the iustice of God, as the Apostle saith, 1. Pet. 2.24. He his own self bare our sins in his body on the three. According to that, Isai. 53.5. He was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was vpon him, and with his stripes are we healed. And so the meaning of the Apostle is, that none can condemn Gods chosen, now believing in Christ, because Christ hath dyed for them, and hath by his death fully satisfied for all their sins, and hath born that punishment that they should haue born for their sins. Yea or rather which is risen again▪ this is a further ground of comfort, and hereby the Apostle means that Christ is not onely dead for the sins of Gods chosen, but is also risen again from the dead, and hath vanquished and overcome death, and made it manifest by his resurrection that he hath fully absolved and discharged them from all their sins: as Rom. 4.25. He was delivered to death for our sins, and is risen again for our justification. Who is also at the right hand of God. These words right hand of God, are used by way of similitude, they are metaphoricall; for indeed in proper speech God hath neither right hand nor left, he is a Spirit infinite and incomprehensible: and these words set out the glorious state of Christ in heaven, that he is there advanced to an unspeakable height of glory: they are taken from the manner of the kings of the earth, who use to set those on high whom they purpose most of all to honour. As 1. King. 2.19. Salomon in token of honour caused a seat to be set for his mother, and she sate at his right hand. And by this form of speech here rightly applied to Christ, 2. things are signified. First, That Christ is exalted to unspeakable glory in heaven, 1. Tim. 3.16. and is there partaker of the infinite glory of his Father. And Secondly, that Christ is exalted to the full administration of his kingdom, to be the head of his Church, and with his Father to be Lord and governor of all things in heaven and earth, having all power given to him, both in heaven and in earth, as himself saith, Matth. 28.18. and as the Apostle saith, 1. Pet. 3.22. He is at the right hand of God gone into heaven, to whom the Angels, and powers, and might are subject. These two things are here intended by the Apostle, in saying that Christ is at the right hand of God. And maketh request or intercession also for vs. These words are not to be conceived as if Christ now in heaven did prostrate himself and kneel on his knees, and utter words of prayer to God his Father, as he did in the dayes of his flesh, but Christ doth now make request by the merit of his death, he now presenting himself continually in the sight of God his Father, as Heb. 9.24. He is entred into very heaven to appear now in the sight of God for us: and by presenting the sacrifice of himself once offered on the cross, and the infinite merit of that sacrifice before the eyes of his Father, willing as he is God and man, and desiring as he is man, that his Father would accept of his perfect satisfaction, and turn away his eyes from the indignities and sins of his chosen, and be well pleased with them, in and through him. For us, saith the Apostle, that is, for me and you, and for all true believers. Now then thus take we up the sense and meaning of the words of this verse, as if the Apostle had said. Who can pronounce Gods chosen, now believing in Christ, worthy of punishment for sin, or truly judge them to any punishment, either temporal or eternal for their sins? Surely none in heaven, in earth, or in hell can do it: for why, Christ hath died for them, and by his death which was of infinite worth, hath fully satisfied for all their sins, and hath born that punishment that they should haue born for their sins: and not onely so, but Christ hath vanquished and overcome death, and made it manifest by his resurrection, that he hath fully absolved and discharged them from all their sins, and he is now also exalted to unspeakable glory in heaven, and to the full administration of his kingdom, to be the head of his Church, and with his Father to be Lord and governor of all things in heaven and earth; and he doth now also make request, by the merit of death presenting himself and the sacrifice of himself once offered on the cross, and the infinite merit of that sacrifice continually before the eyes of his Father, willing as he is God and man, and desiring as he is man, that his Father would accept of his perfect satisfaction, and turn away his eyes from the indignities and sins of his chosen, and be well pleased with them in and through him: and this he doth for me, and you, and all true believers. Now first in that the Apostle puts down this for a certain truth, that none can condemn Gods chosen now believing in Christ, none can adjudge them to any punishment, either temporal or eternal for their sins, and then gives this reason of it, it is Christ which is dead, because Christ hath died for them; hence in the first place we are given to understand thus much. That Gods chosen, now believing in Christ, and now having part in the death of Christ, they cannot possibly be condemned, Gods chosen now believing in Christ cannot possibly be condemned for their sins. joh. 5.24. Neither Satan, nor the Law of God, nor yet the iustice of God, can truly adjudge them to any punishment, either temporal or eternal for their sins. And to show this to be a truth in these particulars. First, Satan hath no power to require iudgement and condemnation against true believers for whom Christ died, because Christ by his death hath spoyled and stripped him of that power, Colos. 2.15. Hath spoyled the principalities, and powers, and hath made a show of them openly, and hath triumphed over them in his cross. Heb. 2.14.15. the holy Ghost saith, that Christ through his death destroyed him that had the power of death, that is, the divell. And hath delivered them which for fear of death were all their life time subject to bondage. And revel. 12.10.11. we read, after the battle between Michael and the great Dragon, that is, between Christ and the divell, Christ overcoming, John saith, I heard a loud voice saying, now is salvation in heaven, and strength, and the kingdom of our God, and the power of his Christ; for the accuser of our brethren is cast down, which accused them before God day and night, but they overcame him by the blood of the lamb. By the blood of Christ all power is taken from Satan to accuse, or to require iudgement and condemnation against true believers. again, the Law of God hath no power to bind true believers for whom Christ died to the curse of the Law for the transgression of it, because Christ by his death hath redeemed them from the curse, in that he was made a curse for them, as the Apostle speaks plainly, Galat. 3.13. Christ hath redeemed us, when he was made a curse for vs. And thirdly, though the iustice of God be such, that where there is guiltiness of sin, there damnation is due, yet the iustice of God is fully answered by the death of Christ, his death being of infinite merit, it is every way answerable to the iustice of God, it hath fully satisfied Gods iustice for the sins of all true believers. And hence it is that Christ is said to be the lamb of God that taketh away the sins of the world, joh. 1.29. And Heb. 10.14. it is said, that Christ with his own offering hath consecrated for ever them that are sanctified. This then we may resolve on as a certain holy truth of God, that Gods chosen, now believing in Christ, and now having part in the death of Christ, they cannot possibly be condemned; neither Satan, nor the Law of God, nor yet the iustice of God can truly adjudge them to any punishment either temporal or eternal for their sins. Come we to make some use of this: and, First this being a truth, it meets with that rashness of the world, and gives a just check to profane men of the world, who sometimes are so bold and rash, as they dare adjudge Gods children and true believers to the bottom of hell, The rash iudgement of profane men of the world, adiudgin true believers to the bottom of hel, mer withall and reproved. and in their hasty sentence they sand them to hell, and stick not to say, fie on them, they will one day be hanged, or they will one day go to the divell. poor souls, they show themselves ignorant and sottish, and rash headed, they do but vent their poison and malice against Gods children, their sentence cannot hurt any child of God, it is but as we use to say, a fools boult soon shot, neither they nor their father the divell can truly adjudge any true believer, any child of God, to any punishment, either temporal or eternal. again, the truth now delivered further meets with some erroneous conceits of some erring spirits; Some erroneous conceits of some erring spirits, met withall and overthrown. as first that of the Anabaptists, in that they boldly affirm and say, that those that Christ hath bought with his precious blood may be damned, these be their very words: a damnable opinion, and in flat contradiction to the truth now delivered, and to the truth of the word of God in many places of it. None can possibly perish and be damned for whom Christ died. Oh but they think they haue ground for their assertion, 2. Pet. 2.1. Some saith he shall privily bring in damnable heresies, even denying the Lord that hath bought them, and bring on themselves swift damnation. See( say they) those whom Christ hath bought with his blood may be damned. They are deceived, and they conclude without ground, they are too shallow brained to look into the depth of that text, there is not a word in that text of the death of Christ, or of his blood, or of Christ himself expressly, no nor yet by implication. It is said, denying the Lord, {αβγδ}. the word is not {αβγδ}, but {αβγδ}, which word signifies master, or ruler, and is commonly attributed to God the Father. And it is said, denying the Lord, {αβγδ}, that bought them, because false teachers who come professing the name of God and the name of Christ, they seem to be taken out of the world, through the knowledge of the Lord, and of the saviour Christ Iesus, as the Apostle describes them verse 20. and in some-sort free from the corruption by external profession: and they themselves aclowledge, that God is their Lord and master, and say they are his messengers and ministers, and they profess his name amongst his bought and purchased seruants, and so in their own opinion and in the iudgement of others, they are in the number of the bought seruants of God, but in dead and truth they are not: and so that place rightly understood makes nothing for the opinion of the Anabaptists. again, secondly the truth now delivered serves to overturn that conceit of the Papists, that for the merit of Christ his death God doth pardon the fault and eternal punishment of sin, but he retains a temporary punishment to be inflicted on them that haue sinned: now what is this but to adjudge them who haue part in the death of Christ to some punishment for their sins, clean contrary to the truth of doctrine now delivered? And indeed if God inflict any punishment on him whose fault is remitted, and whose sins are taken away by the blood of Christ, then he is unjust, which is blasphemy once to think: it is all one, as to require the payment and satisfaction of a debt forgiven or already paid, which whosoever doth, is unjust. object. But( say they) some whose sins are pardonned, haue sickesses, poverty, contempt, and the like, yea death inflicted on them, which are punishments of sin, and therefore though the sin be forgiven in regard of the fault and eternal punishment of it, yet the temporary punishment is not removed. Answ. Sicknesses, poverty, and the like, laid on them whose sins are pardonned, are not punishments of sin forgiven, neither do they come from an angry and displeased God, and from a God revenging sin, but they are corrections and fatherly chastisements, and tokens of Gods love to them. Heb. 12.6. Whom he loveth he chasteneth: and they are laid on such as haue their sins pardonned, for the exercise of their faith, trial of their patience, stirring up of the languishing graces of God that are in them, and to make them draw nearer to God, and to walk more humbly before him: and therefore this makes it not good, that for the merit of Christ God doth pardon the fault and eternal punishment of sin, but retains a temporary punishment to be inflicted on the sinner. No, no, they that haue part in the death of Christ, they cannot be truly adiudged to any punishment, either temporal or eternal for their sins. There is yet an use of comfort to be added: Is it so that Gods chosen, now believing in Christ, Sweet& heavenly comfort for every true believer. and now having part in the death of Christ, they cannot be condemned, neither by Satan, nor by the Law of God, nor yet the iustice of God can truly adjudge them to any punishment, either temporal or eternal for their sins? Surely then here is a ground of sweet and of admirable and heavenly comfort for every true believer, for every one who is sure that he hath part in the death of Christ: this truth tells thee, whosoever thou art that art a true believer, and hast part in the death of Christ, that thou art in a most happy and blessed state and condition, thou needest not fear the yelling and roaring of the divell thundering out hell and damnation for sin, nor the fearful sentence of the Law of God, denouncing iudgement and the curse for every transgression of it: no, nor yet the sin revenging iustice of God, which is most strict, and most sharp and severe against all ungodliness and wrong: and what an happy and blessed state is that? How may the consideration of this affect thy soul, and fill thine heart with comfort and ioy unspeakable? We know, if a man that is to stand before an earthly judge to be tried touching some matter of crime, persuade himself that neither any enemy of his, though most malicious and thirsting after blood, hath power to require sentence against him, nor the law itself hath power to bind him over to any penalty, nor yet the judge himself, if he deal truly, can adjudge him to any punishment, it is a marvelous comfort to him, and it cheers him up exceedingly: though indeed the law of man may be wrested, and an earthly judge may be carried aside, and may give unjust iudgement, yet this is his comfort, that neither his enemy, nor the Law itself, nor the judge himself can justly proceed against him,& adjudge him to any punishment. Oh how much more may it cheer up thy heart, thou that art a child of God, truly believing in Christ, and hast part in the death of Christ, and on that ground art sure of this, that neither the divell that thirsts after thy blood and the precious life of thy soul, nor the Law of God, which is terrible in the curse of it against vnbeleeuers, nor yet the iustice of God, which cannot but give sentence of damnation against unrepentant sinners, that none of these can truly adjudge thee to any punishment, either temporal or eternal for thy sins? think on this to thy comfort when thou art troubled with the sight of thy sins, yea even of those sins thou hast often fallen into of weakness, and against thy purpose and holy resolution to the contrary: and when thou art troubled with fear of punishment due to thee for thy sins, oh then call to mind this ground of comfort, that Christ hath suffered that punishment that thou shouldst haue undergone for all thy sins, and that he was condemned in thy room, and in thy stead, and that he hath fully satisfied the iustice of God for thy sin; and therefore in the iustice of God thou canst not be condemned. No, know it to thy comfort, it is as possible for thee to be damned for any of thy sins, though often fallen into of weakness, and committed after thy true believing in Christ, as it is for God to be unjust, which is impossible: and what a sweet comfort may that be to thy soul? Exercise thy thoughts in this ground of comfort, yea exercise thy faith in it, and labour thou more and more to be settled in this ground of comfort. Many poor Christians wrong themselves exceedingly, in that they measure their happy estate& condition by their feeling of comfort: when their feelings fail them, then they call all into question. Oh learn then to measure thy happy state and condition by this, that thou art a true believer, and hast part in the death of Christ, and so art in such a blessed state and condition as thou canst not be condemned for any of thy sins, no not for those sins that haue deprived thee of the feeling of comfort: and how may this cheer up thine heart? Surely the due consideration of this may cheer thee up, and comfort thee against the fear of that which follows after death; for howsoever as we haue it, Hebr. 9 27. After death comes iudgement, and hereupon to the wicked and vnbeleeuers death is most terrible, and the* king of fear, as Bildad calls it, job 18.14. job 18.14. {αβγδ} because they go out of the body not onely comfortless, but also certain of condemnation, having received the sentence within themselves that they shall never see the face of God to their comfort; yet it is not so to thee, thou being a true believer, and having part in the death of Christ, thou art sure thou shalt not come into the iudgement of condemnation, and thou art sure of it before thou be removed out of the world by death, that thy sentence after death shall be a comfortable sentence, even the sentence of absolution, and thou art sure that when thy soul goeth out of thy body, it shall come before a judge who is most just indeed, but yet whose iustice is already answered and satisfied by the death of his own son: yea thou art sure that thy soul and body shall one day stand before his iudgement seat who is thy redeemer, even before the iudgement seat of the Lord Iesus, who hath shed his own precious blood to set thee free from hell, and from damnation, and therefore certainly thou canst not be condemned, and what a comfort may that be to thee? Now in that Gods chosen, now believing in Christ, none can truly adjudge them to any punishment, either temporal or eternal for their sins, and he gives this reason& ground of it, Christ died for them; we may easily see, and hence we may conclude. That Christ his death is expiatory, it is an expiation, and that a sufficient expiation of the sins of all Gods chosen. Christ his death is a sufficient expiation of the sins of all Gods chosen. {αβγδ}. It is the death and suffering of Christ that takes away the guilt and punishment due to Gods chosen for their sins, and his death and suffering doth sufficiently satisfy for their sins, and free them from all punishment for sin, both temporal and eternal. Ephes. 1.7. the Apostle saith, We haue redemption through the blood of Christ: and the same word he hath Colos. 1.14. Colos 1.14 And 1. Tim. 2.6. 1. Tim. 2.6. the Apostle saith, He gave himself {αβγδ}, a ransom, a price for all men, that he might satisfy for the sins of Gods chosen. And Heb. 7.27. it is said, that Christ offered himself a sacrifice to God for our sins: and to offer himself a sacrifice for sin, is to expiate sin, and to take away the guilt and punishment of sin. Heb. 9.26. Now in the end( saith the Author of that Epistle) hath Christ appeared, to put away sin by the sacrifice of himself. And Heb. 10.14. it is said, With one offering Christ hath made perfect for ever them that are sanctified. Thus the Scripture runs on it in many places, and doth plainly evidence to us, that Christ his death was the expiation of sins, and that Christ by his death and suffering hath taken away the guilt and punishment due to Gods chosen for their sins, and hath sufficiently satisfied for them, and freed them from all punishment for sin, both temporal and eternal: and the ground of this is. Because Christ in his suffering did endure the extremity of Gods wrath, and did bear in his body and soul the curse that was due to Gods chosen for their sins, so far as he might, neither the union of the person nor yet the holinesse of his nature any whit diminished: and so by his death hath expiated and fully satisfied for the sins of Gods chosen. And this truth, to make use of it, in the first place it serves to inform us in a point of weight; it makes known to us that though Christ his active obedience was most exact, and perfect, and meritorious, yet that was not the expiation of sin, Though Christ his active obedience was most perfect and meritorious yet was it not the expiation of sin. that was not the thing that did expiate and take away the punishment due to Gods chosen for their sins, but the passive obedience of Christ, his death and suffering was that which was the expiation of sin, and Christ onely in his suffering was the propitiation( {αβγδ}) for our sins. 1. joh. 2.2. {αβγδ}, &c. Popish pride touching expiation of sin discovered. And therefore it is monstrous and intolerable pride in the Papists, in that they take on them to expiate sin, and to satisfy for sin, by things done by themselves, yea by some things done by them for which they haue no warrant in the word of God, but are things merely devised by themselves, as by their Masses, Diriges, pilgrimages, wilful poverty, vow of single life. Iesus Christ the righteous did not expiate sin, and satisfy for sin by his perfect fulfilling of the Law of God in his life, and yet the proud Papists dare challenge it to themselves, that they satisfy for sin by their will worship, The Popish propitiatory sacrifice of the very body and blood of Ch●ist offered up to God in the Sacrament of the Lords Supper under the forms of bread and wine, confuted. and by their devised obedience, which indeed is monstrous, and most abominable pride and presumption. again in a second place, was Christ his death the expiation of sin, and was his death and suffering sufficient to satisfy for the sins of Gods chosen, and to free them from all punishment for sin, both temporal and eternal? what need then is there of any other real and external sacrifice for sin? The Papists hold and teach, that in the Sacrament of the Supper the very body and blood of Christ are offered up to God the Father under the forms of bread and wine, as a propitiatory sacrifice for the quick and dead. Now this cannot stand with the ground of truth now delivered, but doth exceedingly derogate from the full satisfaction that was made by Christ his sacrifice of himself for the sins of Gods chosen, and from the infinite and eternal virtue and efficacy of that sacrifice. Oh but, say the Papists, Though the sacrifice of Christ on the cross be of infinite and eternal virtue to satisfy, yet there must be other sacrifices to represent and to apply the virtue and fruit of that sacrifice to vs. They are easily answered, There is no more reason why Christ should again be sacrificed, that his own perfect sacrifice once offered on the cross might be applied to us, then there is that he should be again incarnate, that the fruit of his incarnation might be applied to vs. And as for their distinction of the bloody sacrifice of Christ and unbloody, that Christ offered himself on the cross after a bloody manner, and is offered in the Sacrament after an unbloody manner, An idle Popish distinction met withall,& confuted it is idle, and very absurd and foolish; for the sacrifice and offering of Christ, and his death and suffering( which cannot be without effusion and shedding of blood) are made all one by the holy Ghost: Christ cannot be offered without dying and suffering, Hebr. 9.25.27.28. Heb. 9.25.27.28. and therefore this distinction of the bloody sacrifice of Christ and unbloody, was never known to the holy Ghost: the sacrifice of Christ once offered on the cross was a full satisfaction for the sins of all Gods chosen, and it is of infinite and eternal virtue and efficacy, and able to free them from all punishment for sin, both temporal and eternal: and therefore all other real external sacrifices, whether bloody or unbloody, are needless and superfluous, and indeed abominable. Come we now to the Apostles amplification of his reason, and ground of comfort and strength against the fear of condemnation, from the death of Christ. Christ is dead for Gods chosen, and therefore they need not fear condemnation, none can condemn them. This reason and ground of comfort our Apostle further enlargeth by the resurrection of Christ, and by his sitting at the right hand of God in heaven, and by his making intercession there for God chosen; that Christ is not onely dead for Gods chosen, but is also risen again from the dead, ascended up into heaven, and now sits at the right hand of God in heaven, and there makes continual intercession for Gods chosen. And here from this amplification in general, before I come to stand on the particular branches of it, note we, that the Apostle here conioynes and couples together inseparably these four things, The death of Christ, his resurrection, his ascension, and sitting at the right hand of God, and his intercession: and the Apostle limits and restrains these four things onely to Gods chosen, now believing in Christ. First then it is clear from hence, that it is very gross, and is to be exploded and utterly to be rejected which the Arminians and others of their mind and iudgement hold, A gross opinion of the Arminians met withall,& confuted. that the death of Christ belongs to many to whom his resurrection and intercession belongs not, for so they affirm, that Christ died for all men both good and bad, but he rose again and makes intercession not for all, but onely for believers. Now if Christ dyed for all, and rose not again for all, then he suffered death for some for whom he never overcame death, which is very absurd and gross once to think, and clean contrary to this text of the Apostle, he here conjoining the death of Christ, his resurrection, and intercession together. again, in that the Apostle here limits and restrains the death of Christ,& his resurrection, his sitting at the right hand of God, and his intercession, onely to Gods chosen, it makes directly against universal redemption wrought by the death of Christ, The Arminiā conceit of universal redemption by the death of Christ confuted. and held likewise by the Arminians and others: for if Christ redeemed all universally by his death, then he also rose again for all, and sits at the right hand of God for all, and makes continual intercession for all, which is directly contrary to the plain evidence of this text, and so erroneous and false. Let it suffice to haue touched these things in a word. Come we now to the first degree of the Apostles amplification, Yea or rather which is risen again: that is, as I shewed, it is Christ which is dead for the sins of Gods chosen, and not onely so, but he is risen again, and hath vanquished death, and made it manifest by his rising again that he hath fully absolved and discharged them from all their sins: that is the purpose of the Apostle in these words, Yea or rather which is risen again. Hence then we haue ground for this point of divine truth, it is hence plainly offered to vs. That Christ his rising from the dead is a manifestation of the full redemption wrought by the death of Christ. Christ his rising from the dead is a manifestation of the full redemption wrought by his death. Indeed the resurrection of Christ did add nothing to the price of redemption which was paid in the death of Christ, yet it is a plain evidence and demonstration of the full redemption wrought by the death of Christ. By his rising from the dead he hath made himself known to be a most almighty, strong, and powerful saviour and redeemer, and hath made it manifest that by his death and blood shedding he hath fully redeemed Gods chosen believing in him from all their sins, and set them free from sin, from hell, from death, and from damnation, and from all punishment due to them for sin, both temporal and eternal. And for this we haue evidence in other places of Scripture. Rom. 1.4. the Apostle saith, Christ was declared mightily to be the son of God, touching the Spirit of sanctification, by the resurrection from the dead: and so a most powerful, mighty, and strong saviour and redeemer by his resurrection from the dead. And Rom. 4.25. he saith, Christ was delivered to death for our sins, and is risen again for our justification. His meaning is, that the resurrection of Christ is an evident demonstration of our justification, that is, of our acquitting and full discharge from all our sins( we believing in Christ) purchased by the death of Christ. And hence it is that the Apostle puts it down for a certain truth, 1. Corinth. 15.17. that if Christ be not risen our faith is vain, we that beleeue in Christ are yet in our sins: we are not yet freed from the guilt and punishment due for our sins. Where we see he makes the clearing of Gods chosen from their sins, and setting of them free from sin, and from hell and damnation, and the resurrection of Christ, to go together, that if Christ be risen from the dead, then they are free from sin: if he be not risen from the dead, they are yet in their sins. And so be strongly confirms the truth of the point in hand, that Christ his rising from the dead is a manifestation of the full and perfect redemption wrought by the death of Christ; and he thereby hath made himself known to be a most mighty, strong, and powerful saviour and redeemer, and thereby manifested that by his death he hath fully redeemed Gods chosen from all their sins, and set them free from hell, from death and damnation, and from all punishment for sin, both temporal and eternal: and the reason and ground of it is this. Christ became surety for Gods chosen, and he undertook to pay that which was due for their sins, and to satisfy for them, and to be answerable to his Father for their sins, and he voluntarily and of his own accord did submit himself to death for the sins of Gods chosen, and put himself under the power of death, as he saith, joh. 10.18. No man taketh away my life, but I lay it down of myself. Christ by voluntary dispensation having thus taken on him the sins of Gods chosen, and to satisfy for them, and having of his own accord put himself under the power of death, if he had not satisfied for the sins of Gods chosen to the full, he had not risen again; if any one of their sins had not been satisfied for by him he had not risen from the dead, or being risen, he should return again to die: for where sin remaines unsatisfied for, there of necessity death hath power, it being the stipend of sin: but Christ being raised from the dead dieth no more, Death hath no more power or dominion over him, saith the Apostle, Rom. 6.9. And therefore doubtless Christ his rising from the dead is a manifestation of the full redemption wrought by the death of Christ, and thereby Christ hath made himself known to be a most mighty, strong, and powerful saviour and redeemer, and hath made it manifest that by his death he hath fully redeemed Gods chosen from all their sins, and set them free from sin, from hell, from death, and from damnation, and from all punishment for sin both temporal and eternal. And for the use, this ground of truth serves to teach us a special comfort, that we may take from the consideration of the resurrection of Christ. We being true believers, we are not to make the resurrection of Christ a matter of speculation and of knowledge onely, but a ground of comfort: The resurrection of Christ ought to be unto us not a matter of speculation& knowledge onely, but a ground of comfort, and what comfort we may thence gather discovered. and the due consideration of it ought to teach us thus much for our comfort, that we may safely and securely rest on the death of Christ as a full satisfaction for all our sins. Yea on this ground, that Christ is risen from the dead, we may be assured of it to our comfort( we being true believers) that none of our sins are vnexpiated or unsatisfied for by the death of Christ, no not our most heinous sins, no not those wherein we haue continued long, and haue doubled and repeated often, no not those we haue done with much boldness and presumption; we now believing in Christ, and having good evidence of it that we are true believers, we may assure ourselves that we haue full deliverance and freedom from the guilt and punishment of all our sins by the death of Christ: and Christ by his rising from the dead hath made it manifest that by his death, and by the shedding of his blood he hath fully redeemed us from all our sins, and set us free from sin, from hell, from death, and from condemnation, and that he as our samson hath carried away the gates of death, yea the gates of hell,& the gates of death and of hell shall never be able to prevail against vs. And what a sweet comfort may that be to us if we duly consider it? think on it to thy comfort thou that art a true believer; and when thou art troubled and terrified with the sight of thy most foul and heinous sins, and they grace and rub on thy conscience, and the divell he galls thee with the remembrance of them, then consider to thy comfort that none of thy sins, no not the most heinous and foulest of them, shall sink thee to hell, and bring damnation on thee, Christ hath dyed for them, yea he is risen again from death, and hath made it manifest to men and Angels, and the divell himself cannot deny it, but that by his rising again he hath given evident demonstration of it, that by his death he hath fully satisfied for thy foulest sin, and for all thy other sins, and freed thee for ever from the guilt and punishment of them all. For thou being a true believer, assuredly Christ undertook to satisfy for all thy sins, and he put himself under the power of death for thy sins; and if any of thy sins had not been satisfied for, he had not risen from the dead, but now he being risen from the dead, thou mayst thereupon assure thyself and build on it, that by his death he hath fully redeemed the from sin, from hell, and from damnation, and from all punishment for thy sins, both temporal and eternal. Oh then think on this to thy comfort, and give the Lord Iesus his due honour, rest on him and on his death as a full redemption and deliverance of thee from all thy sins: yea know to thy comfort, that Christ is able, and he will also free thee from the power of sin, yea from the power of that sin that is most strong and powerful in thee. He took our nature on him to chase sin and death out of it, as Saint John saith, 1. joh. 3.8. He appeared that he might loose the works of the divell. And hath he broken the bars of death when he was under the power of it, and hath he overcome sin and death by his rising from the dead, and will he now leave thee for whom he dyed and rose again, and set free from sin, hell, death, and damnation, under the power of sin? Was he able to break the bars and gates of death when he was under the power of it, Note. and is he not now much more able to break into thy dead soul, and to free thee from the deadness of heart, and the like of which thou complainest? Will he leave thee under the power of corruption? No, no, he is able to free thee, and he will in his good time free thee from the power of thy strongest corruption and sin: think on that to thy comfort. Come we now to the second degree of the Apostles amplification of his reason and ground of comfort taken from the death of Christ, It is Christ which is dead, yea or rather which is risen again: and he adds further, Who is also at the right hand of God, that is( as I shewed) who is now exalted to unspeakable glory in heaven, and to the full administration of his kingdom, to be the head of his Church, and with his Father to be Lord and governor of all things, both in heaven and in earth. diverse particulars might from hence be derived, but I desire to point out those things that are proper to this place: and two things especially are here offered, I will speak of them in order. And first, in that the Apostle saith, It is Christ which is dead, yea or rather which is risen again, and then adds, Who is also at the right hand of God, we are given to understand thus much. That Christ in that nature of his in which he died and rose again from the dead, even in his manhood and human nature, is exalted to unspeakable glory in heaven. Christ Iesus as man is now in heaven, possessed of such glory as far exceeds the glory of all creatures, Christ Iesus as man is now in heaven, possessed of such glory as far exceeds the glory of all creatures. yea of the most holy and glorious Angels: and to this purpose the Apostle speaks plainly, Ephes. 1.20.21. Ephes. 1.17.20.21. where he saith, that The God of our Lord Iesus Christ, the Father of glory, hath raised up Christ from the dead, and set him at his right hand in heavenly places, far above all principalities, and power, and might, and dominion, and every name that is name, not in this world onely, but also in that which is to come. So Philip. 2.9. God( saith the Apostle) hath highly exalted him, and given him a name above every name. And Heb. 1.13. saith the Author of that Epistle, Unto which of the Angels said he at any time, sit at my right hand till I make thine enemies thy footstool. Thereby implying, that the glory of Christ in heaven is far above the glory of the most glorious Angels: yea such is the visible glory and brightness of Christ his manhood in heaven, as it is said to be the light of the heavenly jerusalem, revel. 21.23. and so it far exceeds the glory of the most glorious creatures, yea of the most holy and glorious Angels: and it must needs be so, there is reason& ground for it, From the personal union of Christ his Godhead and manhood. For as amongst men the nearer any person is to the blood royal, the nearer he is in coniunction to the person of an earthly king, the more he hath prerogative, and honour, and dignity above others that are further off: so Christ his manhood being personally, and so most nearly united to his Godhead, and made one personally with God, it is meet and fit that in his manhood he should haue pre-eminence in glory above all creatures, yea above the most glorious creatures, they being not in that manner made one with God. And therefore doubtless Christ in his manhood and human nature in which he died and rose from the dead, is exalted to unspeakable glory in heaven, and as man he is now in heaven, possessed of such glory as far exceeds the glory of all creatures, yea of the most holy and glorious Angels. And the consideration of this in the first place ought to strike us with the due admiration of the glory of the Lord Iesus, We are to be stricken with a due admiration of the glory of the Lord Iesus. which now he is possessed of in heaven. Earthly dignities do commonly so dazzle our eyes, as we know not how sufficiently to admire them: oh then what honour, and reverence, and admiration is due to the Lord Iesus, now advanced to such glory in heaven, even in his human nature, as far exceeds the glory of the most glorious Angels! Did the Papists duly consider this excellency and glory the Lord Iesus is now possessed of at the right hand of God his Father in heaven, they would not so derogate and so detract from his glory as commonly they do. The cause of popish adoration of Angels. And without question their too much admiring and magnifying of the Angels, hath been the cause of their giuing too much to them, even divine worship and adoration. We are to haue our hearts taken up with a due admiration of the excellency and glory of Christ now at the right hand of God in heaven, and there in his human nature possessing unspeakable glory. And for a second use: the consideration of this, that Christ in his human nature is now advanced to such glory in heaven as far exceeds the glory of the most holy Angels, may yield matter of great comfort to the believing members of Christ: Matter of great comfort to the believing members of Christ for Christ being now possessed of unspeakable glory in heaven in our nature, it is even as a pawn or a pledge to the believing members of Christ, that their bodies and souls shall one day be made partakers of the like glory: Christ will in his due time draw up all his members to partake with him in his glory, and as he is in his own blessed body and soul most glorious, so will he one day be most glorious in his members, and he will make them partakers, though not of equal glory, yet of like glory with himself: it is one part of his prayer, joh. 17.24. that his members should be with him, and be partakers of his glory. And the Apostle saith expressly, Philip. 3.21. He shall change our vile body, that it may be fashioned like unto his glorious body. What then though thy body lye under some lingering disease and pain, or be pinched with hunger, could, nakedness, and such like, and thy body is tossed up and down from prison to prison, and many ways abused and hardly entreated, yet thou being a believing member of Christ, that distressed or any way abused body of thine shall one day be advanced to unspeakable glory in heaven. Christ thy head and saviour is now possessed of that glory in his blessed body, and he will in due time advance thy body to the like glory: and that duly considered may yield thee matter of sweet comfort. Now the second thing offered from these words, Who is also at the right hand of God, being understood as they haue been formerly expounded, and that agreeable to the purpose of the Apostle in this place, is this. That Christ Iesus not onely dyed for the sins of Gods chosen, and rose agine from the dead, but he also hath received power over all creatures in heaven, and in earth, and in hell also: and he not onely as God, but as man also, hath now power in his hand to save and to destroy, and he is now Lord and King of all things. Christ Iesus not onely as God, but as man also, hath now power in his hand to save& to destroy, and is now Lord& king of all things. And to this purpose speaks Christ himself after his resurrection, Matth. 28.18. All power is given unto me: that is, such power whereunto every creature is subject. Act. 2.36. saith Peter, Let all the house of Israel know for a surety, that God hath made him both Lord and Christ, this Iesus whom ye haue crucified And this is further manifest by that Ephes. 1.22. where the Apostle saith, that Christ sitting at the right hand of God, is made head to his Church, governing it as an head, and that all other things are made subject under his feet: and especially the enemies of his kingdom are subject under his feet, to tread them down at his pleasure. And hence it is said, revel. 1.5. that He is the Prince or ruler of the kings of the earth. Apocal. 19.16 {αβγδ}. And revel. 19.16. he hath this royal style written on his garment and vpon his thigh, THE KING OF KINGS, AND LORD OF LORDS, and so all earthly powers are subject to him. And that he hath power over the Angels both good and bad, it is plain: the good do him reverence, and yield him obedience willingly and religiously, Heb. 1.6. Let all the Angels of God worship him: and the bad they yield subiection unto him, either deceitfully and to wrong ends, or by force compelled, as the Apostle saith, Philip. 2.10. They bow their knees: the meaning is, they are subject to him, and they yield subiection to him. This then we see to be confirmed and made good to be an holy truth of God, that Christ Iesus hath received power over all creatures in heaven, in earth, and in hell, and that he not onely as God but as man also, hath power in his hand to save and to destroy, and is now Lord and King over all things. Haply some will say, It seemeth then that the human nature of Christ is made truly omnipotent, and so also truly omnipresent, every where present, as the Lutherans hold. I answer: Indeed the human nature of Christ by reason of personal union doth concur with his divine nature in the same effect and in the same work, yet each nature worketh that which belongs to it, and the properties of both natures remain distinct and are not confounded: and so though Christ haue power to save and to destroy, not onely as God but also as man, by reason of the personal union, yet it follows not, that the human nature of Christ is made truly omnipotent, and that the omnipotency of the divine nature is become the omnipotency of the human nature, the personal union cannot cause it so to be, but onely by reason of the personal union there is a concurrence of both natures in Christ in the same effect. So it may be truly said, that Christ not onely as God but also as man, hath power in his hand to save and to destroy. Come we now to make use of this. This truth first discovers the folly of those that will not subject themselves to Christ, nor yield obedience to him, The folly of those that will not submit themselves to Christ, not yield o●ed●ence to him, discovered. he having so great power, even power over all things. You will say: Be there any such? Too many, not onely professed enemies of Christ and of his gospel, as Turkes, Iewes, Infidels, but many others who live in the bosom of the Church, and take on them the name of Christians. Are not many such careless, to get knowledge, to beleeue and repent of their sins? Christ calls them in the preaching of the gospel, to knowledge, to faith, and to repentance, and they will not yield to his call, but wilfully go on in their ignorance, and unbelief, and hardness of heart, and wilfully refuse to yield obedience to him: and so doing, they discover their folly exceedingly, they refuse to submit themselves to him who hath all power in his hand, and is able suddenly to bring them to utter confusion. And take thou notice of it thou that livest under the sound of the gospel, and art called in the preaching of it, to knowledge, faith, and repentance, and thou wilfully goest on in thy ignorance, and in thy sins, thou refusest to yield obedience to Christ, who hath power to destroy thee, to open the mouth of hell on thee, and suddenly to throw thee down to the bottom of hell: and mark what doom abides thee, put down by the Apostle, 2. Thes. 1.8. Christ Iesus will one day show himself from heaven with his mighty Angels in flaming fire, rendering vengeance to them that know not God, and obey not the gospel of our Lord Iesus Christ. Not onely to his open professed foes a●d enemies, but to such also as live under the sound of his gospel, and yield not obedience to it, by believing in him, and repenting of their sins. learn therefore to kiss the son, as Psal. 2.12. kiss the Lord Iesus, and salute him with the kiss of obedience, lest his wrath be kindled against thee: if it once be kindled, woe be to thee, it will burn thee down to the bottom of hell. Now for a second use. Is it so that Christ hath not onely died for the sins of Gods chosen, and risen again from the dead for them, but he also hath now received power over all creatures, in heaven, in earth, and in hell? The consideration of this may afford matter of confidence and of sweet comfort to every true believing member of Christ; Matter of confid●nc● and of sweet comfort to every true believing member of Christ. and consider it to thy comfort, thou that art a true believer, here is further ground of comfort for thee, Christ Iesus hath not onely died for thy sins, and risen again from the dead for thee, but he hath received all power to save and to destroy for thy good: and though men and divels, sin and troubles, and every thing in the world do oppose and set against thee, yet be not dismayed, look up to the Lord Iesus thy head and saviour, who hath power over all things, in heaven, in earth, and in hell, and hath all his enemies under his feet to tread them down at his pleasure; know that neither men nor divels can stir further then he gives them leave, and let the consideration of Christ his great power comfort and encourage thee against the fear of any adversary power whatsoever, and know that whatsoever the divell and his instruments, Antichrist and his adherents, do against the members of Christ, though Christ Iesus may suffer them for a time to exercise some cruelty on their bodies for a time, that they may be made conformable to him their head in a measure of suffering, and for other good ends best known to himself, yet they shall never be able to prevail to the hurt of the souls of his members, Christ Iesus sits in heaven, and overrules them, limiting their power and their rage, and they going on in their bloody persecution, he will in the end bring them to utter confusion: and they may as well pull Christ out of his seat in heaven, as any one of his members out of his hands, and that is a ground of sweet comfort for all that truly beleeue in Christ. Come we now to the third and last degree of the Apostles amplification of his reason and ground of comfort from the death of Christ in the last words of this verse, And maketh request also for vs. These words haue been formerly thus expounded, and the same Christ Iesus doth now also make request by the merit of his death, presenting himself and the sacrifice of himself once offered on the cross, and the infinite merit of that sacrifice continually before the eyes of his Father, willing as he is God and man, and desiring as he is man, that his Father would accept of his perfect satisfaction, and turn away his eyes from the indignities and sins of his chosen, and be well pleased with them in and through him; and this he doth for me, and for you, and for all true believers. Now the point of doctrine hence offered is this. That Christ Iesus hath not onely died for the sins of Gods chosen, and by his death fully satisfied for their sins, but he is risen from the dead, and ascended up into heaven, and he there also makes continual intercession by the merit of his death, for all Gods chosen, now believing in him. Christ Iesus makes continual intercession in heaven by the merit of his death for all Gods chosen, now bel●euing in him. Christ Iesus now in heaven appeareth continually before his Father, and is there continually exercised in executing that part of his Priestly office, even in making intercession for all his true believing members:& Christ presenting himself,& the sacrifice of himself and the infinite merit of that sacrifice continually before his Father, he causeth his Father to turn away his eyes from the indignities& sins of all his true believing members, and he procures his Fathers favour and loving countenance towards them continually. Heb. 9.24. saith the Author of that Epistle, Christ is entred into very heaven to this end, to appear now in the sight of God for us: to appear in the presence of God his Father to make intercession for vs. The holy Ghost there hath respect to the manner of the high Priest in the time of the Law, who used to go into the Sanctum sanctorum, into the most holy place, with the names of the children of Israel written in precious stones, for a remembrance of them, that he might remember them to God in his prayers, as Exod. 30.7. So Christ Iesus being now gone up into heaven, he there presents to his Father the names of all his chosen, and remembers them to his Father, and by the merit of his death procures mercy for them continually. And to this purpose is that a plain text, Heb. 7.24 25. where the holy Ghost comparing Christ his priesthood with the Leuiticall priesthood, he prefers his before that, in respect of the perpetuity of it, and he saith, the Leuiticall Priests were many, there was a succession and a passing of that priesthood from one to another, because they were not suffered to endure by the reason of death, But this man, meaning Christ, because he( that is Christ) hath an everlasting priesthood, or a priesthood that passeth not from him to any other, wherefore he is able also perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them. A plain and pregnant proof of this, that Christ Iesus enduring for ever, and now living with God his Father eternally in heaven, he hath an everlasting priesthood, and is continually before his Fathers eyes executing that office, even making continual intercession by the merit of his death for all Gods chosen now believing in him: For why, we may not think that Christ is ascended to heaven, and advanced to the right hand of God, onely there to live in eternal happiness himself, and to enjoy for himself a blessed life onely, but to procure also happiness for all his members, and that he there lives for ever to excellent purpose, and to the great good of his Church and of all his members: he there sits at the right hand of God, advanced to unspeakable glory and power, governing and protecting his Church and the members of it in wisdom and power also, continually executing the office of his priesthood for the good of his Church. And therefore this we may resolve on as a certain truth, that Christ Iesus hath not onely died for the sins of Gods chosen, and by his death fully satisfied for their sins, and so performed that part of his priesthood, but he is risen from the dead, and ascended up into heaven, and he there makes continual intercession by the merit of his death for all Gods chosen now believing in him; he there presents himself and the sacrifice of himself, and the infinite merit of that sacrifice continually before the eyes of his Father, and he thereby causeth his Father to turn away his eyes from the indignities and sins of all his true believing members, and he procures his Fathers face and favour towards them continually. Now this truth in the first place bears strongly against the intercession of Angels and Saints departed, which the Papists hold and teach, and stand much on it; The intercession of Angels& Saints departed, held and taught by the Papists, confuted. and it shows that to be altogether needless and vain: for why, Doth Christ now in heaven appear continually before his Father, setting before him the sacrifice of himself, and the infinite merit of that sacrifice, and thereby make continually intercession for all Gods chosen now believing in him? What need then is there of the intercession of Angels and Saints departed? Surely their intercession is altogether needless, and the Papists in making them intercessors between God and themselves, do rob Christ of a great part of the honour of his priesthood. Christ hath an everlasting priesthood, therefore his intercession is perpetual: and Saint John saith, 1. joh. 2.1. If any man sin we haue an advocate with the Father( not the virgin mary, Peter or Paul, or any other Saint, but) Iesus Christ the just. And 1. Tim. 2.5. saith the Apostle, There is one God, and one Mediator between God and man, which is the man Christ Iesus. And therefore we ought not to make any our Mediator between God and us, but onely Christ Iesus. Yea say the Papists, true: Christ is onely Mediator between God and us touching redemption, he is the onely Mediator of redemption, but there may be other mediators of intercession, namely Angels and Saints departed. I answer them, we find no warrant for this distinction in the word of God, no not one title to this purpose in all the book of God. again, to call Angels and Saints mediators of intercession, is very absurd and foolish; for who knows not this, that knows any thing, that to mediate and to intercede, in common understanding is all one? And indeed intercession partaines to Christ as part of his mediation, it is one part of it, and therefore to say that Angels and Saints departed are mediators of intercession is most absurd and foolish. I will not further stand on this idle conceit of our aduersaries, I leave them to vanish in their own vain speculations: and for the use of the ground of truth now delivered to our selves. A ground of sweet comfort for every true believer. Is it so that Christ Iesus hath not onely dyed for the sins of Gods chosen, and by his death fully satisfied for all their sins, but he is risen again from the dead, and ascended up into heaven, and there makes continual intercession by the merit of his death for all Gods chosen now believing in him, he there presents himself and the sacrifice of himself, and the infinite merit of that sacrifice continually before the eyes of his Father,& thereby causeth his Father to turn away his eyes from the indignities and sins of all his true believing members, and procures his Fathers face and favour towards them continually? Surely this is to be thought on and considered of for the comfort of all true believers: here is a ground of sweet and heavenly comfort for every true believer; for mark I beseech you, Christ hath not onely by his death fully satisfied for the sins of every true believer, and taken away the guilt and punishment due to him for sin, but being risen from the dead and ascended up into heaven, he now lives with God his Father for ever in heaven, and his living there is to the further great good of all and every one of his members, he there makes continual intercession for them by the merit of his death, and by his perpetual intercession he keeps them perpetually in the favour of God, and howsoever they sometimes slip and fall of infirmity into some sin, yet he doth intercede, and as it were step between them and the wrath of his Father, and he wils that his Father would accept of his perfect sacrifice once offered for the daily and particular sins of every one of his members: and what a sweet comfort is that to every true believer? A child of God, a true believer is sometimes much cast down because he is now and then overtaken with sin that he fals into against his purpose: Comfort for Gods children falling into sin against their purposes now here is matter of comfort for thee that art a child of God, in this case Christ doth intercede and step between thee and the wrath of his Father that it cannot break forth on thee; yea by his intercession he reconciles thee to his Father for those sins thou dost daily commit, thou being humbled for them, and craving pardon of them; for Christ lives for ever in the presence of his Father in heaven, and he is continually exercised in making intercession by the merit of his death, not onely for Gods chosen generally, but for particular men, and that particularly, even for every one in particular that belongs to him; and by his intercession he keeps every particular member of his in the state of grace continually: he ma●ing request to his Father for the perseverance of his members in grace, and so for their continuance in the state of grace, he is certainly heard for that he prays for, joh. 11.42. Yea not onely the person of a true believer stand, just in the sight of God, and is kept in the state of grace continually through the intercession of Christ, but the good things done by him are thereby also sanctified and made acceptable and pleasing to God. A child of God finds his best works, his prayers full of defects and wantings; now by Christ his intercession, those defects and wantings are covered and removed, and the Lord looking on them in and through Christ, accepts them, and is well pleased with them. 1 Pet. 2.5. Ye are made an holy Priesthood to offer up spiritual sacrifices acceptable to God by Iesus Christ. And this is a matter of sweet comfort to all true believers, and to be thought on to the comfort of all that haue part in the death of Christ, and consequently in the intercession of Christ. Yea may some say, but how shall I know and be sure of it that I haue part in the intercession of Christ, and that he now being in heaven makes request for me to God his Father? Answer. Thou shalt know it thus, if so be thou find thyself enabled by the Spirit of Christ to cry to God, and to make request to him with fervency of spirit, and especially for things heavenly and spiritual, as for the pardon of sins, and such things as concern Gods kingdom and life everlasting. For certainly Christ his intercession in heaven breeds another intercession in all his true believing members that live here on the face of the earth, Note. and the same Spirit dwelling in Christ and in all his members, moves and stirs them up to cry Abba, Father, and to make request to God with sighs which cannot be expressed, Rom. 8.26. as verse 26. If then thou find this in thine own heart that thou art enabled by the Spirit of Christ to cry Abba, Father, and to call on God with fervency of spirit, and with a longing desire after heavenly and spiritual things, that is an infallible sign that thou hast part in the intercession of Christ, and that Christ Iesus continually makes intercession for thee in heaven. As for those that cannot truly pray in some measure with fervency of spirit, but are onely able to repeat a certain number of words for fashions sake, they can haue no assurance that Christ makes intercession for them. Oh then never rest till thou find and feel the Spirit of Christ enabling thee to cry to God Abba, Father, and to make request to God for things heavenly and spiritual with fervency of spirit: thereby thou mayst assure thyself that Christ Iesus makes continual intercession for thee in heaven by the merit of his death, presented before the eyes of his Father continually, and thereby causeth his Father to turn away his eyes from thy indignities and sins, and thereby procures his Fathers face and favour and loving countenance towards thee continually. Come we now to the 35. verse. 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? our Apostle having in the two verses foregoing put down a ground of comfort against the assaults that might come from the evil of sin, and shewed that the evil of sin cannot hurt Gods chosen believing in Christ, either in regard of accusation or in respect of condemnation; he now in this 35. verse, and in the verses following labours to arm and strengthen the believing Romans, and other true believers, against the assault that might come from the evil of affliction, and he shows that the evil of affliction cannot hurt them: and he fals on this ground of comfort by way of prevention of an objection; for the believing Romans out of their weakness might say to him, Paul you tell us that God having not spared his own Son, but given him for us all to death, that together with him he will give us all things needful and fit for us, and that God justifying us none can lay any thing to our charge, and Christ being dead for us and risen again for us, and ascended into heaven, and sitting at the right hand of God, and there ma●ing intercession for us, none can condemn us, which we must needs confess are matters of great comfort: but we must tell you again, that we are subject to many sore and grievous crosses and troubles, and we are pressed with many and great afflictions, which make us doubt that we are not loved of God, and we fear that our troubles and crosses are so many testimonies of Gods anger and wrath against vs. Now this doubt& fear the Apostle here prevents, by showing that no cross or trouble be it never so great or strong, can possibly shake true believers, Gods children, out of Gods favour, and separate them from the love of Christ. The order the Apostle holds in setting down this ground of comfort is this: in the 35. verse he first affirms in general, that no enemy whatsoever can possibly separate true believers and Gods children from the love of Christ, which he puts down by way of interrogation, adding force and life to his position, Who shall separate us from the love of Christ? Secondly, he affirms in more special manner, that particular evils, he reckoning up diuers, cannot separate true believers and Gods children from the love of Christ, which he likewise delivers by way of interrogation, more emphatically and with greater force, Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? Then verse 36. he brings a testimony of Scripture out of Psal. 44. to show that the particular evils reckoned up by him, are such as haue and do usually befall the Church and children of God, and that they are no feigned or new and strange things, as it is written( saith the Apostle) for thy sake are we killed all the day long: we are accounted as sheep for the slaughter. We will lay forth the particulars of that verse when we come to stand on it. In the 37. verse the Apostle makes answer to his interrogation, Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? and his answer is negative, that none of those evils can separate true believers& Gods children from the love of Christ, which he puts down, not in plain terms, but in the p●oofe of it, on this manner, Those things in which true believers and Gods children are conquerors cannot separate them from the love of Christ; but in the evils reckoned up they are conquerors: therefore those cannot separate them from the love of Christ. First, the minor or second proposition the Apostle amplifies, first by the degree of victory or conquest, that in those evils true believers are potent conquerors, nevertheless in all these things we are more then conquerors. And secondly, the cause of that conquest, the powerful assistance of God who loveth them, Through him that loved vs. Come we now to the handling of these verses as they lie in order. Vers. 35 Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 36 As it is written, for thy sake are we ki●led all day long: we are counted as sheep for the slaughter. 37 nevertheless in all these things we are more then conquerors through him that loved vs. I will first open the sense and meaning of the words of this 35. verse. Who shall separate vs. As if the Apostle had said, Interpretation. None shall, or none can, neither the divell nor any instrument of his can do it, by any evil they can bring on us; I defy them all, as to be able to separate us: that is me, or you, or any other true believer. From the love of Christ. Some would haue the love of Christ here to be taken actively, for that love wherewith we love Christ; but indeed it is better to take it passively, for that love wherewith we are beloved of Christ, that is more agreeable to the context and purpose of the Apostle, having before spoken of Christ his love to his chosen now believing in him, testified by his dying for them, his rising again, and by his sitting at the right hand of God, and making intercession for them: and the Apostle himself expounds it of Gods love to us in Christ, verse 37. and 39. and the word separate leads us thus to understand it; for we are not properly said to be separated from ourselves, or from our own love, but from another, or from the love of another. Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? As if he had said, neither tribulation, nor anguish, nor persecution, nor famine, nor nakedness, nor peril, nor sword, shall be able or can separate us from the love of Christ. By tribulation is meant any pressure or vexation by imprisonment, bonds, banishment, or the like. Anguish or distress. The word signifieth properly straightness of place, and it is here used metaphorically for perplexity of mind, when one knows not what to do, or which way to turn himself, as david said, 2. Sam. 24.14. I am in a wonderful straite. Or persecution. The word persecution signifies the extreme violence used to Gods children by tyrants and wicked men, whereby they do hunt them and chase them up and down, and pursue them from place to place, as david said, 1. Sam. 24.15. Whom dost thou pursue? And Chap. 26.20. that Saul hunted him as one would hunt a partridge in the mountaines. Or famine, or nakedness. These are known things, one signifieth want of food to sustain life, and the other want of clothing to cover and defend the body from the injury of weather. Or peril. By peril is meant any dangerous distress, whereby the life of man is in great hazard, such as the Apostle speaks of, 2. Corinth. 11.26. Or sword. By sword we are to understand any kind of violent slaughter, and cruel tormenting death; as Hebr. 11.37. it is said, they were slain with the sword. Thus then conceive we the Apostles meaning in the words of this verse, as if he had said. Who is able to separate me, or you, or any true believer, from that love wherewith we are beloved of Christ, or to make us less beloved of him? Surely, neither the divell nor any instrument of his, can do it by any evil they can bring on vs. Is any pressure or vexation, or any perplexity of mind, or any extreme violence used to us by tyrants and wicked men, whereby they pursue us from place to place, or is want of necessary food, or want of necessary clothing, or any dangerous distress whereby our lives are in hazard, or any kind of violent and cruel tormenting death, able to separate us from the love wherewith we are beloved of Christ, or to make us less beloved of him? Surely neither these nor any other evils that befall us, or can come to us, are able to do it. Now in that the Apostle saith, who shall separate us, we being true believers, from that love wherewith we are beloved of Christ, meaning this, that none can do it, neither Satan nor any instrument of his, by any evil they can bring on us or do unto us; he points out plainly what Satan would do if he were able, and what Satan chiefly aims at, namely, to separate Gods children from the love of God, and from the love of Christ: and the point hence in the first place is this. That the thing that Satan chiefly aims at and labours after in all temptations, trials, crosses, and evils that he brings on Gods children, is( if it were possible) to separate them from the love of God and Christ. At least Satan drives at this, and labours after this, by his temptations, trials, crosses, and evils, to shake out of the hearts of Gods children the sense and feeling of Gods love to them, Satans chief aim in all temptations, trials, crosses, and evils that he brings on Gods children is( if it were possible) to separate them from the love of God and Christ, or at least to shake out of their hearts the sense& feeling of Gods love to them. and to empty their hearts of the persuasion of Gods love, and to cast doubts into their minds of Gods love towards them. Thus de dealt with david, Psal. 73. he had almost tripped up his heels, verse 2. and he brought him to say in regard of his affliction, verse 13. Certainly I haue cleansed my heart in vain, and washed mine hands in innocency: I am not in favour with God. And so Gideon, judge. 6.13. If the Lord be with us, how then is all this come vpon us? And this was Satans aim in Iobs affliction and trials, he spoiled him of his goods, and he vexed him grievously in his body, not so much to make him poor or to hurt his body, as to make him blaspheme or deny God, and to call into question Gods love towards him, job 1.11. And this was Satans chief aim in his tempting of Christ, Mat. 4. the special thing he aimed at, was to make Christ call into question his Fathers love towards him, and the truth of that voice of his from heaven, Matth. 3.17. This is my beloved son in whom I am well pleased: and to think, through unbelief, that he was not the son of God, and therefore he comes on him with that, vers. 3.6. If thou be the son of God. And it is no marvell that Satan thus in all temptations and trials that he brings on Gods children, chiefly aims at this, and labours what he can to shake out of their hearts the sense and feeling of Gods love to them, and to empty their hearts of the persuasion of Gods love towards them. Because this brings great hurt to Gods children, and it yields great advantage to Satan: for by this means Satan brings in impatiency, despair, and such like, much dulness and vncheerfulnesse in the service of God and in good duties. And therefore doubtless it is the thing Satan chiefly aims at in all temptations, crosses, trials, and afflictions he brings on Gods children, to shake out of their hearts the sense and feeling of Gods love to them, and to empty their hearts of the persuasion of Gods love to them. Now then for the use of this: is this Satans drift, as we haue heard? Gods children are to labour especially to strengthen their faith& persuasion of Gods love towards thē in time of their trials, crosses, and afflictions. Surely then it behoves Gods children in the time of their trials, crosses, and afflictions, to labour to disappoint Satan of his purpose, and in their afflictions they are to labour especially to strengthen their faith, and their persuasion of Gods love towards them: and the more Satan seeks to empty their hearts of the persuasion of Gods love, the more they are to labour by al means to settle their hearts in the persuasion of it, that God loues them. And take thou heed when thou art under any temptation, trial, or cross, thou yield not to Satan his own conclusion, that because thou art afflicted and that grievously, therefore God loues thee not. It is an holy logic in this case to deny the conclusinn, though it be against the art of logic, and learn thou thus to do when thou art under the greatest trials and afflictions: labour thou to preserve in thine heart a persuasion of Gods love towards thee, that God still loues thee though he do grievously afflict thee, and so disappoint Satan of his aim, and of his drift in seeking to shake out of thine heart the feeling and persuasion of Gads love to thee. Thou wilt say, But how is that to be done? how shall I be able so to do? Why, surely there be two special things to be done that serve to this purpose: I will briefly commend them to thee, mark them well. First hold thou fast this ground of truth, which is undeniable, that Gods love is most constant and unchangeable as his own blessed majesty, with whom there is no variableness, neither shadowing by turning, Iam. 1.17. and that nothing in the world can pluck his love from his children, no not so much as hinder it or keep it back from them, and that a child of God once beloved of God in his best beloved the Lord Iesus, is as dear to God in his greatest distress as in his greatest prosperity; and though his estate be changed, yet Gods love towards him is not changed. And again secondly, cleave thou fast to the word& promise of God, that God will never withdraw his love& mercy from thee, though he do grievously afflict thee, as he said to david, 2. Sam. 7.15. that which he said to him, he saith to all his children, and cleave thou fast to this word of promise. And though the Lord hid his face from thee,& his love and mercy are so overshadowed with the cloud of thy present afflictions as they cannot be seen, yet cleave thou fast to his word and promise, even to his bare word, when all other things for thy trial seem contrary to thee, and consider that then the Lord hath a secret working for thy good, which thou canst not sensibly perceive. Thus did Abraham, as we find Rom. 4.18. above hope he believed under hope: he hoped in God, and did cleave fast and close to the promise of God against sense and reason, and when all things seemed contrary to him, he considering the power and secret working of the Lord. And if thou thus hold fast that truth of God which cannot be gainsaid, that Gods love is most constant and unchangeable, and if thou thus cleave fast to the word of promise, yea to the bare word, when all things for trial seem contrary to thee, thou shalt be able in thy greatest distress to preserve in thine heart and soul a persuasion of Gods love to thee; and so thou shalt frustrate Satan of his purpose, and disappoint him of his aim and drift. Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? We see the Apostle here speaks very boldly and confidently, as it were by way of challenge, and by way of triumph over Satan and all his instruments: Who shall separate us from the love of Christ? as if he had said, I defy the divell and all his instruments, as able to separate us from the love of Christ by any evil they can bring; I am sure they are never able to do it, I fear them not. See then, Gods children are after an holy manner bold and undaunted, Gods children are after an holy manner bold and undaunted in respect of the evil of affliction& outward crosses. in respect of the evil of affliction& outward crosses. Without question Gods children haue in them a natural fear of the evil of affliction and outward troubles and crosses, as they be enemies to nature, and tend to the destruction of nature, and they are afraid of them so far, as they are careful to avoid them by all good and lawful ways& means, and not to draw and pull them on themselves needlessly, but they haue in them an holy boldness, and courage, and vndauntednesse, in respect of afflictions and outward troubles that come to them from the hand of God, which they cannot avoid: and a child of God more fears the evil of sin then the evil of affliction. In respect of sin, a child of God quakes and trembles, and is ready to swoon,& even to fall down dead at the least known sin, yet in respect of adversity and outward troubles that do or may befall him, he is marvelous comfortable& courageous in an holy manner, undaunted through the grace of faith in the promises of God. Dan. 3.16.17.18. we find that Shadrach Mesbach and Abednego were afraid to sin against God by falling down to worship Nebuchadnezzars golden image, but they were nothing daunted nor appalled with the hot fiery furnace threatened against thē for refusing so to do. We might further exemplify this, but for the application of it briefly. We are hence to take notice of the different disposition of Gods children and the wicked: The different disposition of Gods children and the wicked discovered. where Gods children are most bold, there wicked persons are very cowards; and where Gods children are most afraid, there the wicked and ungodly are most bold; a child of God quakes and fears in respect sin, but a wicked person is most bold in sin, yea he thinks it strange that men will suffer themselves to be feared with sins, and that they will stand trembling at some sins, that he accounts trifling. And again, in respect of adversity and outward trouble a child of God is bold and undaunted, but there the wicked mans heart failes him, and there he shows himself a very coward: yea a bare conceit and suspicion of some outward trouble coming towards him, daunts him, and makes him tremble and quake. If then thou find thyself more afraid of the least known sin, then thou art at the greatest outward trouble, and thou hadst rather undergo the one then fall into the other, it is an evidence to thee that thy heart is right, and there is true grace in it: but if thou be bold in respect of sin, and a coward in regard of outward trouble, and thou art more afraid of outward trouble then of sin, and thou more fearest poverty and loss of outward things then the breach of Gods commandements, as Sabbath-breaking, using unlawful means to enrich thyself, surely it is a certain note thou hast not in thee the spirit and disposition of a child of God, but the spirit and disposition of a wicked and graceless person. Now further these words of the Apostle, Who shall separate us, we being true believers, the meaning of them being as ye haue heard, that none is able to do it, neither the divell nor any instrument of his can do it by any evil they can bring on us, they afford to us this proposition, this ground of truth, it is the thing here intended. That the love of Christ, or Gods love in Christ, cannot possibly be severed from true believers, nor they from it: Gods love in Christ cannot possibly be severed from true believers, nor they from it. no adversary power whatsoever, either of men or divels, is able to separate and to keep away the love of God and the love of Christ from true believers and Gods children, neirher the divell nor any instrument of his, is able by any evil they can do to one that is beloved of God in Christ, to make him not beloved of God, or less beloved of him. We read Ierem. 31.3. the Church and people of Israel complain that the Lord of old appeared to them, and shewed himself a loving God to their fathers, but now he seemed to withdraw his love and favour from them. No saith the Lord, he presently subjoins an answer to them, and by way of correction of that speech of theirs: I haue loved thee with an everlasting love, therefore with mercy I haue drawn thee. The Lord hath appeared unto me of old, say they: Yea( saith he) I haue loved thee with an everlasting love; my love to you that are my children, is as it hath been, and it is the same for ever, nothing can separate between my love and you. joh. 15.9. Christ saith to his disciples, As the Father hath loved me, so haue I loved you, continue in my love. joh. 13.1. it is said, Forasmuch as Christ loved his own which were in the world, to the end he loved them. He loues them to the end, yea without end, and for ever,& no power either of men or divels is able to separate or to keep away the love of Christ and the love of God from his children: for why, the reasons and grounds of this truth are these. First, God himself is immutable and unchangeable, as before we heard, Iam. 1.17. With him is no variableness, neither shadowing by turning: and as he saith by his Prophet Malac. 3.6. I am the Lord, I change not: and God himself being unchangeable, he is vnchangeably good, holy, merciful, loving. again, secondly Gods love to his children is stronger then all evils are or can be; and it may be most truly affirmed of Gods love to his children, which we read of love, Cant. 8.6.7. that His love is strong as death, and much water cannot quench it, neither can the floods drown it: it is stronger then all floods of evil that can come to Gods children. Yea the Lord saith, he will be with his children in love, and in mercy for their good and comfort, Isai. 43.2. When thou passest through the waters I will be with thee, and through the floods that they do not overflow thee, and when they walk through the very fire, they should not be burnt, neither should the flamme kindle vpon them. And therefore doubtless on these grounds we may resolve on this as a certain truth, that Gods love in Christ cannot possibly be severed from true believers, nor they from it; neither the divell nor any instrument of his is able by any evil they can do to one that is beloved of God in Christ, to make him not beloved of God, or less beloved of him. And this for the use and application of it, in the first place serves to overturn the opinion of the Arminians and Anabaptists, in that they hold that a child of God may be shaken quiter out of the state of grace and out of the favour of God, The Arminians and Anabaptists confuted, in that they hold a child of God may be shaken out of the state of grace and out of Gods favour. and that one who is beloved of God in Christ may in time come not to be beloved of him: this is clean contrary to the truth now delivered, that Gods love in Christ abideth with his children continually without separation, and it cannot possibly be severed from them nor they from it. Yea say they, there is no question of the continuance of Gods love or of Christ his love to his, but of their love to him; God continues to love his children in Christ, if they continue to love him, otherwise not. An idle conceit, as if Gods love to his children in Christ did depend on something in them, on their love to him; and if their love to him hold and continue, then his love to them holds and continues; and if their love to God fail, then Gods love to them failes and is drawn away from them, and so Gods love to man is variable and changeable according to the alteration and change of mans love to him: a conceit clean contrary to the plain evidence of Scripture, and to the text we haue in hand, where the Apostle speaks not conditionally, that nothing can separate us from the love of Christ, we being true believers, if we continue to love him, but he speaks positively& absolutely, that nothing is able to separate us from the love of Christ. again, such is the nature of Gods love, and of Christ his love to his, as it doth not onely abide and continue with them for ever, but it is also effectual in them, and it keeps them continually in their love to God, and it preserves in their hearts a continual love to God and to Christ, so as their love of God and of Christ can never be quiter shaken out of their hearts, as the Lord saith by jeremiah, Iere. 32.40. I will put my fear into their hearts, that they shall not depart from me: my love to them shall be so effectual, as it shall make them continue and persevere in fearing me, and loving me for ever. And therefore the anabaptistical conceit is very idle and contrary to the truth, that God continues to love his children in Christ, if they continue to love him. I leave them, and for a second use. Is it so that Gods love in Christ cannot possibly be severed from true believers, Sweet comfort to a true believer when he is plunged into the deepest distress. nor they from it, neither the divell nor any instrument of his is able by any evil they do or can do to one that is beloved of God in Christ, to make him not beloved of God, or less beloved of God? Oh then lay up this in thine heart as a ground of sweet comfort, whosoever thou art that hast good evidence of it that thou art a true believer, a child of God: on this truth thou mayest cheer up thine heart, when thou art plunged in the deepest distress that either man or divell can bring thee into. What though the divell rage against thee, and his wicked instruments do malice thee, and practise against thee all the mischief they can, and bring thee into great trouble and distress? What though they cause others to hate and malign thee, and thou art hated of thousands in the world, yea thy nearest and dearest friends, such as are knit to thee in the nearest bond of nature, they abhor thee, fly far from thee, and spare not to spit in thy face, as job saith he was dealt withall, job 30.10. job 30.10. yet comfort thyself in this, God still loues thee, and thou art still dear to him, and all that Satan or any instrument of his can do to thee, cannot possibly sever either Gods love from thee, or thee from the love of God in Christ. And though thy distress be never so great, yet thy condition is happy and comfortable, thou art still beloved of God, and his love is better then the love of the whole world, yea better then life itself, yea better then heaven, it is better to be loved of God though hated of all the world, then to haue the love of the world and to be out of Gods favour. But haply thou wilt say, How shall I be able to persuade myself that I am still beloved of God, when I am so deeply distressed, as I cannot see or discern any token of his love to me, but rather tokens of his anger and displeasure against me, and mine own heart is ready to tell me, that God is rather angry then well pleased with me? I answer: By this thou mayest persuade thyself that God still loues thee, if notwithstanding thy greatest distress thou dost still take part with God, and stand on his side against his enemies, Satan and sin, and thou art enemy to them, thou still lovest that which God loues, and thou still hatest that which God hates, namely sin, and thou art resolved with job. job 13.15. Though the Lord kill thee, yet thou wilt still trust in him, and still reprove thy ways in his sight: and thou wilt still strive against sin: and though thou canst not tell whether thou strive against it for fear of the punishment of it, or out of thy love to God thy good and gracious Father, yet if thou desirest to love the Lord Iesus, and out of that love to strive against sin, and to be better being wearied and tired with sin, and thou desirest to please God in a simplo obedience of faith, then comfort thyself, thou mayest thereupon conclude to the comfort of thine own soul, that notwithstanding thy deep distress, thou art still beloved of God in Christ, and nothing can separate thee from that love of his. Come we now to the second general laid before us in this verse, the Apostles second affirmation propounded in more special manner, by an enumeration and reckoning up of diverse particulars, and that also by way of interrogation: Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? that is( as I shewed) neither tribulation, neither any pressure or vexation, nor anguish, any perplexity of mind, nor any extreme violence used to us by tyrants and wicked men, whereby they pursue us from place to place, nor want of necessary food, nor want of necessary clothing, nor any dangerous distress whereby our lives are in hazard, nor any kind of violent and cruel tormenting death: neither these nor any other evils that do or may befall us, are able to separate us that are true believers from that love wherewith Christ loues us, or wherewith God loues us in Christ. In this enumeration, Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? Our Apostle goes on from the lesser to the greater, he begins with lighter troubles and riseth up by degrees to greater, and he putteth down the particulars here mentioned, not casually, but by singular art. Yea some observe, that the Apostles style, here& in the whole conclusion following to the end of the Chapter, is beautified with such wonderful eloquence and rhetoric, as neither tully nor Demosthenes could ever haue spoken more eloquently. See then, the holy Spirit of God is pleased sometimes to use eloquence, and the help of art, not such eloquence as is in common use amongst men, a whorish painted eloquence, standing in vain inventions and frothy conceits of mens wit, but divine grave eloquence, and ponderous and weighty, and such as is powerful to sway the conscience, and to move the affections for the good of the soul. We are not then simply to condeme eloquence, rhetoric, and other liberal arts and sciences, rhetoric& other liberal arts and sciences are not simply to be condemned. as some foolishly do, accounting them heathenish and antichristian; there is good use of them, if they be used in due place, and in a right manner, as seruants and handmaids to divinity, but I pass by that. We see here our Apostle resteth not in the general, that none either man or divell can separate us that are true believers from the love of God in Christ, by any evil they do or can bring on us, but he descends to particulars, and reckons up particular evils, tribulation, and anguish, and persecution, and famine, and nakedness, and peril, and sword: affirming that these cannot separate true believers from the love of Christ; and in this Catalogue observe we, that the Apostle reckons up the greatest, and most bitter, and most shameful evils that can befall true believers in this world. Now the point hence( not to stand on these particulars severally, we shall haply insist on them more particularly verse 37.) the point I say hence offered is this. That particular evils, trials, crosses, or troubles, that befall Gods chosen, No particular evil, trial, or affliction, whatsoever it be, though most smart, bitter, and shameful, can possibly separate or keep back the love of God& the love of Christ from true believers. though they be most smart, bitter, and shameful, cannot possibly sever Gods love from them, nor them from Gods love in Christ. No particular evil, trial, or affliction whatsoever it be, inward or outward, can possibly separate or keep back the love of God and the love of Christ from true believers, and from Gods children: neither any vexation of body, nor any perplexity of mind, nor any extreme violence and persecution, or things following that, hunger, could, nakedness, and need of all things for the body, nor any dangerous distress whereby the life is in hazard or endangered, nor loss of life itself, by most violent, cruel, and bloody torments, neither these nor any other evils that do or may befall Gods children, and such as are beloved of God, can possibly make them not beloved of him, or less beloved of him. And that this is so, we may easily conceive, in that the Lord promiseth to be with his children in love and mercy, even in their particular evils, trials, and afflictions. Genes. 28.15. the Lord saith to jacob, lo I am with thee, and will keep thee whither soever thou goest. job 5.19.20.21. Eliphas saith, the Lord will deliver his children in six troubles, and in the seventh evil shall not touch them: and in famine he will deliver them from death, and in battle from the power of the sword: and they shall be hide from the scourge of the tongue, and shall not be afraid of destruction when it cometh. And so Psal. 33.19. the Psalmist saith, The eye of the Lord is vpon his children, to deliver them from death, and to preserve them in famine. The Scripture is plentiful in this, and we find that the Lord hath been with his children from time to time in love and in mercy in their greatest particular evils, trials, and afflictions that can or may befall them. As with joseph in prison, Gen. 39.21. with Shadrach, Meshach, and Abednego in the hot fiery furnace, Dan. 3.25. with jonah in the belly of the fish, Ion. 2.2. with the Apostles in prison, Act. 5.19. with Paul in danger to lose his life, Act. 24.25. with Peter in prison, Act. 12.7.8. A cloud of witnesses we haue to this purpose, all of them euidencing and confirming the truth of the point in hand, that particular evils, trials, and afflictions that befall Gods children, though most bitter, cannot possibly sever Gods love from them, nor them from Gods love in Christ; neither any vexation of body, nor perplexity of mind, nor any of the evils reckoned up by the Apostle, nor any other that do or may befall Gods children, and such as are beloved of God, can possibly make them not beloved of him, or less beloved of him: and the reasons of it are these. First, Gods love to his children is out of question most true and sound love; he is truth itself, and it is the nature of true love to be constant, and to continue, it varies not according to the change of the thing loved. An husband that loues his wife truly and as he ought, he loues her as dearly in sickness as in health, and in adversity as out of adversity. And a kind and loving father loues his sick and weak child as dearly as if it were well and in perfect health and strength: yea a true loving father then tenders his child more because of the weakness of it. And is it not so with the Lord the fountain of love and of pity? doubtless it is. again, though evils, troubles, and afflictions come for sin originally, yet to Gods children they are mercies, and proceed from his love towards them, Hebr. 12.6. and all particular evils are disposed of by the good hand of God for the good of his children. And to this I might add, that particular evils the greatest of them are finite and temporary, and Gods love is infinite and endless, and there is no proportion between them and the love of God. And therefore this we are to hold for a certain truth, that the particular evils, trials, and afflictions that befall Gods children, though most bitter, cannot possibly sever Gods love from them, nor them from Gods love: neither any vexation of body, nor perplexity of mind, neither these nor any other particular evils that do or may befall the children of God, and such as are beloved of God, can possibly make them not beloved of him, or less beloved of him. And this truth for the use may first serve further to batter and beate down that opinion of the Arminians and Anabaptists, that a child of God may be quiter shaken out of Gods favour, Further confutation of that opinion of the Arminians and Anabaptists that a child of God may be quiter shaken our of Gods favour. and one that is beloved of God in Christ, may in time to come not be beloved of him: the truth now delivered bears more strongly and makes further against this conceit. Yea but, say the Arminians, you must observe, that in the catalogue of particular evils put down by the Apostle, there is no mention made of sin, and though the evils reckoned up do not make a separation between the love of Christ and Gods chosen, yet sin separates between God an man, Isai. 59.2. Your iniquities haue separated between you and your God; and your sins haue hide his face from you that he will not hear. I answer them, It is true, sin properly and nothing but sin hath power to separate between God and man: but the Apostle in saying that these particular evils neither do nor can separate true believers from the love of God in Christ, it is as if he had said, These particular evils cannot carry a true believer so far into temptation and sin, as that by reason thereof he should be separated from the love of God in Christ, neither indeed is it so that every sin separates every man altogether from God, but onely reigning sin. And of such sins speaks the Prophet in the place alleged, as appears plainly in diverse verses following, the Prophet reckens many particular crying and reigning sins. Now reigning sin is not found in Gods children, and therefore it is but a cavil of the Arminians, that in the Apostles catalogue of particular evils sin is not mentioned. I leave them: and for a second use. Is it so that the particular evils, trials, crosses, and troubles that befall Gods children, though most bitter, smart, Further ground of comfort for every true believer. & shameful, cannot possibly sever Gods love from them, nor them from it, neither any vexation of body, or perplexity of mind, nor any other particular evil that doth or may befall Gods children and such as are beloved of God, can possibly make them not beloved of him, or less beloved of him? Surely then here is yet further ground of comfort for every one that hath good evidence of it, that he or she is a true believer, and a child of God,( and still the comfort belongs to such, and to none but such.) On this ground of truth thou that art a true believer mayst comfort thyself when thou liest under any particular evil, trial, cross, or trouble, though never so bitter and painful, and never so shameful; yea when one trouble follows thee in the neck of another, and one is greater then another, and in the eye of the world thou art in a miserable case, and the men of the world are ready to judge thee an hypocrite, and out of Gods favour, because of particular seen and known evils and crosses thou liest under: yet comfort thyself, thou being a child of God, God still loues thee, and thou still art dear to him. It is not thy particular distress, be it sickness, pain, poverty, imprisonment, and these in great extremity, that can possibly sever either Gods love from thee, or thee from the love of God in Christ. Be it with thee as it was with Lazarus, thou liest in the streets full of sores, wanting bread to put into thy mouth, and scarce having a rag to cover thy nakedness, yet still Gods love abides with thee without separation. Labour thou to be resolved of this when thou art under any particular evil, trial, cross or trouble, that thou art still beloved of God, and thou shalt find it will yield thee matter of great comfort. I know it is a very hard thing to persuade ourselves of Gods love to us in the time of particular trials, they being bitter, smart, and shameful: out of such trials there is no great difficulty and hardness in it, but to persuade ourselves that we are beloved of God when we lie under some particular cross and affliction, it lying hard and heavy on us, Hoc opus hic labour est, that is an hard matter indeed. And this then we are to labour for: how soon we may come under particular trials we know not, yea under the particular trials here reckoned up by the Apostle, under tribulation, and anguish, persecution, famine, nakedness, peril, and sword: the times we live in are dangerous, Satan and his instruments, Antichrist and his adherents are set on mischief, and the Lord seems to threaten to bring us into heavy trials. And if it please him so to do, oh labour we even when we are in the particular trial to be resolved on this, that we are still beloved of God, and then whatsoever becomes of us, we shall be sure to find comfort. Thou wilt say, How is that to be done? How shall I be able to persuade myself that God still loues me, when I am in a particular trial and affliction, and it lies hard and heavy on me? I answer. By doing two things. First, by calling to mind and thinking on former and fore-passed mercies of God towards thee, and by remembering with comfort the sweet mercies of the Lord formerly vouchsafed to thee, especially in things heavenly and spiritual. david saith this was his practise, Psal. 143.4.5. When his spirit was in perplexity within him, and his heart amazed, he remembered the time past, and meditated in the works of the Lord. Secondly, by possessing thy soul in patience, and by attending on the Lords mercy, as it is Psal. 147.11. verse, by waiting on the Lord for help, comfort, and deliverance, and patiently tarrying the Lords leisure: for if God give thee an heart to wait on him in patience in the time of distress, it lying hard and heavy on thee, and that a long time, it is an evidence of his love to thee. If thou do these two things, if thou call to mind and think on the former mercies of the Lord vouchsafed to thee with comfort, and if thou possess thy soul in patience, and attend on the Lords mercy, waiting for it in his due time to be vouchsafed to thee, assuredly thou shalt be able even when thou art in the particular trial and affliction, and it lies hard and heavy on thee, to persuade thyself that thou art still beloved of God; and that will yield thee matter of sweet comfort. think on these things, and labour to put them in practise. Come we now to the 36. Verse. VERSE 36. As it is written, for thy sake are we killed all day long: we are counted as sheep for the slaughter. IN this Verse our Apostle brings a testimony of Scripture out of Psal. 44.22. to show that the particular evils reckoned up by him vers. 35. tribulation, anguish, persecution, famine, nakedness, peril, and sword, are such as haue and do usually befall the Church and children of God, are no feigned things, or put down by way of supposition, or any new and strange things, but such as stand on record in the book of God, as things ordinarily befalling the Church and people of God: As it is written, for thy sake are we killed all day long: we are counted as sheep for the slaughter. Now here we haue to consider two things in general. First, the Apostles alleging of Scripture, As it is written. Secondly, the testimony of Scripture he doth allege, For thy sake are we killed all day long: we are counted as sheep for the slaughter. Which allegation and testimony( as I said) is taken out of Psal. 44.22. reverend Caluin observes, and Peter Martyr notes the same, that the psalm from which this testimony is taken, describes rather the horrible persecution of the Church of God under Antiochus Epiphanes, then under the Chaldeans in the 70. yeares captivity as some think, because the people that were carried away to Babylon were afflicted by the Chaldeans for their idolatry, but under Antiochus the people of God suffered for giuing testimony to the Law of God: and therefore they complain to God as we may read vers. 9. to the end of that psalm, that though they had not fallen away from the pure worship of God, verse 17.18.19. Yet they were slain continually, and counted as sheep for the slaughter, verse 22. In this testimony, For thy sake are we killed all day long: we are counted as sheep for the slaughter: it being a complaint of the Church and people of God under great affliction, we haue three materials to be observed. 1. First, the greatness of the sufferings of the Church and people of God complained of, they were killed, they had their blood shed violently, they were slaughtered, which is set out by a similitude, they were as sheep appointed and drawn out to slaughter. 2. Secondly, the cause of their sufferings, not for their own sins, but for the Lords sake, For thy sake are we killed all day long: we are counted as sheep for the slaughter. 3. Thirdly, the continuance of their sufferings, put down in these words, All day long. For thy sake are we killed all day long. Let us now examine the words of this verse standing on record in the book of God in the holy Scripture: Interpretation. he cites not the particular place, but delivers in general, As it is written, For thy sake. These words carry this sense, as we may easily conceive if we look into the psalm out of which they are taken, as if the Church and people of God persecuted had said, for the confession of thy name o Lord, and for the profession of thy truth, even because we aclowledge thee onely to be our God, and we worship thee alone, and will not be drawn from thy holy religion, and from the fear of thy name. Christ saith, Matth. 5.11. Blessed are ye when men persecute you for my sake: that is, for professing my name, and gospel, and truth of religion. Are we killed: that is, are we thy Church and people hardly and extremely dealt withall, and suffer extreme violence, sometimes to the shedding of our blood, and to the loss of our lives. All day long. These words are diversly interpnted: the best and fittest exposition is, continually and without intermission, as Paul saith of himself, 1. Corinth. 15.31. He dyed daily. And 2. Cor. 11.23. he was in death often: that is, continually in danger of death, and subject to it, for a man can die but once, or be killed but once. We are counted as sheep for the slaughter: that is, our cruel persecutors and bloody minded enemies, make no more reckoning of us then of such as are fit to be murdered& slaughtered, and they make no more of taking away our lives on any occasion, then a butcher doth of drawing out a sheep and cutting the throat of it at his pleasure. And as the butcher thinks he hath done well when he hath killed a sheep, and is glad when he hath so done, so are our. bloody persecutors glad when they can shed our blood, and take away our lives, and they rejoice in it, and think that thy haue therein done good service to God, as Christ saith, joh. 16.2. The time shall come that whosoever killeth you will think that he doth God service. Now then thus conceive we the meaning of the words of this verse, as if the Apostle had said. As we find it standing on record in the book of God, in the holy Scripture, the Church and people of God in former times haue justly complained to God on this manner: For the confession of thy name O Lord, and for the profession of thy truth, even because we aclowledge thee onely to be our God, and we worship thee alone, and will not be drawn from thy truth, and from the fear of thy name, we thy Church and people continually and without intermission are extremely ill dealt withall, and do suffer extreme violence, sometimes to the shedding of our blood, and to the loss of our lives: yea our cruel parsecutours and bloody minded enemies make no more reckoning of us, then as of those that are fit to be murdered and slaughtered: and they make no more account of taking away our lives, when they can on any occasion, then a butcher doth of cutting the throat of a poor sheep: no they are glad when they can cruelly shed our blood and take away our lives, and they rejoice in so doing. Now first from these words, As it is written, the Apostle here citing a place of Scripture serving his purpose, and that out of the old Testament, I might stand to show the harmony that is between the old and new Testament, and the sweet consent of one part of Scripture with another, which indeed is an infallible note and mark by which we may know Scripture to be Scripture, and the very word of God The consent of one part of Scripture with another, an infallible note that it is the very word of God. breathed out by the holy Spirit; yea the quotations that the Lord Iesus and his Apostles do bring out of the former writings of the Prophets, do manifest to us what books written before the gospel penned by matthew the evangelist are to be received as canonical Scripture, what books are to be rejected as not canonical, but I pass by these things, onely note we thus much. The Apostle here saith, It is written, and he names not the place where, he onely cites the words of Scripture out of Psal. 44.22.& saith, It is written: this is an usual thing both with Christ and with his Apostles. Matth. 4.4.7.10. Christ saith to Satan tempting him, It is written, not naming the places where. Yea joh. 7.38. saith Christ, He that believeth in me, as saith the Scripture, out of his belly shall flow riuers of water of life. And yet the very words there put down by him, are not found in any place of the old Testament, but may onely be gathered out of the writings of the Prophets, as out of Isai. 44.3. Isai. 49.10. Ioel 3.18. and such like. So Heb. 2.6. the Author of that Epistle saith, One in a certain place witnessed saying: What is man that thou shouldst be mindful of him, or the son of man that thou wouldest consider him? he cites the words of the fourth verse of Psal. 8. but he names it not in particular: and so in diverse other places of Scripture, we find it an usual thing with Christ& with his Apostles to city the words of Scripture, not naming the particular places whence they are taken. And what must this teach us? Surely thus much. That we ought to be so well acquainted with the written word of God, that when any place of Scripture is alleged, though the very Chapter or book out of which it is taken be not name, yet we should be able to know it, and to take notice of it to be Scripture, We ought to be so well acquainted with the written word of God, that when a place of Scripture is alleged, though the book or Chapter out of which it is taken be not name, yet we should be able to know it to be Scripture. and that such words are indeed recorded in the written word of God, though we cannot for the present call to mind the book, chapter, or verse where they are found. It is the fault of thousands in the world, they know not the voice of God in his written word, reproof of such as know not the voice of God in his written word. they are not acquainted with the sentences of Scripture, no not with the examples of it, which of all things are most easy. I am persuaded a man in preaching might city a sentence of an heathen man, of a Poet, in the hearing of some, and tell them it is Scripture, and they are not able to discern it: a foul fault, and such as cannot be sufficiently taxed, especially in these dayes, wherein we haue the written word of God not locked up as among the Papists in a strange tongue, but in our own mother tongue, and we may hear it in public, and read it in private, and come to be well acquainted with it. Thou then that art guilty of this fault, be stirred up to reform it, and never rest till by hearing, and reading, and turning over the leaves of the book of God, thou be so well acquainted with it, as when the words of Scripture are brought, and neither the verse nor Chapter name, yet thou art able to know the sentence to be a sentence of Scripture, and that such words indeed are recorded in the written word of God, though for the present thou canst not call to mind the particular place where they are found. I pass from that. One thing I will note further from the testimony of Scripture here brought by the Apostle in general. In that the Apostle here cites a place out of the old Testament, to show that the particular evils reckoned up by him in the verse foregoing, are such as haue and do usually befall the Church and children of God, and such as stand on record in the book of God as ordinarily befalling the children and people of God, he points out plainly thus much. That the same troubles, trials, and afflictions haue befallen Gods children in the times of old, may and do usually befall Gods children now. The Church and people of God are subject to the same afflictions in all ages and times; The Church and people of God are subject to the same afflictions in all ages and times. and when they are under any trial or affliction, they are not singular in their sufferings, they haue the Saints of all times their companions, as Christ saith to his disciples, Matth. 5.12. So persecuted they the Prophets which were before you, as if he had said: If the trials and troubles I speak of befall you, you are no otherwise dealt withall then were the holy Prophets of God in former times. 1 Pet. 5.9. saith the Apostle, The same afflictions are accomplished in your brethren, which are in the world. Not to enlarge the point, the reasons and grounds of this truth are plain. As, First, God bears the same love to his children now as in former times, and he hath now the same causes moving him to afflict and to try his children in love and in wisdom for their good, as in former times: as namely, to correct sin in them, to exercise their faith, to try their patience, and such like: yea to bring them under great troubles, trials, and afflictions, which they bearing patiently, and comfortably, and as they ought to be born, their glory in heaven might be the greater, out of his rich mercy. And again, the divell and his instruments the wicked of the world, are now as maliciously bent against Gods children as in former times, and as ready ●o bring evil on them as ever heretofore. And therefore doubtless the same troubles, trials, and afflictions that haue befallen Gods children in the times of old, may and do usually befall Gods children now in these dayes. We are not then for the use of this in the first place, to think it strange though we be brought under great and grievous trials and afflictions. We are not to think it strange though we be brought under great and grievous tria●s& afflictions. And if the Lord be pleased to bring us to the fiery trial, as the Apostle speaks, 1. Pet. 4.12. and if the Lord should try us by the most extreme torments and tortures that the divell or wicked men could devise to lay on us, we are not to think it strange, as if some new thing were befallen vs. Thus the Lord tried his dearest seruants in the times of old, as appears plainly, Heb 11.36.37.38. When a child of God is under some great affliction, Satan is commonly busy with him, and he then labours to persuade him, and to fasten this on him, that never was any afflicted as he is; and sometimes he prevails so far with a dear child of God through his weakness, as he makes him cry out with the Church, Lam. 1.12. Was there ever any sorrow like to my sorrow▪ and never man or woman felt and endured that which I feel and endure. Now learn thou whosoever thou art that art a child of God, to repel this assault on the ground of truth now delivered, that the same troubles, trials, and afflictions that haue befallen Gods children in the times of old, may and do usually befall Gods children now in these dayes: and know it for a certain truth, what thou dost now abide, others of Gods children haue endured, and thou art not singular in thy suffering, thou hast the Saints of God of all times thy companions, and no other trial or affliction is on thee, then hath been or now is endured by other of Gods children, and thou art no otherwise chastised of God, then with the rod which his good hand hath laid on the backs of his dearest seruants, whose salvation he had sealed up and made sure to them. Consider this seriously, and thou shalt find it will be a ground of sweet comfort to thee. Come we now to a second use of the point: Is it so that the same troubles, trials, and afflictions that haue befallen Gods children in the times of old, may and do usually befall Gods children now? Surely then on this ground as many as be the children of God, must make this reckoning and account, to meet with as great troubles, trials, and afflictions, as ever did any of Gods children in former ages and times, and they must resolve with themselves to undergo as hard trials, as ever did any of Gods children in the times of old. We may read both in the book of God, and in other stories, yea in the stories of our own land, that in former times, Gods children must make account to undergo as great trials& afflictions now, as other of Gods children haue in former ages and times. the constant profession of Christ, of the truth of the gospel and religion, it hath cost men and women the loss of friends, of goods, of liberty, yea of their dearest blood, and that by most cruel torments and tortures, by fire and faggot. Yea we daily hear of the troubles and distresses, and the great trials that the Church and people of God are under in foreign countries, and in our neighbour nations, that they are thrust out of house and home, and most cruelly dealt withall by persecuting enemies. Now we must make account that the case may be our own, and that we may be brought under the like troubles and trials, and under the like cruelties, and how soon we may so be we know not. A man that rightly considers the evil of the times in which we live, may easily discern that the Lord is making way for heavy trials to be brought on us, and we must set down this as a conclusion in our own hearts, that the same evils, troubles, and afflictions, that haue befallen Gods people and children, either in the times of old or in our times, they may befall us, and we are to resolve with ourselves to undergo as hard trials as any of the children of God haue done heretofore, or as any of them do at this day;& we must be ready in the preparation of our hearts willingly to bear them. It is the counsel of Christ himself, Luke 14.28. to 34. that as wise builders cast the charge of their buildings before they begin to build, and as good warriors consider of their strength before they go out to meet their enemies in the field, lest they leave off and turn back like fools and cowards: so should we cast our account aforehand, and consider with ourselves what things may befall us for our profession of Christ and of his gospel, and resolve with ourselves not onely to bear mocks and scoffs, and nicknames, and reproaches, but to endure the greatest and bitterest trials that we hear or read of that any of Gods children haue endured or do endure, even to the loss of our lives by most cruel torments, if the Lord be pleased to call us to it for the constant profession of his truth and gospel: and to that purpose to get our hearts stored with grace, that we may be able to stand in the day of trial, not to content ourselves with knowledge or common gifts of the Spirit, but to labour for the true saving grace of Gods Spirit, especially to haue our hearts soundly rooted and grounded in the love of God through faith, as Ephes. 3.17. whereby we may be assured that God is our Father in Christ, Christ Iesus our redeemer, and the holy Ghost our comforter& sanctifier; and then doubtless we shall be able to hold out in the greatest trials that can befall vs. Come we now to the testimony of Scripture, the words here alleged by the Apostle, For thy sake are we killed all day long: we are counted as sheep for the slaughter. For thy sake, that is,( as I shewed you) for the confession of thy name, O Lord, and for the profession of thy truth, because we aclowledge thee onely to be our God, and we worship thee alone, and will not be drawn from thy truth and fear of thy name, we thy Church and people continually and without intermission are extremely ill dealt withall. Now hence two things are offered for our instruction, I will speak of them in order: first this. That it hath been and is an usual thing for the Church and children of God to be ill dealt withall, and to suffer hard measure from the tongs and from the hands of the wicked, for their piety and religion, and for the graces of God appearing in them. Indeed wicked persons and persecutors use to pretend matter of crime, for which they deal ill with Gods children, but the truth is, it hath been and is, piety and religion, grace and the fear of God, for which Gods children commonly hear ill, and suffer hard measure from the wicked of the world. It hath been and is, piety, religion, and grace, and the fear of God, for which Gods children commonly hear ●●l, and suffer hard measure from the wick●d of the world. What was it that made Cain deal so hardly with his brother Abel, as to shed his blood, Genes. 4.8? Saint John tells us plainly, 1. joh. 3.12. it was because his works were good and his own evil. And what was it that Ishmael mocked isaac for, Genes. 21.9? Surely the grace of God in isaac, which Paul notes, when he saith, that he was persecuted which was born after the Spirit, Galat. 4.29. And the Apostle saith, as it was then so it is now. To pass by other examples, a great part of the suffering of the Lord Iesus stood in this, he was mocked for his confidence and trust in God, as appears Psal. 22.8. and Matth. 27.43. compared together. Matth. 24.9. Christ puts it down as a certain truth, that his disciples and followers shall be hated of all nations: and why? for his names sake, for their piety, and for their holy religion. And we read in the ecclesiastical stories, that the persecuting Emperours in the primitive times dealt most cruelly with the professors of the gospel of Christ, for their religion, for their wicked religion, as they called it. And it is no marvell that the children of God be ill dealt withall, and that they suffer hard measure from the tongues and from the hands of the wicked, for their piety and religion, and for the grace and fear of God appearing in their hearts. First, because piety, and religion, and grace, and the fear of God appearing in Gods children, is a visible disallowing, and as I may say, a visible confutation of the disposition and courses of ungodly persons, it is in flat opposition to them, and so odious and abominable in their eyes, Prou. 29.27. again, the wicked of the world, they think it strange that Gods children do not as they do, and run not with them to all excess of riot, and for this cause saith the Apostle, 1. Pet. 4.4. they conceive hatred and purpose mischief against Gods children: and hence it is that they usually deal hardly with Gods children both by word and dead. And for the use of this; on this ground of truth we must learn not to think it strange, that the Papists at this day are so enraged against the Protestants, and that they deal so hardly and cruelly with them where they haue power, We are not to think it strange that the Papists at this day are so enraged against the Protestants,& that they deal so hardly and cruelly with them where they haue power. it is in regard of the truth of religion they hold and maintain, which is in flat opposition to their Antichristian apostasy, and in regard of the clear light of the gospel now shining in the Church of God, which is in flat contrariety to the darkness of popery. Yea the more the light of the gospel shineth, and the more soundly it is prof●ssed, the more it is opposed and persecuted by the Papists. Who are more hated and persecuted by them then those whom they term puritans? Of all Protestants the Puritan is most hated and most hardly dealt withall by the Papists if he come into their hands, because he not onely holds the sound truth in the matter of faith, but he is also sound and sincere in the practise of religion, and therefore of all others they cannot abide him. We are not to wonder at this, it hath been so, and it will be so to the end of the world, that piety and religion is the thing for which Gods children commonly hear ill and suffer hard measure from the wicked of the world. And on this ground of truth learn we not to stand amazed nor to wonder at it, if we professing the truth of religion, and expressing the power of it in our lives and conversations, be ill dealt withall, and do suffer hard measure from the tongues and from the hands of wicked persons that live with us, and profess the same truth that we do in word: It is not to be wondered at, that men professing the truth of religion, and expressing the power of it in their lives, be ●ll dealt withall by wicked persons, living with them,& professing the same truth that they do in word. no, think it not strange, though such as ought to love thee most dearly, and to deal best with thee, as thy father, thy mother, thy brethren, thy husband, and such like, do hate thee, and deal most hardly with thee, both by word and dead for thy piety and religion, and for thy grace and fear of God appearing in thee: this is no new thing, it hath been so from the beginning, and will be so to the end of the world. Do not thou say as some use to do: If I deserved such hard speeches and such ill dealing, it would never grieve me. If thou hadst deserved them, then were there just cause of grief, but not deserving them, there is no cause of grief at all, but rather of comfort and rejoicing, and therefore let them not trouble thee. A second thing offered from these words, For thy sake are we killed all day long: we are counted as sheep for the slaughter, being understood as before, is this. That onely that suffering or vexation from the hands of men is truly comfortable which is for a good cause, Onely that suffering or vexation from the hands of men is truly comfortable, which is for a good cause. for the name of Christ, for the true profession of his truth and gospel, for keeping of faith and a good conscience: then onely may a man or woman take comfort in their suffering of trouble or any hard measure from the hands of men, when they suffer for a good cause, especially for the truth of religion, and for the word of God, and for the witnessing of Iesus Christ, as John speaks, revel. 1.9. Matth. 5.10. Christ pronounceth not all that suffer blessed, but onely those who suffer persecution for righteousness sake. 1. Pet. 4.15.16. saith the Apostle, Let none of you suffer as a murderer, as a thief, or as an evil doer, or as a busie-bodie in other mens matters. But if any man suffer as a Christian let him not be ashamed, but let him glorify God in this behalf: as if he had said, there is matter of comfort in that suffering, and it must needs be that onely that suffering of trouble or any vexation from the hands of men, is truly comfortable, which is for a good cause, especially for the cause of God. Because therein the person suffering is conformable to Christ in suffering, and thereby he brings glory to God, as Christ said, that Peters suffering death by the hands of persecutors should be to the glory of God, joh, 21.19. Suffering for a good cause and for Gods glory, are ever joined together, and that suffering is sure to haue a good issue and shall certainly end well: and therefore doubtless onely that suffering is truly comfortable. And on this ground for application, it follows that such persons as suffer for their errors and sins, cannot possibly find true comfort in their sufferings, Such as suffer for their errors& sins, cannot possibly find true comfort in their sufferings. as the Papists brag of their sufferings, and are lift up in a conceit that they merit heaven by them: but poor souls they can find no true comfort in them, they suffer but as fools, no not those amongst them that suffer for their conscience and for religion. To pass by them that are canonised for Saints and for Martyrs, who suffer death for no less then monstrous treason against their Princes, even those their persecuted catholics( as they call them) who suffer for their religion, can take no true comfort in their sufferings, they suffer not for the truth and religion of Christ, but for superstition and Antichristian heresy, and their sufferings cannot be truly comfortable to them. And so other erring spirits, Anabaptists, Separatists, and such like, suffering for their own fond opinions and fancies, they cannot possibly find true comfort in their sufferings. When they are justly dealt against and censured by the Magistrate, they commonly cry out, and say they are persecuted: alas, they are deceived, their censure is not properly persecution, but the just hand of God on them for their gross errors. And howsoever they please themselves in their sufferings, yet assuredly they cannot be truly comfortable to them. It is a true saying, not the suffering or punishment, but the cause for which a man suffers, that being good and any part of Gods truth, that is that which makes him a Martyr, and a witnesse-bearer to the truth of God, and a comfortable sufferer. And therefore look thou to the cause of thy suffering of trouble, or thy enduring any hard measure from the hands of men in any kind whatsoever; and it thou suffer justly for thine error or sin, or for going beyond the compass of thy place and calling, be humbled and repent of thy sins, otherwise the Lord will charge it more fully and heavily on thy soul at the last day: and if thou suffer unjustly or for a good cause with meekness and patience, possess thy soul in patience and rejoice, thou art therein partaker of Christ his sufferings, 1. Pet. 4.13. and thou mayst then find much comfort in thy suffering, and bless God for it, that he hath not onely given thee to beleeue in Christ, but to suffer for his sake, Philip. 1.29. In the next place we are to consider the greatness of the suffering that the Church and people of God complain of; they were killed, and they were counted as sheep for the slaughter: that is,( as I shewed) they were extremely ill dealt withall, and did suffer extreme violence and cruelty, sometimes to the shedding of their blood, and the loss of their lives; and their cruel persecutors and bloody minded enemies made no more reckoning of them then as of such as were fit to be murdered and slaughtered, and they made no more account of shedding of their blood and taking away their lives by any cruelty, then the butcher doth of drawing out a sheep and cutting the throat of it. Hence then we may take notice of the savage disposition and behaviour of wicked men and enemies, towards the Church and children of God: and the point hence is this. That wicked persons ever haue been, and are now at this day, usually most bitterly and bloodily bent against Gods children for their piety and religion, Wicked persons ever haue been& are at this day most bitterly and bloodily bent against Gods children for their piety and religion. and for the grace and true fear of God in them. The wicked and such as are enemies to the Church and children of God, are so maliciously bent against them, as nothing will satisfy them but the blood of Gods children, and they commonly exercise on them, if they be able and haue power in their hands, whatsoever cruelty the divell can put into their hearts, and they usually make no more reckoning of shedding of the blood of Gods children and seruants, then a butcher doth of cutting the throat of a sheep. And that this hath been and is the disposition and behaviour of the wicked towards Gods children, we may easily see if we take a view of it in all ages. Genes. 27.41. the text saith, Esau hated jacob because of the blessing wherewith his father blessed him, and Esau thought in his mind, the dayes of mourning for my father will come shortly, then I will slay my brother jacob: I will then haue his blood. See, nothing would satisfy him but the blood of his brother, and it was his purpose to shed his blood, but the Lord kept jacob that he could not so do, as he maliciously and mischieuously intended. Isai. 47.6. the Lord saith, He was wrath with his people, he polluted his inheritance and gave them into the hands of the Babylonians their enemies: and they shewed them no mercy, but laid a very heavy yoke on the ancient. The wicked enemies of the Church and people of God are merciless, yea their mercies are cruel, Prou. 12.10. What then are their cruelties? Surely monstrous, especially against Gods children, and that for their piety and religion. We may see this in the Apostle Paul himself before his conversion, he puts down himself for an example in this kind: Act. 22.4. saith he, I persecuted this way, meaning the holy way of God, the true profession of the gospel, to death, binding and delivering into prison both men and women. Nothing would satisfy him but the blood of the Saints and professors of the gospel: the text saith, Act. 9.1. Act. 9.1. {αβγδ}, &c. He breathed out threatenings and slaughter against the disciples of the Lord: his very breath was bloody. And he saith, Galat. 1.13. Galat. 1.13. {αβγδ}, &c. that he persecuted the Church of God extremely, and wasted it: he made havoc and spoil of the Church and people of God. And thus david brings in the Babylonians and the Edomites, and other enemies of Gods people speaking, Psal. 74.8. Let us destroy them altogether: and Psal. 63.4. Let us cut them off from being a nation, and let the name of Israel be no more in remembrance. Thus the holy Ghost discovers unto us in many places of the Scripture, that wicked persons ever haue been and are usually most bitterly and bloodily bent against Gods children for their piety and religion, and nothing will satisfy them but the blood of Gods children, and they make no more matter of shedding the blood of Gods children and seruants by any cruelty they can, then a butcher doth of cutting the throat of a sheep. And the stories of all ages show the same: the cruel persecutions of the heathen Emperours in the primitive times of the Church: the fires in England in the dayes of queen mary: the bloody massacre in France in the dayes of Charles the ninth, show plainly that the shedding of the blood of the professors of the gospel is of no more reckoning with the wicked enemies of the Church, then is the cutting the throat of a sheep, or the cutting of a dogs neck. And why, the reasons and grounds of it are. First, because the wicked and enemies of the Church, are stirred up and set on by Satan against Gods children, and Satan is ever endeavouring the ruin, and overthrow, and utter extirpation and rooting out of the Church and people of God by all means possible. And again, where sin takes place without restraint, it gives a man no rest till it hath brought him to an height of wickedness; and so hatred takes place, and that in full force in the hearts of wicked persons against Gods children, it makes them restless in their plotting and practising of mischief against them, and they are never satisfied till they haue their blood. Herodias having conceived hatred and having a quarrel against John Baptist, could never rest till she had his head, and she choose rather to haue his head in a platter then half a kingdom, as we read Mark. 6.19. to 29. And therefore doubtless this is a certain truth, that wicked persons ever haue been and are at this day usually most bitterly and bloodily bent against Gods children, for their piety and religion, yea so maliciously bent against them, as nothing will satisfy them but the blood of Gods children, and they make no more reckoning of shedding the blood of Gods children by any cruelty they can, then a butcher doth of cutting the throat of a sheep. And for the use of this, first the consideration of this truth doth evidence and strongly prove to Gods children, that the religion they hold and profess is not the invention and device of man, but indeed the holy religion of God, A strong proof to Gods children that the religion they hold and profess is the holy religion of God and the eternal truth of God. If it were the device of mans brain, it would fit the humours of men, and they would like it well enough, it would be generally loved and embraced: but being the holy religion of God, and so contrary to the corrupt humours of men, and condemning those ways and courses which men best like of, it is opposed and hated of wicked men, and even for that are wicked persons bitterly and bloodily bent against Gods children; and their very opposing and setting themselves against it, and their bitterness and bloody mindedness against Gods children the true professors of it, proves it strongly to be the holy religion of the everliving God, and that Gods divine truth is in it. again for a second use: is it so that wicked persons ever haue been and now are usually most bitterly and bloodily bent against Gods children for their piety and religion, What Gods children may look for from the hands of the wicked, and especially from the hands of the Papists, discovered. and that the enemies of the Church and people of God are so maliciously bent against them, as nothing will satisfy them but the blood of Gods children, and they make no more account of shedding their blood by any cruelty they can, then a butcher doth of cutting the throat of a sheep? Surely then on this ground we may easily see what we may look for from the hands of the wicked, and especially from the hands of the Papists, who are enemies to the grace of God, and mortal enemies to the truth of God, and to his holy religion which we hold and profess, and above all most deadly enemies to the soundness of religion, and to the sincere professors of it: and what may we look for from them we being such? Surely nothing but blood and violence, and cruel slaughter, and cutting of our throats, if they haue power in their hands; howsoever they may for a time make faire weather, and make semblance of peace and quietness, and that they mean us no harm, yet assuredly they are not to be trusted, they are as the enemies of the Church and people of God haue been in all ages, blood thirsty and bloodily bent against us, nothing will satisfy them but the blood of Gods Saints, as revel. 17.6. they are ever plotting and contriving some bloody design against the Church and people of God, and they wait but for a fit opportunity to put it in practise: yea they think and hold it meritorious, by any cruelty they can to shed the blood of the true professors of the gospel, as those accursed limbs of the divell, the jesuits and Friers said to their followers in France at the beginning of the troubles there, That now was the time for them to win heaven by cutting the throats of the Protestants. And what then may we look for from their hands if they should haue power, but some bloody practise or massacre, and cutting of our throats? and how soon they may come to haue power we know not; in all likelihood they look for a day against us, and without question in their malicious intention we are but as sh●epe appointed to the slaughter. I know the Lord can keep us out of their hands, yea if we were in their hands he can deliver us, he can rescue out of the jaws of lions, 2. Tim. 4.17. but we may justly fear in regard of the sins of our Land, and of our unworthy walking of the gospel which we haue enjoyed with much peace many yeares, that they may come to haue power against us; and if they haue, assuredly we shall find nothing from them but blood and violence, and all manner of cruelty. And yet if we should come under their hands( which the Lord keep us from) let us endeavour to be constant in the truth, and not to shrink from it either in iudgement or in sound practise of it for any terror of man: and herein comfort ourselves, that we so doing, They can but kill the body, as Matth. 10.28. when they haue shed the blood of a child of God they haue done their uttermost, they can go no further. Yea remember we that sweet sentence put down by david, Psal. 116.15. Precious in the sight of the Lord is the death of his Saints. every drop of blood spilled by a true professor of the gospel for the constant and sound profession of it, is precious in the sight of God. If the Lord put the tears of his children into his bottle, Psal. 56.8. much more their blood, spilled for his truth, and shed by their bloody minded enemies. Let then the consideration of these things comfort us▪ if our wicked enemies should haue power over us, and should be able to effect that which their malice and bloody mindedness should carry them to. One thing yet remaines to be spoken of in this complaint of the Church and people of God, namely, the continuance of their suffering, that it was all day long, that is, continually, {αβγδ}. Psal. 44 22. {αβγδ} and without intermission: and hence we may note briefly. That the wicked enemies of the Church and children of God, having power over them, and being able to deal hardly with them, they give them no rest, no intermission, no breathing; they follow them close with one vexation and one torment after another, without ceasing, Wicked ene●ies of the Churrh and children of God, having power over thē, they give them no rest, nor intermission, nor breathing, but do follow them with one vexation and torment after another without ceasing. and with one breaking on another as job complains, job 16.14. And to this purpose the Apostle saith, He dyed daily, 1. Cor. 15.31.& 2. Cor. 11.23. that he was often in death, that is, in continual danger of death. And Christ saith to his followers, Luk. 9.23. that they must take up the cross daily, even in this kind in suffering hard measure from the hands of cruel persecutors, if the Lord call them to it:& the doctrine before delivered may be the ground of this. Because the wicked and the enemies of the Church and children of God are so maliciously bent against them, as nothing will satisfy them but the blood of Gods children, and they are stirred up by the divell against them, and restless in their malice and cruelties, therefore it is that having power in their hands to deal hardly with Gods children, they give them no rest, no intermission or breathing, but follow them close with one vexation, and torment, and torture after another. And what must this teach us? Surely that which the Apostle hath taught us, Coloss. 1.11. to be strengthened with all might to all patience and long suffering, We are to be strengthened with al might to al patience and long suffering. if the Lord should be pleased to exercise us in this kind to give our enemies power over us, and they having power should deal so with us, as to give us no intermission of torment, but should lay on us vexation after vexation, and one torment after another: we must labour to be constant in patience, and to resolve with ourselves patiently to bear one vexation and one torment after another. And that we may so do, Note. we are to consider that the Lord in his holy wisdom appoints the measure of our trouble, and how far our enemies and persecutors shall proceed in tormenting us, and the time how long we shall lie under any vexation, and that he in his good time will deliver us and turn his hand on our enemies and persecutors, and bring his iudgement heavily on their head, as we find, revel. 13.10. They that lead into captivity shall go into captivity: and that kill with the sword, must be killed by a sword: here is the patience and the faith of the Saints. Come we now to the 37. verse. VERSE 37. nevertheless in all these things we are more then conquerors through him that hath loved vs. IN this Verse our Apostle makes answer to his interrogation, propounded vers. 35. Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? And his answer is negative, that none of those evils reckoned up by him can separate true believers and Gods children from the love of Christ; and his negative answer is not here put down in these express terms, but in the proof of it, on this manner, Those things in which true believers are conquerors cannot separate them from the love of Christ, but in the evils, troubles, and trials mentioned they are conquerors, therefore they cannot separate them from the love of Christ. The minor or second proposition which is here expressed by the Apostle is amplified, first by the degree of the victory or conquest, that in these evils true believers are great conquerors: nevertheless in all these things we are more then conquerors. Secondly, by the cause of the conquest, the powerful assistance of God who loveth them, Through him that hath loved vs. So then we haue here in general two things laid before vs. First, a victory or conquest that true believers and Gods children haue in all evils, troubles, and trials, and that a great victory, In all these things we are more then conquerors. And secondly the cause of it, Through him that hath loved vs. Let us now a little search into the meaning of the words of this verse, Interpretation. that we may understand the purpose of the Apostle and of the holy Ghost in them. nevertheless, in all these things. The words in the original {αβγδ}, signify, but in all these things; and it hath reference to the context in the two verses foregoing, that true believers, Gods children, are now as in former ages, liable to the evils and afflictions reckoned up, to tribulation, and anguish, and persecution, and famine, and nakedness, and peril, and sword: and they are now as in times past of old, killed, and counted as sheep for the slaughter, but in all these things they are more then conquerors. In all these things, that is, in all the evils put down verse 35. In tribulation, in anguish, in persecution, in famine, in nakedness, in peril and the sword, we are more then conquerors. The exposition of these words given by some is more curious then sound, the word is {αβγδ}, superuincimus, we over and above overcome, that is, even above measure, or exceeding gloriously we do overcome, or we haue the better by many degrees, and we carry away a most noble and famous victory and conquest. Through him that loved us: these words are a periphrasis, a description of God, and that a weighty one; a description of God, containing in them the impulsive and moving cause which moveth God to aid and to help his children in their troubles and afflictions, namely his love to them in Christ his son; and so the Apostles meaning in them, is as if he had said: We are more then conquerors, or exceeding great conquerors, through the aid and help of God, who is pleased to aid and to help us out of his love to us in Christ. Now then thus we are to conceive the purpose and meaning of the Apostle in the words of this verse, as if he had said. But in all those evils, troubles, trials, and afflictions reckoned up, in tribulation and anguish, in persecution, in famine, in nakedness, in peril and sword, we even above measure and exceeding gloriously do overcome, and we carry away a most noble, and glorious, and famous victory and conquest, and that through the aid and help of God, who is pleased to aid and to help us out of his love to us in Christ his son. Come we to stand on the particulars of this verse more particularly, and first on his proposition: In all these things we are more then conquerors. The words being understood as we haue heard them opened, do afford this conclusion. That true believers, and Gods children, are as conquerors in all the afflictions that befall them, Gods children are as cōquerours in all the afflictions that befall them in this world. and in their particular evils troubles, and trials, be they never so bitter and painful, or never so vile and shameful, Gods children get a most noble and glorious victory and conquest, and that in this world: in tribulation, anguish, persecution, famine, nakedness, peril, and sword, Gods children are more then conquerors, even famous and renowned conquerors, and that in this world, and they may say with the Apostle, 2. Cor. 4.8.9. They are afflicted on every side, yet are not in distress: in poverty, but not overcome of poverty: persecuted, but not forsaken: cast down, but they perish not: yea that they are so far from being overcome, as that they are ouercomers, not onely in heaven, but even here in this world. Not to rest in the general, I hold it needful to show the truth of this conclusion more particularly, by manifesting over what, and how Gods children are in all the afflictions that befall them as great and glorious conquerors here in this world: for the word conqueror, is a word of relation, it hath respect to some persons or things that are conquered, and to the manner of conquering, and therefore that the point may be rightly and profitably conceived, I will endeavour to show what the things or persons are over which Gods children are as great conquerors here in this world,& how they are such conquerors in their particular evils, trials,& troubles. over what things or persons Gods children are as conquerors here in this world, and how they are such conquerors. first over the evils themselves in bearing them with patience Know then that Gods children in all the afflictions that befall them, even in their particular evils, trials,& troubles, they are as great& glorious conquerors, and that here in this world: first over the evils, trials, troubles, and afflictions themselves,& that first in their bearing& enduring of them, in that they bear them with patience& comfort, even the sharpness& bitterness of them, yea sometimes in the midst of their bitter sufferings, they rejoice and sing in the flames of fire, as we read of some. And the Apostle saith of himself and other true believers, Rom. 5.3. We rejoice in tribulation. And we find Acts 5.41. that the Apostles reioyced when they were beaten, In that they were counted worthy to suffer rebuk for the name of Christ: and to rejoice is the part of victors and conquerors. But may some say, Gods children are sometimes overcome of the bitterness of their pains, yea so far as they show forth strange behaviour both in word and dead, they rave and take on exceedingly; how then are they conquerors over their pains? I answer, the bitterness of the pains do sometimes overcome Gods children, onely in their senses, not in their inward faith and grace in their hearts, that still remaines invincible: and though it do not show forth itself in the exercise of it for a time, yet in the roote it still remaines unshaken, and that strange behaviour of a child of God is as nothing in Gods account, the Lord passeth by it. We find that the Lord took no notice of Iobs impatiency, but accounted him as a patient man, yea as a pattern of patience, Iam. 5.11. And so though Gods children be sometimes overcome of the bitterness of their pains, it is onely in their senses, and not in the inward grace of their hearts, therein they are still conquerors. again, Gods children are as great and glorious conquerors over the evils, troubles, and trials themselves, by some wonderful and strange deliverance, as when they are wonderfully delivered out of them, Secondly, by some wonderful and strange deliverance out of them. either by the immediate hand and power of God, as the people of Israel were out of the hands of the Egyptians at the read sea, Exod. 14. and the three companions of Daniel out of the hot fiery furnace, Dan. 3.26. and Daniel himself out of the lions den, Dan. 6.22. and Peter out of prison, Act. 12.11. or by some strange means, as Saul was, Act. 9.25. the text saith, The disciples took him by night, and put him through the wall, and let him down in a basket, and so he escaped out of the hands of the Iewes, who watched the gates day and night to kill him. Secondly, 2. Gods children are as conquerors here in this world over the divell, and over wicked men that vex and trouble and persecute them. Gods children in all the afflictions that befall them, even in their particular evils, trials, and troubles, are as great and glorious conquerors, and that here in this world, over the divell, and over wicked men, that vex, and trouble, and persecute them, and deal most hardly and cruelly with them: for what is the divels aim in the afflictions of Gods children? Surely as I shewed heretofore, to wrest from them their confidence in Gods love, to make them murmur, blaspheme, and despair, and to make a breach between God and them: now herein is the divell disappointed, Gods children in their particular trials& troubles draw nearer to God, and cleave faster to him, their afflictions bring forth patience, and their patience experience of Gods gracious presence and assistance, as Rom. 5.3.4. yea Gods children are stirred up in their afflictions to be more fervent in prayer to God, as Paul was when he was buffeted of Satan, 2. Cor. 12.8. And what is it that wicked men in their vexing and troubling of Gods children, and in dealing most hardly with them drive at? Surely to make them to deny Christ, and to shrink from their holy profession and religion, but therein they fail of their purpose, Gods children are thereby more strengthened and confirmed in their confession of the name of Christ, and in their holy profession of the truth and gospel of Christ, and many times by their courage and constancy they do even daunt the minds of their persecutors, and their very enemies stand amazed and wonder at them, and say as the chief Priests and Scribes said, Act. 4.16. What shall we do to these men? A speech worth the noting, they that had power to imprison the Apostles, or to do with them what they would, stand amazed& know not what to do, to poor, weak, unarmed, and friendless men: and thus we find that many times the barbarous cruelttie of the persecuting Emperours was even altered with the steadfastness of the Saints in suffering. And though Gods children suffer grievous things, and die under the hands of their cruel tormentors, yet in regard of their constancy they are conquerors, and go away with a glorious victory. Thus then we see this truth cleared and confirmed particularly, that Gods children in all the afflictions that befall them, even in their particular evils and trials, are as great conquerors here in this world, both over the evils and trials themselves, and also over the devil and wicked men, that vex, and trouble, and persecute them, and deal most hardly and cruelly with them. And the ground of this truth is that which the Apostle subjoins, through the aid and help of God, who is pleased to aid and help them, out of his love to them in Christ: and of that we are afterwards to speak, I will not now further meddle with it; come we to the use of this, namely, on this ground of truth we must learn. Not to judge of Gods children according to sight and sense in the time of their afflictions: We are not to judge of Gods children according to sight& sense in time of their afflictions. when they lye under heavy trials and troubles, vexations and afflictions, torments and tortures, and in the eye of flesh and blood in mans iudgement are overcome, then are they victorious conquerors and triumphers. It is a singular grace of God to judge rightly of others in the time of affliction: the world& men of the world seeing Gods children troubled and persecuted, and hardly dealt withall, are ready to judge them base underlings, and such as all crow over, and are trodden underfoot of all, but the truth now delivered shows they are deceived; even when Gods children bear away the blows, and men deal most hardly with them, and they are killed by their enemies, then are they as noble and victorious conquerors. This indeed is a paradox, and such a thing as nature, reason, and the world understand not; but so it is, even then are they as great conquerors in their courage, constancy, patience, and inward comfort: yea when Gods children are in the extremity of pain, and their pain makes them show forth strange behaviour, even then are they invincible in their faith, and their inward grace is impregnable, all the power of hell not able to overcome it: and if we judge otherwise of them then of conquerors, surely we judge amiss, and we sin against the generation of Gods children, as david speaks, Psal. 73.15. and let us take heed of so doing. And for a second use: Is it so that true believers and Gods children, in all afflictions that befall them, The happy& comfortable state of Gods children and their sure& settled estate discovered. even in their particular evils, trials, and troubles, are as great and glorious conquerors over the evils, trials, and troubles themselves, and over the divell, and over wicked men that vex and trouble them, and deal hardly and cruelly with them? Surely then on this ground we may easily see, that a child of God is in a most happy and comfortable state and condition, and is as a rock in the sea, which being beaten with waves on every side, yet stands firm and vnmoueable; yea a child of God is endowed with such strength of grace, as that he is too strong for the divell and for all the power of hell, and the divell and all his instruments are not able by all the evils and troubles they can bring on him, to overcome his faith, and to get the victory over the grace that is in him; though they may assault him and shake him, yet they can never as it were throw him on his back and overcome him, they cannot do him that mischief they intend against him. The persecutors and enemies of the Church and children of God, may shed the blood of Gods children, and take away their lives, yet when they so do, themselves go away vanquished, and Gods children are the conquerors; and they do but as it were put a garland or crown of victory on their heads whom they kill and murder, and think they haue overcome. Oh then happy and comfortable is the state of Gods children, they are in a more sure and settled estate then the mightiest Monarch in the world. Who can say, and that truly, though many thousands of armed souldiers encompass him for his defence, that he is in such a sure state, as that none can overcome him? No, no, such is the state of every child of God, he is sure, in all evils, tumults, trials, and afflictions that befall him, to stand fast, and to go away with the victory. The consideration of this ought to stir us up to labour to get into the number of Gods children: if thou be of that number, thou art then in a most sure state and condition, the divell, and all the power of hell,& all the instruments of the divell, cannot then by any evil, trouble, or trial, they can bring on thee, overcome thy faith and that grace that is in thee; and in the heat of trouble and violence of persecution, thou mayest then laugh at thy persecutors, and set light by any thing they can do to thee. Come we now to a second general thing laid before us in this verse, the cause of that great victory that Gods children haue in all the evils that befall them, the aid and help of God vouchsafed unto them out of his love to them in Christ, in these words, Through him that hath loved us, that is,( as we haue shewed) through the aid and help of God, which he is pleased to vouchsafe unto us in Christ his son: and these words thus understood, do afford two conclusions, two points of instruction, I will speak of them in order; first this. That true believers, Gods children, are as great and glorious conquerors in all afflictions, in the particular evils, trials, and troubles that befall them here in this world, not by any power of their own, but onely by the powerful aid and assistance of God vouchsafed to them. Gods children are as great conquerors in the particular evils, trials, and troubles that befall them in this world, not by any power of their own, but onely by the powerful aid and assistance of God vouchasafed to them. It is not of themselves, or by any power and strength in themselves, that Gods children do stand fast in the evils, trials, and troubles that befall them, and do go away with a glorious victory, both over the evils themselves, in bearing them, and over Satan, disappointing him of his aim, and over wicked men that vex and trouble them and deal hardly with them, defeating them of that they drive at in their vexations and persecutions; but it is merely, wholly, and onely from the help and aid of God, upholding and strengthening of them. And hence it is that the Apostle having said Philip. 4.11.12. That he could be abased, and had learned to be hungry and to want: he could endure and cheerfully undergo any want or any abasement, and not shrink nor be overcome by by it, and that he had learned in any state and condition to be content, he presently subjoins verse 13. that he was thus enabled to all evils, trials, troubles, and afflictions, not by any power of man, but onely by the powerful aid and help of Christ: I am able( saith he) to do all things, through the help of Christ which strengtheneth me. And 2. Cor. 12.9.10. he saith, He reioyced in infirmities, and took pleasure in them, he was so far from being overcome of them: and he reckons up particulars In reproaches, in necessities, in persecutions, in anguish for Christs sake: and why? When he was weak, that is, destitute of all help and strength of himself, then was he strong through the power of Christ dwelling in him. And it is the prayer of the Apostle for the Colossians, Colos. 1.11. that they might be strengthened with all might through his glorious power, unto all patience, and long suffering with joyfulness: to all patience,& constancy in long continued afflictions, even to long patience, as Iam. 5.7. But how? through any power or strength of their own? No, but through the glorious power of the Lord Iesus: plainly teaching the truth of the point in band, that it is not by any power of their own that Gods children are as great and glorious conquerors in all afflictions, in the particular evils, trials, and troubles that befall them here in this world, but onely by the powerful aid and assistance of God vouchsafed to them. And it must needs be so, the reason and ground of it is plain, namely this. howsoever Saint John saith, 1. joh. 5.4. True faith is the victory that overcometh the world: it is true faith that overcometh all things in the world, not onely the lusts of the flesh, but it overcomes the opposition that is made against Gods children in the world by wicked men and persecutors, as we find, Heb. 11.33.34. the faith of the godly in the times of old is thus commended, that by it They stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, turned to flight the armies of the aliens: yet faith itself, and the grace that is in the hearts of Gods children, is supported and upheld by the working power of God: and that the faith of Gods children stands fast, and is firm, and stable and invincible, and doth overcome in the greatest trials and troubles that befall them, it is because it is supported, strengthened, and guarded by the omnipotent working power of God. If the Lord do but a little withdraw his helping hand from his children, their weakness presently appears. whilst job had the power of God to support and strengthen him, he was able in the greatest extremity to bless God, but when the Lord did a little take away and pull back his hand from him, then did Iobs corruption and weakness show itself, and cause him to break out into bitter and unbeseeming terms. And therefore this undoubtedly is a truth of God, that it is not by any power of their own that Gods children are as great and glorious conquerors in all afflictions, in the particular evils, trials, and troubles that befall them here in this world, but onely by the powerful aid and assistance of God vouchsafed to them, that supp●●●g and upholding them. Now then to make use of this. First this being a tru●● it serves to discover an untruth and an error which is held and taught by the Papists. A Popish error touching the perfection of in herent holinesse, confuted. This they hold and teach, That a child of God may in this life haue such perfection of inherent grace as is sufficient to keep him from all formal transgression of Gods Law, and from all deadly sin, as they call it. Now this opinion of theirs is both unsound and rotten in the ground of it, supposing perfection of grace inherent in this life, which cannot be attained to: and besides that, it cannot stand with the truth now delivered, for out of all question impatiency is a formal transgression of Gods law, they will not be so shameless as to deny that, it being a sin against the first Commandement of the first table. And the power by which a child of God stands fast in evils, trials, and troubles that befall him, and is not overcome of impatiency, is not any power of his own, no not any power and strength of his faith, and of the grace that is in him, but it is onely( as ye haue heard) the powerful aid and assistance of God vouchsafed to him, that is the thing that upholds him, yea that is the thing that upholds his faith and inward grace that is in his soul, whereby he becomes a great and glorious conqueror in the particular evils, trials and troubles that befall him; and therefore it is not as the Papists teach, that perfection of inherent grace keeps a child of God from all formal transgression of Gods Law. No, it is not the strength either of man or angel that keeps him from sinning, but onely the working power of God, and the special grace of God upholding him. I leave that, and for a second use. Is it so that it is not by any power of their own that Gods children are as great and glorious conquerors in all afflictions, in the particular evils, trials, and troubles that befall them here in this world, but onely by the powerful aid and assistance of God vouchsafed to them, that supporting and that upholding them? Surely then on this ground we must learn to aclowledge the constancy and patience we find in any trial and affliction to 〈◇〉 onely from the good hand of God, and give him all prai●●●nd glory for the same. The constancy and patience we find in any trial and affliction must be acknowledged to come only from the good hand of God, and he must haue all the glory for it. Dost thou find thyself able to b●●●e some great trial and affliction with patience and with comfort? Art thou able to overcome the barbarous cruelty of bloody minded persecutors by thy courage and constancy, in suffering the torments and tortures they lay on thee? Do not thou ascribe that patience and that courage and constancy of thine to any power in thyself, no not to the power of thy faith, nor to the strength of grace that is in thee, though thou haue a great measure of grace, but ascribe it onely to the powerful aid and assistance of God vouchsafed to thee: and think not when thou seest others undergo great and bitter trials and afflictions patiently and comfortly, that it is from the strength of their faith, and from the power of grace that is in them that they so do, because they are stronger in faith, or haue a greater measure of grace then others, but aclowledge it to be onely from the powerful aid& assistance of God vouchsafed to them: and so learn thou on this ground not to doubt of thy standing and of thy holding out in the time of some great trial and affliction because thou art but weak in faith and weak in grace: it is many times the complaint of a child of God: Alas, I find myself so weak in faith, and I haue such a poor measure of grace, as if the Lord should bring me to some great trial, to the fiery trial, or such like, I fear I should never be able to stand and to hold out. Oh but consider thou by whose power the best of Gods children are as conquerors in the particular evils, trials, and troubles that befall them, not by any power of their own, not by any strength of grace in themselves, but onely by the powerful aid and help of God vouchsafed unto them: and is not he as able to strengthen thee, and to make thee as a conqueror in the greatest trial that befalls thee? assuredly he is. Note. And is his help further from thee because thou art weak? no, it is nearer to thee in that respect, God doth commonly manifest his power in weakness, and the weaker thou art, the more it is for the glory of God that he makes thee able to stand and to hold out in some great trial, and thereby the Lord hath the greater glory. It was more for the honour of God that jehoshaphat got the victory over his enemies, when he had no strength to stand before them, neither knew what to do, 2. Chron. 20.12. then if he had had a mighty army able to confront them, and to encounter with them: so certainly it is more for the glory of God, that thou of a poor weak Christian art made a conqueror in the time of some great trial, then if thou hadst greater strength. And therefore think not thus with thyself, If I had such a measure or such strength of grace, then I were well, and then I would not doubt but I should be able to bear the brunt of the greatest trial. If this be thy thought it is not good: remember thou it is not by the power of grace itself be it never so strong, that Gods children are as conquerors in the particular evils, trials, and troubles that befall them, but onely by the powerful aid and assistance of God vouchsafed unto them: and though thou be but weak in grace, yet the Lord is as able to make thee a conqueror in the greatest trial, as the strongest of his children. And assuredly if he call thee to any great suffering, he will manifest his power in thy weakness: and therefore doubt not of thy standing and holding out in the time of trial, but in assured trust depend on the Lord, and be strong in the power of his might, as Ephes. 6.10. Now a second conclusion that those words, Through him that loved us, understood as they haue been expounded do afford, is this: I will be brief in it. In that Gods children haue aid and assistance from God to uphold them in their afflictions, it is out of Gods love to them: It is out of Gods love that his children haue aid and assistance from him in their afflictions. from the love of God to his children comes the aid and assistance that God vouchsafes to them, supporting, and strengthening, and making them as conquerors in the particular evils, trials, and troubles that do befall them. And hence it is that the Apostle Philip. 1.29. calls patience and strength to suffer for the name of Christ, a special gift of God, and a privilege vouchsafed onely to them to whom God gives faith, and so a gift vouchsafed to his children out of his love to them, To you it is given not onely that ye should beleeue in him, but also suffer for his sake. And indeed not to enlarge the point. The love of God is the fountain from whence flow out all good things to his children, from the first to the last, from the ground to the compliment, from election to happiness and glory in heaven. And therefore it must needs be the aid and assistance that God vouchsafes to his children in supporting and strengthening them, and making them as conquerors in the particular evils, trials, and troubles that befall them, it comes from the love of God to them. It is not then for any worth or merit of theirs that God vouchsafes to his children aid and help to strengthen them in the time of trial and affliction, No worth or merit in Gods children moves God to vouchsafe aid and help to thē to strengthen them in time of trial and affliction. nor yet for the good usage of the grace they haue already received, but it is merely out of his love, so to help and so to assist his children: and the strength they haue to stand in the time of affliction is from the mere free grace and love of God to them. And on this ground a man may conclude to the comfort of his own soul, that God loues him, How a man may comfortably conclude that God loues him. if he find that he gives him aid and assistance, supporting and strengthening him, and making him as a conqueror in the particular evils and afflictions that do befall him. Dost thou whosoever thou art, find aid and assistance from God, making thee able to bear thy particular trial and affliction with patience and comfort, and with cheerfulness? It is an evidence of Gods love unto thee, and therein God seals up his love to thee, and offers himself to thee as to his child: the text is clear, Hebr. 12.7. If ye endure chastening God offereth himself unto you as unto sons. Affliction of it own nature doth press down the heart, the hands, the eyes, and if God give thee patience and comfort, keeping thy heart, hands, and eyes upwards, it is a manifest argument that the Spirit of grace and strength doth rest on thee, making thy faith to triumph over the trial. And if in great troubles and afflictions thou find great patience, even patience proportionable to thy suffering, then God makes good his promise to thee, 1. Corinth. 10.13. and therein he seals up his love to thee, and gives thee good evidence that he loues thee in special manner: and that may be matter of great comfort to thee, think on it to thy comfort. Come we now to the 38. and 39. verses. VERSE 38.39. For I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Iesus our Lord. IN these two verses our Apostle goes on further to arm and strengthen the believing Romans and other true believers, against the fear of being separated from the love of God: and he here ascends higher then he did verse 35. to greater and stronger enemies then tribulation, anguish, persecution, famine, nakedness, peril, or sword, namely, to death, and life, Angels, and principalities, and powers, things present, and things to come, and height, and depth, and any other creature: and he shows, that no evils or enemies, be they never so many or mighty, can possibly break off Gods love to his children, and make him cease to love them. And the Apostle fals on this ground of further comfort by way of preventing a doubt that might arise in the minds of the believing Romans, for they might haply say, You tell us Paul that we are sure to be as conquerors, yea more then conquerors in all afflictions, and in the particular evils, trials, and troubles that befall us through the aid and assistance of God vouchsafed to us out of his love. But what if Gods love to us be changed or interue●ted, turned away, or kept from us by some strong enemy? To this the Apostle answers by way of prevention, affirming confidently that no creature, either in heaven, in earth, or in hell nothing that is or may be, present or to come, no men nor Angels, good or bad, if they were all combined in one, and all their force joined together, can separate Gods children from his love to them in Christ Iesus. If any thing could so do, the things here reckoned up, or some of them, were most likely to do it; but not any of these, nor all these can do it, no nor any other creature whatsoever: and therefore nothing can do it. In the words of these two verses we haue these things in general laid before vs. First this proposition; nothing can separate Gods children from Gods love. Secondly, the amplification of that proposition. The proposition the Apostle delivers not barely, but in the proof of it, and he proves it by an induction or reckoning up of particulars, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth. And then he useth a general comprehension of all things, that no other creature can separate Gods children from the love of God. And this proposition is amplified. First by the certainty of it, which the Apostle puts down in his own general persuasion: I am persuaded, that neither death, nor life, nor Angels, nor principalities, nor powers, &c. shall be able to separate us from the love of God. And secondly, the cause and ground of it, that it is not grounded on any thing in Gods children themselves, but on Christ Iesus, a sure foundation, and a rock that can never be shaken, in the last words of the 39. verse, Which is in Christ Iesus our Lord. And so we see the general drift of the Apostle in these two verses, let us now examine the words of them touching the sense and meaning. For I am persuaded. That is, Interpretation. I am fully and undoubtedly resolved of this as a certain truth, and I persuade myself nothing is more sure then this, that neither death, nor life. We know that the death of the body is a separation of the soul from the body, and the life of the body is an union of soul and body together; but the death of the body being of all things that befall the body most dreadful, as Bildad calls it, job 18.14. The king of fear: and life being most sweet, and therefore the divell said, job 2.4. skin for skin, and all that ever a man hath he will give for his life: under death and life we are to understand not onely the death and the life of the body, but also all exceeding great either adversity or prosperity, all terrors and pangs that either go before or do accompany the death of the body, and all the pleasures, profits, and honours of this life. Nor Angels. That is, neither bad Angels, who are ready to do it, nor good Angels: for howsoever good Angels will never attempt to separate Gods children from the love of God, yet they are here to be understood( {αβγδ}) by way of supposition, suppose they should attempt such a thing, yet they are never able to do it, as 1. Cor. 13.1. Though I speak with the tongues of men and Angels that is, suppose Angels had tongues to speak withall. Nor principalities, nor powers. Some would haue these two words principalities and powers to be onely titles here given to Angels, but that cannot be, they are distinct members of the Apostles induction, and by them we are rather to understand human excellencies, great commanders in the world: as by principalities, those that are in most eminent place and principal authority: and by powers, all secondary powers sent from them, as Tit. 3.1. Put them in remembrance that they be subject to the principalities and powers. And 1. Pet. 2.13.14. Submit yourselves unto all manner ordinance of man for the Lords sake, whether it be unto the king as to the superior, or unto gouernours as unto them that are sent of him. Nor things present, nor things to come. By things present and to come, we are to understand all both good and evil things, which now or hereafter shall befall vs. Nor height, nor depth. There be diverse expositions of these words, some understanding them of spirits in the air and in the deep, some of the depth and profundity of Satan; but as reverend Beza well observes, the Apostle here puts the abstract for the concrete: and by height, is meant things on high: and by depth things below: and herein( as I conceive) the Apostle had an eye to that division of things in the second Commandement, Exod. 20.4. Things that are in heaven above, or things in the earth beneath, or things in the water. Nor any other creature: this the Apostle adds to make an end of his induction, because it had been infinite to reckon up all creatures; as if he had said, nor any other thing created of what sort soever, or how great soever. Shall be able to separate us from the love of God. The love of God is here to be taken as before verse 35. touching the love of Christ passively, for that love wherewith we are beloved of God; and the meaning is, shall be able to keep back, or break off from us who truly beleeue in Christ, that love wherewith God loveth vs. Which is in Christ Iesus our Lord: that is, which God beareth to us, which comes to us in and through Christ Iesus. The Apostle adds our Lord: now Christ Iesus is Lord of true believers after a special manner, and that by a double right: first, by the right of free donation from his Father, joh. 17.9. I pray for them: I pray not for the world, but for them which thou hast given me, for they are thine. Secondly, by the right of redemption, 1. Corinth. 6.20. Ye are bought for a price; therefore glorify God in your bodies, and in your spirit, for they are Gods. Now then thus conceive we the meaning of the words of these two verses, as if the Apostle had said. For I am fully and undoubtedly resolved of this as a most certain truth, that neither the death of the body, nor the life of the body; no not the terrors and pangs of the one, nor the pleasures, profits and honours that accompany the other, nor bad Angels who are ready to do it, nor good Angels suppose they should attempt such a thing, nor any human excellencies, great Commanders, in the world, whether they be in most eminent and principal authority, or secondary powers sent from them, nor things good or evil which now or hereafter shall befall us, nor things on high, nor things below in heaven, in earth, or under the earth, nor any other thing created, of what sort soever, or how great soever, shall be able to keep back, or to break off from us that truly beleeue in Christ, the love wherewith God loveth us, and which he bears to us, and comes to us in and through Christ Iesus, who is our Lord after a special manner, both by right of free donation from his Father, and also by right of redemption. Come we to such things as are hence offered for our further instruction. First on the Apostles particular persuasion; for though it be not the first thing in order of nature, yet in the order of the words it is, and I will take it as it lies. For I am persuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Iesus our Lord. We see the Apostle here makes known that he was persuaded, even fully and undoubtedly resolved of this as a most certain truth, that nothing could separate him and other true beleeu●rs from the love of God in Christ Iesus. Now the point hence offered in the first place, is this. That a Christian may be fully and undoubtedly persuaded of Gods love to him in Christ. A Christian may infallibly know, and be certainly persuaded of this, that God loues him in Iesus Christ, A Christian may infallibly know and be certainly persuaded of this, that God loues him in Iesus Christ. that he is beloved of God with a fatherly love, that God loues him as his child. 1. joh. 4.16. saith Saint John, speaking of himself and other true Christians, We haue known and believed the love that God hath in us, or beareth towards vs. 1. Cor. 2.12. saith the Apostle, We haue received not the spirit of the world, but the Spirit which is of God, that we might know the things that are given to us of God. A Christian may haue in him Gods Spirit, not onely working faith in him, but also a spiritual discerning of those things which are given him of God, even a discerning of Gods love shed abroad in his heart by the holy Ghost which is given unto him, Rom. 5.5. and so may haue infallible knowledge, and a certain persuasion of Gods love to him in Christ, and that in this world: and the grounds of this truth are these. First, a Christian may infallibly know, and be certainly persuaded, that he is in Christ, truly engrafted into him, and a true member of Christ, and that Christ is in him; and therefore the Apostle bids the Corinthians search and examine themselves, Whether Christ were in them or no. 2. Cor. 13.5. And he saith, Know ye not that Christ is in you except ye be reprobates. And to bid men make search for that which cannot be found, were ridiculous, and therefore a Christian may infallibly know, and be certainly persuaded, that he is in Christ, who is the beloved son of God, and in whom God loues his chosen, and cannot but love all that are in him. Secondly, a Christian may haue pledges of Gods special love to him, as namely the holy Spirit of God, as an earnest penny of his special love, as the Apostle saith in that, Rom. 5.5. Gods love is shed abroad in our hearts by the holy Ghost given unto us: and 2. Cor. 1.22. He hath given the earnest of the Spirit in our hearts: and also the special effects of Gods sanctifying Spirit, effectual faith, diligent love, and patience of hope in our Lord Iesus Christ, as 1. Thess. 1.3. And therefore doubtless a Christian may in the time of this life infallibly know, and be certainly persuaded of this, that God loues him in Christ with a fatherly love, and that God loues him as his child: and therefore for the use. In the first place, it is erroneous, and false, and a damnable position that is held by the Papists, that a Christian in the time of this life can onely come to a probable conjecture of Gods love to him in Christ: That popish position confuted, that a Christian in the time of this life can onely come to a probable conjecture of Gods love to him in Christ. they say a Christian may hope well of Gods love to him, but that he may be infallibly persuaded of it, that they esteem as a presumptuous heresy. Now the truth delivered doth directly cross this position of theirs, and this very text of the Apostle refutes them, I am persuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Iesus our Lord. But here they seek out shifts to elude the evidence of this text. First they say, Paul had a certain persuasion of Gods love to him in Christ by a special revelation. A poor shift, the Apostle saith, 2. Cor. 12.4. 2. Cor. 12 4. {αβγδ}. Such things as he had by revelation, could not be uttered, they were {αβγδ}, things not to be spoken: but this persuasion of his he uttereth, and therefore it is none of those secrets he had by special revelation. They say again, the word here {αβγδ}, signifies onely a conjectural persuasion, and not certain: but this is contrary to themselves, for they say he was certainly persuaded of Gods love to him in Christ by revelation. again, the word( indeed) sometimes signifies a persuasion of charity touching other particular persons, and then it is not so certain; but when it is used of a mans self according to the word of God, it is then a persuasion of faith, and most certain, and so it is here used by the Apostle, and therefore notwithstanding these cavils, the doctrine delivered remaines a certain truth. I leave them. And for a second use: Is it so that a Christian may in the time of this life infallibly know, and be certainly persuaded of this, that God loues him in Christ with a fatherly love, and that God loues him as his child? I might here further drive this to the reproof of those amongst us who renounce popery, and yet think that this is impossible, We must labour to know it,& to be infallibly persuaded of it, that God loveth us in Christ with a fatherly love, and that in particular. and too high a point, somewhat presumptuous, but I pass by that, and on this ground we must learn to be stirred up to labour to attain this, even to know it, and to be infallibly persuaded of it, that God loues us in Christ with a fatherly love, and that he loues us in particular; and never to rest, till we be in some measure so persuaded, I say to labour to get an infallible persuasion of it in some measure. For indeed all Gods children haue not this persuasion in like measure, Note. some haue it in a greater measune, and some in a less: neither haue Gods children this persuasion at all times alike, sometimes by neglecting the means, or by falling into some sin, or by secret desertion, or such like, Gods children for a time lose this comfortable persuasion. But seeing it is a thing that may be attained, and it is worth our labour& seeking after, let us never rest till in some measure we come to know it infallibly, and to be certainly persuaded of it, that we are beloved of God in Christ Iesus with a fatherly love. How is that to be done, may some say? Surely by getting two things, namely, true faith and true holinesse. Labour thou to get true faith into thy soul, even faith purifying thine heart, Acts 15.9. and to haue thy faith seconded with the fruits of true holinesse in thine heart and life, and showing forth the power and life of it in all good duties of love towards God and towards men, and never rest till thou find that thou dost love God simply for himself, and all that bear his image for his sake, and that thou dost come out of the world, and renounce the vanities, and pleasures, and profits, and honours of it, and dost choose God for thy portion, and thereupon thou mayst persuade thyself infallibly that God loues thee, 1. joh. 4.19. We love him because he loved us first. God loues us first, and if we love him, that is the seal and fruit of Gods love to us, and as it were the counterpane of his love written in our hearts, by which we may be sure that he hath loved us first: Oh then never rest till thou find these two things in thine own soul, true faith, and true holinesse, and so thou mayest infallibly know, and be certainly persuaded of this, that God loues thee in Iesus Christ with a fatherly love, even as his own dear child, and finding that it will fill thine heart with sound and true ioy and rejoicing, and make thee truly& hearty thankful to God for all mercies bestowed on thee, and also make thee go on in an holy course of life with courage, and comfort, and cheerfulness. Now in that the Apostle saith, he was persuaded of this, that nothing could separate him and other true believers from the love of God, and this persuasion of his, in respect of himself was a persuasion of faith, as I haue shewed, it was not an opinion or a bare conjecture, but a persuasion of heart, and so certain and infallible; onely note we thus much. That true saving faith is not a confused notion wrapped up altogether in uncertainty, True saving faith is a distinct, certain and infallible knowledge. so as a man cannot know what he holds or believes: but it is a distinct, a certain, and infallible knowledge: Faith in the general nature of it is a light of spiritual knowledge, and that knowledge is qualified with an infallible certainty: it is an infallible knowledge, it makes a demonstration in the mind of a believer, it may be truly said, Fides est vides, true faith is as it were a sight of that which is believed: and the holy Ghost saith, Heb. 11.1. Heb. 11.1. {αβγδ}. True faith is the evidence of things not seen, that is, an infallible demonstration and certainty whereby the mind being convinced, not by reason or sense, but by divine testimony, doth most firmly embrace the promises of God: and therefore for the use of this in a word. It cannot be that implicit faith, faith enfolded in the faith of the Church, is a true faith, as the Papists teach: Popish implicit faith no true faith. they say it is sufficient for a Christian to beleeue as the Church believes, and so indeed they destroy the nature of true faith, and make it a blockish ignorance, and their doctrine tends to hold men in blindness and perpetual ignorance; we are to renounce it, and to remember that true faith is a distinct, certain, and infallible knowledge, and that every true believer knows certainly what he holds and believes. Note. Yet withall remember, that every true faith is not a full persuasion: true faith hath certainty joined with it, but not fullness of certainty, and every true believer hath a certain persuasion of Gods love to him in Christ, yet not a full persuasion at the first: that follows on observation and much experience of the mercy and favour of God, as I might show by the examples of Abraham, of david, and of diverse other seruants of God, but I pass from that. Come we now to the proposition here laid down, which the Apostle puts down by way of induction, reckoning up of particulars, Neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature. And first from this induction in general, we are given to understand thus much. That no creature in heaven, in earth, or in hell, can possibly break off, or keep back Gods love from his children, No creature in heaven, in earth, or in hell, can possibly break off or keep back Gods love from his children. not the power of the mightiest and strongest creatures that be, no not of Angels good or bad, though they be exceeding mighty and potent, that can make one who is beloved of God in special manner, not beloved of God, or less beloved of him: it is not the power of heaven or of hell that can do it. And for this we haue further evidence and testimony of Scripture, Isai. 54.10. saith the Lord, The mountaines shall remove, and the hills shall fall down, but my mercy or my love shall not depart from thee, neither shall the covenant of my peace fall away, saith the Lord: as if he had said, though the whole world be turned vp-side down, and heaven and earth come together and be removed out of their places, yet shall not my love be removed from my children: in the greatest confusion of things, my love, my mercy, and my compassion shall still abide with them. Matth. 16.18. Christ saith, The gates of hell, the power of hell, shall not prevail against the faith of his Church and of true believers: all the cunning and strength of the divell and his Angels shall never be able to overcome the faith of true believers; and if not the faith of true believers, surely not the love of God to them, that being more firm and more invincible: and indeed in the iudgement of all it cannot be severed from such as continue true believers. joh. 10.28.29. saith Christ, I give my sheep eternal life, and they shall never perish, neither shall any pluck them out of mine hand. My Father which gave them me is greater then all, and none is able to take them out of my Fathers hand: as if he had said, the power of my Father is such, as that no adversary power whatsoever is able to wrest my sheep out of his hand, and so to break off his love from them. And hence it is that the Apostle saith, 2. Tim. 1.12. I know whom I haue trusted, and I am persuaded he is able to keep that which I haue committed unto him, that is, my eternal salvation, which out of his love he hath purposed to bestow on me, and nothing can hinder his purpose, or break off his love from me, but he will undoubtedly keep my salvation safe and sure against that day. And to these we might add other testimonies further confirming the truth of the point in hand, that no creature, in heaven, in earth or in hell, can possibly keep back, or break off Gods love from his children, and no power of the mightiest and strongest creatures that be, can make one who is beloved of God in special manner, not to be beloved of him, or less beloved of him: and the reasons& grounds of it are these. First, God loues his children with the same love that he loues Christ his son, as Christ saith, joh. 17.23. Thou hast loved them as thou hast loved me, though not with the same degree of love: and nothing can hinder or break off Gods love from Christ his Son, He and his Father being one, joh. 10.30. joh. 10.30. again, God is infinite both in wisdom& power, and the wisdom or subtlety of the wisest or cunningest creatures in heaven, in earth, or in hell, is finite;& the power of the strongest creature is also limited and finite, and there is no proportion between the wisdom and power of the wisest& strongest creatures, and the wisdom and power of God; and so neither can the wisest or cunningest creatures cause the Lord by any subtlety or persuasion to alter his love to his children, nor can the strongest creatures by any opposition they are able to make, avert and turn away his love from them: and therefore doubtless no creature in heaven, in earth, or hell, can possibly keep back or break off Gods love, or make one who is beloved of God in special manner, not to be beloved of God, or less loved of God. And for the use of this: first this ground of truth convinceth the error of the Papists, Arminians, and Anabaptists, The error of the Papists Arminians,& Anabaptists, touching falling from grace, convinced. which we haue often had occasion to deal against in that they teach that such as are in the state of grace and Gods special love, may lose it, and fall from it, and may to day be loved of God, and to morrow be shaken out of his love. A doctrine devilish, and most uncomfortable, and directly contrary to the truth now delivered, and to the plain evidence of the holy word of God, which teacheth, that such as are beloved of God, they are so kept by him from evil, as Christ prayed, joh. 17.15. even from that evil one the divell, and from all his instruments, as that none of them can possibly shake them out of his love. Oh but say the Arminians and Anabaptists, this doctrine leaves no place for fear, but breeds presumption in Gods children, and this doctrine being true they haue no cause of fear. They are deceived, a child of God embracing this truth, that he being beloved of God in special manner, no creature in heaven, in earth, or in hell, can possibly keep back or break off Gods love from him, it breeds in him a love of God again, and consequently true fear, which is opposed to senseless stupidity and carnal presumption. again, it is false, that such as are beloved of God in special maner, and they know they are so, to haue no cause of fear, unless no other evils but final damnation need to be feared. A child of God The holy fear of a child of God. hath cause still to fear with an holy fear, lest by sin he displease God his loving Father, and provoke him to afflict him in his body, and in his soul, lest by sin he lose the tokens of Gods love, peace of conscience touching the secret feeling of it, ioy in the Spirit, clearness of understanding, and a feeling affection to good things and good duties, holy boldness to draw near to the presence of God, and such like. Therefore it is but a cavil, that the doctrine delivered leaves no place for fear, and that Gods children haue no cause to fear, the doctrine delivered being true, I leave them, and come to a second use. Is it so that no creature in heaven, earth, or in hell, can possibly break off or keep back Gods love from his children, or make one who is beloved of God in special manner not to be beloved of God, or less beloved of him? Surely the due consideration of this may yield thee matter of exceeding great comfort: and think on it to thy comfort whosoever thou art that hast good evidence of it that thou art a child of God, and that thou art beloved of God in special manner: Great comfort to such as haue good evidence of it, that they are beloved of God in special manner. thou having the special love and favour of God thou art an happy man or woman; yea so long as thou art beloved of God, no manner of misery can make thee miserable. As I said not long since, if thou wert in hell, the deepest gulf of all misery, and yet beloved of God( if it were possible) thou shouldst still be in a most happy state and condition. Now this adds to thy happiness and comfort, that being beloved of God in special manner, thou shalt so continue for ever, it is not all the power and strength, or all the wit, and skill, or cunning, or subtlety of all the creatures in heaven, in earth, or in hell, if they should all join together, can possibly break off or keep back Gods love from thee, or wind or wrest thee out of favour with him. Thou mayst lose the favour of men, yea of thy dearest friends, either by thine own desert, or be wrong out of it by the malicious practise of envious men. Yea be it so that thou art in favour with the greatest, thou art a kings favourite, yet either through thine own just desert thou mayst be cast off as Haman was, Hest. 7. or the envy and malice of men may work thee out of his favour; but thou being beloved of God in special manner, and being as it were his darling, and his favourite, as indeed thou art thou being a child of God, though never so poor or mean in the world, thou canst not lose his favour by any thing done by thyself, his love to thee being unchangeable; neither canst thou be wrested and wrong out of it by any adversary power whatsoever, God is stronger then all, he is able to keep thee in his love, and he will keep thee in it in despite of Satan and all the power of hell. Hath God so far manifested his love to thee, as to give his own dear son to shed his blood for thee, and to suffer the pains of hell for thee, and will he suffer the power of hell to draw thee out of his love? no, no, assuredly he will not. Let then the divell and all the enemies of thy good do what they can against thee, and though the Lord suffer them to prevail far, to thrust thee out of house and home, and to strip thee of health, of wealth, of liberty, and of all outward good things& means of comfort, yet Gods love they cannot take from thee, nor lessen and diminish his love towards thee, and make thee less beloved of him, when they haue done all the evil and mischief they can to thee: and when thou art plunged into the deepest distress they can bring thee into, thou art still beloved of God, and still as dear to him and as precious in his sight as ever thou wast: and that may be a ground of sweet comfort to thee, think on it to thy comfort. Come we now to stand on the particulars here reckoned up by the Apostle by way of induction: Neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature: at least on some of these, for on every one of these particulars we shall not need to stand severally, having touched them in some doctrines before delivered. Now the first particular here mentioned is death, and by death( as I shewed) we are to understand the death of the body, the separation of the soul from the body, and the pains and the pangs that either go before it, or with it and do accompany it: and the point hence offered lies plain before us, it is this. That neither the pains and pangs of death of the body, nor the death of the body itself, Neither the death of the body, whatsoever it be, not the pangs and pains of it, can possibly break off o● keep back Gods love from his children. the separation of the soul from the body, whether it be natural and by the course of nature, or violent, can possibly break off or keep back Gods love from his children. Though the pangs of a natural death be most bitter and painful, or the tortures of a violent death be most extreme, yet can they not separate between Gods love and a child of his: and though death separate the soul from the body, yet can it not separate either the soul or the body of a child of God from God, and from Gods special love. And that this is a truth, we haue further evidence and testimony of Scripture. We read Hebr. 11.35.36.37. that the Saints and seruants of God in times of old were most cruelly dealt withall, They were racked▪ they were tried by mockings and scourgings, by bonds and imprisonment, they were stoned, hewn asunder, tempted, slain with the sword, they wandered up and down in sheep skins, and in goat skins, being destitute, afflicted, and grievously tormented: yet the holy Ghost gives this testimony of them, verse 38. that even then they were such as the world was not worthy of▪ they were then the Lords worthies, right dear and precious in the sight o● God: their cru●ll tortures and shedding of their blood after a most cruel manner, did not break off or keep back Gods love from them. And this the holy Martyr Stephen knew well, he knew that he was beloved of God, and right dear and precious in his sight when the stones were about his ears, and did batter, and bruise, and break his body, and beate out his brains, and in confidence and assurance of Gods love to him did he then commend his soul into the hands of the Lord Iesus. Act. 7.59. the text saith, his cruel and bloody minded persecutors ran on him violently and stoned him, and he called and said, Lord Iesus receive my spirit: yea the text saith, verse 60. that his violent death was but as a sweet sleep, it was a falling fast asleep in the hands of the Lord Iesus: and so indeed is the death of every child of God, whether it be natural or violent, it is but a sleeping in Iesus, as 1. Thess. 4.14. And so the death of the body of what sort soever, whether natural or violent, and after what manner soever it be, cannot ●ossibly break off or keep back Gods love from his children, and separate either the soul or the body of a child of God from God and from Gods special love: and the reason and ground of it is plain, namely this. A child of God is united and knit to Christ with an inseparable union, and he so remaines for ever, in what state or condition soever he be, in health, in sickness, in extremity of pains and tortures, in life, in death, and after death he continues knit to Christ in his body and in his soul. Yea though the body of a child of God be dead and rotten, and turned to dust in the earth, or be in the sea, or wheresoever, yet it is still within the covenant of grace, and a member of Christ, as the Apostle saith, Rom. 14.8. Whether ye live or die, we being true believers, we are still the Lords both in our bodies and souls, and God is still the God both of our bodies and souls. And therefore doubtless the death of the body, whether natural or violent, or after what manner soever it be, cannot possibly break off or keep back Gods love from his children, and separate either the soul or the body of a child of God from God, and from Gods special love. But haply some may object against this the words of Christ, Mat. 22.32. that God is not the God of the dead, but of the living. I answer: God is not the God of the dead, according to the sense and meaning of the Sadduces, against whom Christ there deals, who denied the resurrection, and thought that the dead bodies of the Saints were so dead, as never to rise again, but he is the God of his children being dead in their bodies to be raised up again; yea he is a friend to the dead bodies of his children, and the very dust of their bodies is dear to him when they are turned to dust, and his hand doth still hold and keep them in time to restore them to life again. And so it still remaines a truth, that the death of the body, of what sort soever, or after what manner soever it be effected, though it come by most cruel torments, cannot possibly break off or lessen Gods love from his children, and separate either the soul or body of a child of God from God, and from Gods special love: and for the use of this. First consider we this truth to this purpose: Cannot death separate the body of a child of God from God, A man or woman may be right dear to God, and in special favour with him, and yet want the feeling of his love for a time. and from his special love? Is the body of a child of God beloved of God, when it is severed from the soul, when it lies dead and is void of sense and feeling? Is it then dear to God when it is not sensible of any comfort? Surely then it holds sound and good, that a man or a woman may be right dear to God, and in special favour with God, and yet want the feeling of his love for a time. And do not thou whosoever thou art, thou finding that God hath done great good things for thy soul, even that for thee which he hath not done for thousands in the world, he hath given thee a sight of thy sins, an heart truly humbled for them, a mind to know him, an heart to fear him, a care and conscience to obey God: do not thou I say, perplex thyself, and disquiet thine own soul, because haply for the present thou wantest the feeling of Gods love to thee: consider with thyself, thou mayst be right dear to God, and be loved of him in special manner, and yet for the present be as insensible of his love, and haue no more feeling of it then a dead body, especially in the time of trouble and distress, and in the time of temptation. And though the feeling of comfort from God in the time of distress be a fruit and work of faith, yet a man or a woman may haue faith that for the present wants the sense and feeling of comfort. Indeed none are in a good state that want faith, Note. yet doubtless many are in a blessed state that want the feeling of comfort for the present. And therefore do not herein wrong thyself, and so judge thyself void of faith and out of Gods favour, because as yet thou hast not a lively sense& feeling of Gods love, the Lord will exercise thee with want of feeling of it for a time, and when he hath fitted thee for it he will give it to thee. Now for a second use: is it so that the death of body, of what sort soever, or after what manner soever, cannot possibly break off or keep back Gods love from his child, and separate either the soul or body of a child of God from God, and from Gods special love? Here is then a ground of sweet comfort to all Gods children against the fear of death: sweet comfort to all Gods children against the fear of death the truth now delivered being mingled with faith in the hearts of Gods children, it will arm and strengthen them against the fear of death, and cheer up their hearts in the pains and pangs of death, of what kind soever it be, be it never so bitter and painful. What though a child of God be under some bitter and grinding disease of the ston, of a burning fever, and the heat of it is so fierce and so violent and strong on him, as in his own sense and feeling he seems to lie in flames of fire? What though a child of God be taken away by a violent death, either suddenly by some strange accident, as he fals from some high place, or from his horse, and his brains are dashed out, or he is drowned, or such like, or his life is taken from him by his cruel persecutors, and they put him to most woeful rack and tortures, and they cast his body to be devoured of wild beasts, or to be meate to the fowls of the air, as Psal. 79.20. they drag his body through the streets, they hang him on a gibbet, they burn him, and put him to death after a most cruel manner? yet it is not the kind of death or manner of death whatsoever it be, that can possibly break off or keep back Gods love from him, or separate either his soul or body from Gods special love. Oh then let this ground of truth be mingled with faith in our hearts, we being the children of God, and we shall find it will stand by us and comfort us when we lie gasping for breath on our death beds, and it will arm us against the fear of death, of what sort soever it be. 1. Sam. 30.6. we find that when the people were ready to ston david, and david saw nothing but present death before him, the text saith, david comforted himself in the Lord his God. The words are full of weight, together with the apprehension of death, as david thought vnauoidable, he apprehended the mercy of God in the covenant, and he persuaded himself that death could not sever him from his God, and from the love of God, and thereupon he cheered up his heart, and was comforted. So doubtless if the truth now delivered be settled in our hearts and mingled with faith, we shall find it will minister matter of sweet comfort unto us in the bitterest pains that can befall us, and it will strengthen us against the fear of death, of what kind soever it be, and be it never so bitter and painful: Neither death, nor life( saith the Apostle) shall be able to separate us from the love of God which is in Christ Iesus our Lord. By life( as I shewed) we are to understand the life of the body, and the pleasures, profits, and honours that do accompany it. Now the point hence offered I need not stand on, for every one who knows things aright, will confess that the life of the body and the good things of this life, health, wealth, peace, plenty, honour, and such like, cannot possibly break off or keep back Gods love from his children: for indeed both life itself and the good things of this life, are blessings of God in themselves, and to Gods children they are given as blessings in mercy, and Gods children haue right and title to them in Christ, and to the lawful use of them, and they are given to them as pledges of Gods love, and faith sanctifies all outward good things to Gods children; and therefore they cannot possibly break off or keep back Gods love from his children: I will not therefore stand on it. But it may seem strange why the Apostle should here reckon life among the things that cannot separate Gods children from Gods love, meaning by life, as ye haue heard, the life of the body, and the good things of this life: surely herein appears the wisdom of the Apostle, The wisdom of God and the wisdom of the Apostle appears in this, in arming Gods children against a special subtlety of Satan. and the wisdom of the holy Spirit of God by whom he was guided. This doubtless he did to arm Gods children against a special subtlety of Satan; Satan is tampering with Gods children, not onely on the left, but sometimes on the right, and he sometimes labours to persuade a child of God that he is not loved of God, because God vouchsafes him outward good things, and a freedom from evils and afflictions that many of Gods children lie under: and that this is so, no doubt some can witness out of their own experience. Haue not some at one time or other thus reasoned and thought with themselves, Surely God gives me a good measure of health and strength, and a competent measure of outward good things, and I am not in such affliction as I see other of Gods children are, and am I a child of God? I doubt whether God love me or no. This is sometimes the reasoning and thought of a child of God: and sure I am, I haue known a dear child of God thus to reason, and thus to think in respect of inward trials, and in the time of sickness hath thus spoken, I find myself not buffeted by Satan, and so assaulted by him as I haue known some of Gods dear children in the time of their sickness, and when they haue drawn near to their end; my conscience is quiet, and I find peace in my soul, am I a child of God? See the cunning of a subtle enemy: and thus doubtless it is sometimes in respect of outward good things and freedom from evils. Now this the holy Spirit of God here prevents, in that he saith, that life, and the good things of this life, cannot separate from the love of God: and he would haue us learn that which the Preacher hath taught us, Eccles. 9.1. that no man knows either love or hatred from outward things, good or evil, No man knows whether God loues him or hates him by outward things good or evil. but we are to look to the inward qualification of our souls, and if thou find in thee the inward qualification of a child of God, thou findest sanctifying grace in thy soul, and true faith in thine heart, and withall the Lord vouchsafes thee outward good things, and freedom from evils that other of Gods children lie under, bless God for it, and use those good things to the glory of God, and to the helping of thee forward in the way to heaven; and trouble not thyself with this, that thou art not afflicted as other of Gods children be, leave that to the wisdom of thy heavenly Father, who measures out the afflictions of his children in wisdom, and as he sees meet and fit; and be thou ready in the preparation of thine heart to undergo any affliction, to lose health, wealth, liberty, and life itself for the name of Christ, and for the profession of his gospel, and for the keeping of faith and a good conscience: and remember that life and the good things of this life, cannot separate thee from the love of God in Christ. Let us now go on to some other of the particulars here reckoned up by the Apostle: and the next in order are Angels, principalities, and powers, of which we shall not need to speak, they were comprehended in that doctrine, That no creature in heaven, in earth, or in hell, can possibly break off or keep back Gods love from his children;& likewise those particulars, height, and depth: and therefore I will not stand on them severally, onely I hold it fit to note that the Apostle here reckons things to come, and a little to stand on that particular branch of his induction, he saith, Things to come cannot separate Gods children from Gods love: and by things to come he means( as I shewed) both good and evil things that in time to come may befall Gods children: and the point hence offered is this. That nothing to come, no event, no falling out and coming to pass of things in this world, whatsoever it be, can possibly break off or keep back Gods love from his children. No event or coming to pass of things in this world, can possibly break off or keep back Gods love from his children. Though the things to come be unknown and uncertain what they shall be, yet this is most certain and sure, whatsoever they be they cannot work a separation of Gods children from God and from Gods special love. We read, Isai. 46.3.4. the Lord saith, he had born the house of jacob and Israel, and the remnant of the house of jacob and Israel from the womb, and brought them up from the birth: and for the time to come he would still be the same to them, even to old age, and to hoare hairs, and things to come should not separate between him and them: and thus also Christ speaks, joh. 10.28. that for the time to come such as are his sheep shall be kept from perishing, and from being plucked out of his hand, and whatsoever comes to them and befalls them, they shall not miscarry, it shall not separate them from him. And to this purpose is that of Iude verse 1. of his Epistle, that the called and sanctified of God, true believers, and Gods children, Iude Epist. 1. they are reserved to Iesus Christ, and things to come cannot sever them from him,& from his love. It is but a cavil of the Arminians, that the reservation or asseruation of the called of God there spoken of belongs to the time past: for such as haue been and are kept of God the Father to Iesus Christ, shall be still kept of him to the end, as the Apostle saith, Philip. 1.6. He that hath begun to keep them, will perfect the good work he hath begun, and will keep them to the end; no event or thing to come whatsoever, can possibly break off or keep back Gods love from them: and why, the reasons of it are evident. First, in Gods hand is the disposing of all things, of life it self, and of the events of life, and in his hand are the issues of all things, Psal. 31.15. My times are in thine hand, saith david. And not onely things present are disposed of by the hand of God, but things to come also; for to him all things are present, and he orders all things at his own good will& pleasure, and his will is effectual for the good of his children in all things that befall them. And again, there is a perpetuity even of the love of true believers: they having their hearts once possessed with true love to God and to the Saints of God by the work of the Spirit, they cannot be utterly destitute of that love, that love of theirs shall never utterly fall away, 1. Cor. 13.8. And the love of true believers towards God and towards men begun in this life, shall continue for ever in the life to come, and in heaven it shall be in full perfection: and much more is the love of God to his children perpetual, and shall never fail, or be broken off by any event whatsoever. And therefore doubtless this we may resolve on as a certain truth, that no event, no falling out and coming to pass of things in this world whatsoever, can possibly break off or keep back Gods love from his children. Now for the use of this: I might bend the force of this truth against that erroneous conceit of some, that a child of God cannot be sure of his continuance in the love of God. Some erring spirits say, that a child of God may now for the present be assured of Gods love to him, but he cannot be so for the time to come: they say God continues to love his children if they continue to love him, but if they be diverted& turned aside by some event from their love to God, then God ceaseth to love them; a conceit directly contrary to the plain evidence of the word of God, and to the truth now delivered: we haue often had occasion to deal against it, I pass by it, and for the use of the truth delivered: It may serve to arm and strengthen Gods children against the fear of variable events and falling out of things here in this world; How Gods children may be armed& strengthened against the fear of the variable events and falling out of things here in this world. this world is a place of continual alteration and changing, The face and fashion of the world is variable, and goeth away, 1. Cor. 7.31. The things in the world are changeable, and the state of mans life is subject to continual mutation& change, as one saith well, the day is sometimes a mother, and sometimes a stepmother, it sometimes brings forth good, and sometimes it brings forth evil, a man is now well, and presently sick, now rich, and suddenly poor, now in honour and high place, and presently debas●d and wheeled down: and as Salomon saith, Eccles. 7.2. The life of man is as a shadow that is wavering and changeable, and never continuing in one stay, as job 14.2. Now in all alterations and changes that be in the world, here is the stay and comfort of the child of God, that Gods love to him still abides with him, and is never changed: and though it be with a child of God as with other men, he cannot tell what shall befall him hereafter, as the common saying is, a man knows his beginning, but he knows not his end, and things to come are doubtful and uncertain, though witches, wizards, and such instruments of the divell will take on them to foretell things to come; but I say, though a child of God know not what shall come to him to morrow, and in the time to come, as Paul said, Acts 20.22. I go bound in the Spirit to jerusalem, and know not what things shall come unto me there: yet here is his comfort, he knows this, that come what will come, or what can come, either in the world or in his own particular person, no event whatsoever it be can possibly break off or keep back Gods love from him: and though his state be changed, yet Gods love to him is not changed, that is still the same; and what a comfort may this be to a child of God? Who can say and say truly, that his state is such in regard of his body and outward estate, as no event can change it, or remove him from it? Surely none living on the face of the earth. david indeed said, Psal. 30.6. That he should never be removed: but he found it otherwise, as himself saith, verse 7. The Lord hide his face, and he was troubled, onely the child of God is in such a firm state and condition in respect of Gods love, as that nothing that befalls him can remove him from that: things to come cannot possibly break off or keep back Gods love from him. And that may be a ground of sweet comfort to us, we being the children of God, and if we be able to mingle it with faith in our hearts, we shall find it will comfort us amid the hurlie burlies, and changes, and greatest alterations of things that fall out here in this world. Come we now to the last words of verse 39. which is, in Christ Iesus our Lord. These words as heretofore I haue made known, are a second amplification of the Apostles proposition, that nothing can separate Gods children from the love of God; and they contain the ground of Gods love to his children, that it is grounded not on any thing in themselves, but on Christ Iesus: and the point hence offered in the first place, is this. That the ground of Gods love to his children is in Christ Iesus. God loues his children most dearly, The ground of Gods love to his children is onely in Christ Iesus. and the ground of his love to them is not in themselves, nor in any creature in heaven or earth, but onely in Christ. Indeed it is true, to prevent an objection in the beginning, God loues his own image, the stamp of his grace, and the work of his good Spirit, namely holinesse and sanctification where he finds it in his children, but the ground of that work is his love to them in Christ his son, he loues them in Christ, and out of that love of his to them in Christ, he is pleased to work on their souls to their sanctification. So the ground of his love to them is in Christ Iesus: and hence it is that the Apostle saith, Ephes. 1.3. That God even the Father of our Lord Iesus Christ, hath blessed us with all spiritual blessing in heavenly things: and then he subjoins in Christ, he maketh Christ the ground of all spiritual blessings, and of all the fruits of Gods love to his children. And 2. Pet. 1.2.3. the Apostle saith, We are blessed through the acknowledging of Christ with all things that belong to life and godliness. And 1. Corinth. 1.30. Christ is made to us of God, wisdom, and righteousness, and sanctification, and redemption. And so in many other places we find that Christ is the ground and foundation of all good things that come from God to his chosen: which doth plainly evidence that the ground of Gods love to his children is onely in Christ Iesus. And indeed Christ is the head of the covenant that God hath stricken with his chosen: and the grace of election beginneth first with Christ the head, and in him it descendeth down to all Gods chosen. A discovery of it to be a wrong& preposterous course, to seek for the ground of Gods love to us in ourselves. Popish doctrine yields no true comfort to the weary soul. Now this for use first teacheth us, that they take a wrong and a preposterous course, who seek for the ground of Gods love to them in themselves:& thus do the Papists, they make the ground of Gods love to them their own inherent goodness and righteousness, and so doing, it is no marvell that their doctrine can give no true comfort to the weary soul and to the troubled conscience, nor can yield any certainty of salvation: they draw their followers from the ground of true comfort Christ Iesus, and make them lean on a rotten and sandy foundation, their one goodness: and therefore they cannot possibly yield comfort to them. And for ourselves, this being so, that the ground of Gods love to his children is in Christ Iesus. We may hence gather and conclude our happiness, The state of those discovered to be most happy who are assured of Gods love to them. that we are in a most happy state if we be once assured of Gods love to us, for that love of God to us is grounded and settled on a sure foundation, and such as never can be shaken. How firm is that coniunction with God, which is begun in such an head as Christ Iesus, who is God with God blessed for ever? How firm and sure is Gods love to us, he loving us in Christ our head and elder brother, who is his natural Son, from whom it is impossible that his love should be removed? and his love being firm and sure to the head, can the body or any member of it be forsaken? it is not possible: and therefore this may cheer up and comfort thee whosoever thou art that art assured of Gods love to thee, thou art in a most blessed state and condition. Now as in these words the Apostle makes known to us that the ground of Gods love to his children is in Christ, so also that Gods special love comes to them in and through Christ Iesus: and the point hence offered in the next place is this. That Gods special love, Gods special love to his, comes to thē in& through Christ Iesus. that love wherewith he loveth his to their good and comfort here in this world, and to their happiness in heaven, it comes to them onely in and through Christ Iesus. whosoever are made partakers of Gods special love,& of the tokens and fruits of that love, it comes to them onely in and through Christ Iesus. Gods love to his children is in God as the fountain, and from him it flows out as from a fountain; and Christ Iesus is as it were the conduit or pipe by which it is conveyed to them. And to this purpose is that, joh. 1.17. Grace came by Iesus Christ: the free grace, love and favour of God, that comes to men in and through Christ Iesus. And we read that at the birth of Christ the Angels published. Gods love and his good will to men through him, through Christ then born, Luke 2.14. glory be to God in the high heauens, and peace in earth, and towards men good will. Yea the Lord himself proclaims it from heaven by his own immediate voice, that in and through Christ his son he is well pleased with all that beleeue in him, Matth. 3.17. This is my beloved son in whom I am well pleased: and the Apostle saith expressly, Ephes. 1.6. that we are accepted of God, and beloved of him in his beloved son Christ Iesus. And hence it is that the Apostles did usually in the beginning of their Epistles pray for grace and peace to be given to them to whom they writ, from God the Father as from the fountain, and from the Lord Iesus Christ, as the conduit or pipe to convey grace and peace to them: plainly noting out, that Gods special love, that love of God wherewith he loveth his,& which he communicateth and reacheth out to them for their good here in this world, and for their happiness in heaven, it comes to them onely in and through Christ Iesus, and onely in and through him men come to be partakers of Gods special love, and of the tokens and fruits of that love: and that this is so there be good grounds of reason for it, as. First, this Christ was appointed and set apart of God from all eternity to be the head and Prince of salvation, to bring to happiness and salvation all that should be saved to the glory of Gods grace, and all that attain salvation they receive it being in him, for his sake and through him. And Secondly, Gods chosen having made defection from God, and fallen from God by sin, there is enmity between God and them in regard of sin, and God is a just God, and his iustice must be satisfied before there be a reconciliation between God and them. Now Christ onely hath performed such obedience to God his Father, and that to death, even to the death of the cross, Philip. 2.8. as doth give full satisfaction to the iustice of his Father, and reconcile him to his chosen, and make peace between God and them, as 2. Cor. 5.19. God was in Christ, and reconciled the world to himself. Yea such obedience hath Christ yielded to God his Father, as doth procure from the grace and love of God, every good thing to his chosen, whether spiritual or temporal, and concerning their good in this life, and their everlasting good in the life to come. And therefore it must needs be so, that Gods special love, that love of God wherewith he loveth his, and which he doth communicate to them for their good here in this world, and for their happiness in heaven, it comes to them onely in and through Christ Iesus, and onely in and through him men come to partake in Gods special love, and in the tokens and fruits of that love. Now then to make our use& profit of this, first this ground of truth serves to discover, that such persons as are out of Christ, they cannot possibly partake in Gods special love, nor in any token or fruit of that love of God. Such as be out of Christ cannot possibly partake in Gods special love, nor in any token or fruit of that love of God. God may and doth love them with his general and common love, as he loues all his creatures, as they be his creatures and workmanship of his hands, but undoubtedly he loues them not with his special love, and so long as they remain out of Christ, they cannot possibly partake in that love of God which he doth communicate to his children, and what good thing soever they enjoy, it is no token or fruit of Gods special love to them. Admit they haue health, and wealth, and abundance of the good things of this life, yea admit they haue grace in their souls, as the common gifts and graces of the Spirit they haue wit, learning, and knowledge, and that of heavenly things, yea they haue power to abstain from some gross sins, and such like, yet none of these things are tokens and fruits of Gods special love to them. Indeed many that haue no evidence of their being in Christ, are ready to soothe up themselves in a conceit of Gods special love to them in respect of these things, and they stick not to say, that God hath blessed them with health, and with wealth, and with many good things, and they persuade themselves God loues them in special manner. And if men and women be endowed with civil honesty, if they live civilly and orderly in the world, oh then they haue a marvelous strong conceit that they are highly beloved of God, and highly in the favour of God, and we cannot drive them from that conceit. poor souls, they deceive themselves, there is no partaking in Gods special love nor in any token or fruit of his love out of Christ. And know it whosoever thou art, and take it home to thee; thou being out of Christ, thy health, thy wealth, and good things of this life thou dost enjoy, they are not given to thee in mercy, and as tokens and fruits of Gods special love, and thou dost from thence but falsely conclude that thou art beloved of God in special manner. And know further, if thou haue no better evidence of thy being in Christ then thy civil honesty, surely thou dost but rest on a staff of reede, and I dare boldly tell thee, that as yet thou art not in Christ, and being not in Christ, the grace that is in thy soul, the power thou hast to abstain from gross sins, and to do some good duties, the good gifts that are bestowed on thee, as wit, memory, knowledge of good things, learning, and such like, are not fruits of Gods special love to thee, they are but such things as God may and doth many times bestow on reprobates, and such as shall be damned; they come to thee onely from the hand and providence of God, and not from his special love, and they can yield thee no true comfort. And therefore do not thou so deceive thine own soul, as thereupon to conclude that thou art beloved of God with his special love, and with that love he bears to his children. And for a second use of this truth. Is it so that Gods special love, that love of God wherewith he loues his, We must labour to find ourselves in Christ,& one with him by the bond of his Spirit, and by faith. and which he communicates to them for their good here in this world, and for their happiness and glory hereafter, it comes to them onely in and through Christ Iesus, and onely in and through him men come to partake in Gods special love, and in the tokens and fruits of it? Surely then on this ground we ought to be stirred up to labour to find ourselves in Christ, and never to rest till we find that we are in him, and one with him by the bond of his Spirit, and by true faith. We love to make ourselves inward, if possibly we can, with them by whom we may receive any benefit and profit: now onely in Christ, and through Christ doth God communicate his special love, and the tokens and fruits of his love to men, and in and through Christ alone we being in him, we shall come to partake in every good thing, and we shall be sure the good things we do enjoy are tokens and fruits of Gods special love to us; not onely good things spiritual, but even the good things of this life, our health, our strength, our wealth, and such like. Oh then let this stir thee up whosoever thou art, to labour to find thyself in Christ, and one with him: yea thou finding thyself already in Christ, let this stir thee up further to grow up in him by faith, and to strive to be more nearly united with him, and never rest till thou haue good evidence of it that thou art in Christ and one with him, that thou dost partake in the virtue of Christ his death mortifying sin in thee, and in the virtue of his resurrection quickening thee to newness of life, and that thou art able to say with the Apostle, Galat. 2.20. I live not, but Christ lives in me: for that indeed will evidence to thee that thou art in Christ, and one with him; and being so, thou art in an happy state and condition, God doth then through Christ communicate his special love to thee, and the tokens and fruits of that love, and then the good things thou dost enjoy in soul, in body, or outward estate, are indeed tokens and fruits of Gods special love to thee. And let the consideration of that work into thy soul the affection of the blessed Apostle, Philip. 3.8.9. even to think all things loss that thou mayst win Christ and be found in him: that is thy duty, let it be thought on: and so much of that. The Apostle adds, our Lord, In Christ Iesus our Lord, Hereby he teacheth us how we are further to conceive of Christ in respect of ourselves: and the point is this. As many as aclowledge Christ their Iesus, their saviour, must also aclowledge him their Lord, and must submit themselves to his rule and government: As many as aclowledge Christ their saviour, must also aclowledge him their Lord,& must submit themselves to his rule and government. that is indeed right faith in Christ. We hold it an article of our faith that we beleeue in Iesus Christ our Lord, and we are taught as much by Christ himself, Matth. 11.29. that such as come to him by faith, and find comfort in him, must also take his yoke on them, and submit their necks to his yoke: and there is reason for it. Christ hath redeemed them that beleeue in him, and bought them with his own most precious blood, and having redeemed them with so great a price, they are his, and at his disposing in their bodies and in their souls, as the Apostle saith. 1. Corinth. 6.20. and they are to be commanded by him, and to submit themselves to his rule and government. How then do they deceive themselves and feed on a fancy, who will haue Christ to bear the burden of their sins, and yet never submit their necks to his yoke: a redeemer they will haue him but not a Lord, They deceive themselves who will haue Christ their redeemer but not their Lord. they will haue part in the redemption wrought by Christ, but their own lusts must be their Lords, and they live as they are lead by the divell, and follow after drunkenness, whoredom, swearing, and all profaneness, as they are lead by the cursed lusts of their own hearts: surely such persons are bewitched with a strong delusion of the divell. And know it whosoever thou art, that sayest thou believest in Christ, and holdest Christ thy saviour, and yet livest as thou art lead by thine own vile lusts, and by the fashions, and customs, and corrupt examples of the world, thou settest up a Christ of thine own framing, and thou believest not in Christ as he is propounded and set forth in the gospel. And if thou say, Though thou be a grievous sinner, yet thou dost aclowledge Christ thy Lord. Consider it but in reason, canst thou imagine thou holdest Christ thy Lord whom thou dost daily despite and crucify? now this thou dost by thy sins, thou continuing hardened in thy sins, and in thy wicked course of life: and if thou aclowledge not Christ thy Lord, assuredly thou dost not rightly aclowledge him thy saviour, for these two go together. If then thou wouldst find comfort in Christ, learn thou to make him thy Lord, and suffer him to rule in thine heart and life by the sceptre of his word, and by the power of his Spirit. For then indeed is Christ thy Lord, when the power of his grace hath pre-eminence in thee, and prevails over the inward strength of thine own corruption, and over such outward power as draweth men to sin, the temptations of Satan, the allurements of the world: and this thou must find in thyself if thou wouldst find true comfort in Christ, and be assured that he is thy saviour. Soli Deo gloria. FINIS. An Alphebeticall table directing the Reader to the ready finding of the most material things contained in this book. A AN answer to an anabaptistical cavil. pag. 10. and pag. 75 Particular Application of the benefits and saving comforts in Christ must be joined to the knowledge of them. p. 49 The best Act of corrupt nature is deadly and damnable. p. 130 The best Act and exercise of corrupt nature is contrary to God and to all goodness. pag. 153. and 164 An anabaptistical fancy confuted. p. 232 An infallible evidence of Adoption. p. 331. 365 Assurance of Gods love, and that infallible, may be had in this life. p. 390 The point of Adoption handled. p. 401. 402 How a true feeling Affection to the joys of heaven is discerned. p. 427 The bitter Afflictions of Gods children but of short continuance. p. 457 It shall one day appear to men and Angels who be Gods children. p. 473 God hath Appointed his chosen to be like his own son in holinesse. pag. 666 No Accusation for sin can hurt Gods chosen now believing in Christ. p. 776 Arminians confuted in some particulars. p. 795. 821. 826 B TRue believers having in them matter deserving condemnation, are yet free from condemnation. pag. 7 Comfort to true believers, both in respect of sin and of the miseries that befall them. p. 9 Gods account of true believers, though sin still abide in them in part. p. 190 We are to be careful in well using our Bodies. p. 261 The dead Bodies of Gods children raised from the dead shall be altered& changed in quality. p. 203 Christ his body raised from the dead, still a visible body. p. 268. The Beginnings of saving grace in Gods children are pledges of full perfection of grace, and of fullness of ioy and glory in heaven hereafter. p. 521. 544 The best of Gods children groan under the burden of corruption and misery in this world. p. 535 The Bodies of Gods children shall one day be fully freed from all corruption and misery. p. 545 True believers are assured that all things work together for the best, both of themselves and of all that truly love God. p. 615 All true believers brethren to Christ. p. 679 And they are Brethren one to another. p. 682 True believers cannot possibly be condemned for their sins. p. 786 C THe poor weak Christians comfort. pag. 6. 48. The near coniunction of Christ and true believers. p. 16 Constant holinesse found in Gods children. p. 25 The course of life, the rule by which we are to judge of Gods Children. p. 27 Comfort in a constant course of holinesse. p. 34 In the best of Gods Children there is both flesh and spirit. p. 35 Such as are in Christ partake of the most holy conception, and birth, and of the perfect purity of his most holy nature. p. 40 In Christ is found absolute perfection of holinesse and purity. p. 43 Christ fulfilled not the Law to merit eternal happiness and glory for himself. p. 45 The force of Christ his perfect holinesse to justification. p. 47 Our own Corruption makes the holy things of God unprofitable to us p. 66 Our Calling must be from God. p. 73 How a man may know that he is Called to the office of the ministery. p. 74 Christ is true and very God. p. 76 745 Whence it is that Christ his blood is of infinite worth. p. 77. 752 Christ was true and very man, like to us in all things, sin onely excepted. p. 79 Christ his infinite love to Gods chosen manifested in his incarnation. p. 81 Christ is both God and man in one person. p. 84 In Christ our nature and the corruption of nature were severed asunder. p. 90 Christ is powerful to abolish sin out of all his members. p. 92 The regenerate and unregenerate are of contrary mindes and affections. p. 110 carnal persons savour carnal things. p. 114 Who may be accounted carnal persons. p. 118 Concupiscence without consent of will evil and sinful. pag. 165 No excellency or privilege can yield true Comfort to a man that wants the spirit of grace and holinesse. p. 208 Onely the being of the Spirit of Christ in a man by his true powerful working presence, gives him true comfort. p. 211 civil honest persons haue no true ground of comfort that they belong to Christ. p. 215. 244. 291. 294 Comfort against fear of death. p. 238. 252. and in the pangs of death. p. 250 Comfort to Gods children in their greatest extremities. p. 255. 389. 424 Comfort here and happiness hereafter in heaven belongs onely to Gods children. p. 327 Comfort to poor sanctified souls. p. 399. 404 Gods chosen believing in Christ highly advanced. p. 407 Gods Children are heires. p. 414 The cross must go before the crown. p. 439 God teacheth excellent truths from the creatures. p. 467 We are to learn some good from every Creature. p. 470 The dumb Creature hath that in it in great measure, which many men haue not in them in any measure. pag. 471 It is Gods curse on the Creatures that they serve not for mans good. pag. 483 They are forced to serve the wicked by Gods mighty hand. p. 490 The visible Creatures in the world are under vanity for mans sin. p. 488 They are in better Case then the reprobate. p. 493 Gods children are much more then that they are by creation. p. 519 By the wise disposing hand of God are all things ordered for the good of the spiritual state of Gods Children. p. 618 A special qualification of such as haue all things working together for the best unto them is, that they are effectually called. p. 639 Notes of effectual Calling. p. 642 effectual Calling a free calling. p. 650 It is also unchangeable. p. 653 Christ is to be preferred in honour and dignity before all his members. pag. 677 Gods chosen shall be effectually Called in time. p. 700 They onely, and none but they, are or shall be effectually called. p. 706 Comfort to such as are effectually called. p. 710. 716 Gods Children meet with opposition. p. 737 Neither men nor Angels opposing them, can prevail against them to their hurt. p. 704 Christ and his benefits cannot be severed. p 763 The best of Gods children are liable to be accused as guilty of sin. p. 772 D DIsagreement between the godly and wicked whence it is. pag. 111 All men good and bad are subject to Death, and to the forerunners of death. p. 225 Sometimes sore diseases and sudden and strange kinds of Death do befall wicked persons. p. 234 Death had power over Christ for a time, and how. p. 251 Difference between the testimony of Gods Spirit, and satanical illusion& carnal presumption discovered. p. 394 Difference between the godly and the wicked in regard of their desire of death. p. 542 Christ his Death a sufficient expiation of the sins of all Gods chosen. p. 792 E THe regenerate and unregenerate cannot possibly meet together in their Ends. pag. 128 enmity against God is deadly and damnable. p. 148 Enemies to God are such are such as will not subject themselves to Gods Law. p. 159 lukewarm professors Enemies to God. p. 162 How Gods Elect are loved of God before their calling. p. 178 How Gods children are to be esteemed of. p. 406 The godly continually Expect the day of full deliverance from sin and misery. p. 540 Uniuersall Election held by Anabaptists, confuted. p. 694 F THe ground of freedom from the curse of the Law and Gods wrath due to sin. pag. 12 Onely to those that are in Christ belongs that freedom. p. 14 Proper fruits of true sanctifying faith. p. 51 Whence it is that the godly cannot join in Fellowship with the wicked. p. 112 True Faith in Christ a supernatural gift and grace of God. p. 169 Gods children may fear Gods wrath, and how. p. 298 Familists confuted. p. 299. 338 The Feeling of Gods love in Christ only from the work of Gods Spirit. p. 362 God is Father of all true believers, Iewes and Gentiles. p. 380 We must feel sin cleaving to our souls, as an heavy burden. p. 588 We must haue a Fellow feeling of one anothers misery. p. 511 G THe holy Ghost hath his personal being from the Father and from the son. pag. 217 In what respects he is the Spirit of Christ. p. 217 The glory of Gods children shall be one day manifest to men and Angels. p. 461 Men must be fitted for the glory of heaven before they come to enjoy it. p. 498 How men may know that they haue true saving Grace in them. p. 525 Gods children haue in them in this life so much grace as the Lord seeth meet and fit for them. p. 527 Gods children groan hearty for sin cleaving to them. p. 536 Onely the good and godly are such as haue all things work for the best to them. p. 626 Glorification in heaven follows on justification in Gods sight. p. 724 God is with his chosen, called and justified, after a special manner. p. 734 God had a principal hand in the betraying of Christ, and in the crucifying of him, yet none in the sin. p. 755 God will not withhold any good thing from true believers. p. 761 The good things of this life that true believers do enjoy, are Gods free gifts. p. 767 The glory of Christ his manhood in heaven far exceeds the glory of the most glorious creatures. p. 800 H THe study and endeavour after Holinesse leads Gods children to life& salvation. pag. 136. and it brings true peace and true comfort in this life and in the life to come. p. 139 How Hearers of the word must behave themselves when they are justly reproved. p. 187 Good Hearers must be answerable to their teaching. p. 276 Holinesse of life how excellent in the account of our Church. p. 317 Holinesse of life how comfortable. p. 318 How we may lay claim to heaven. p. 329 All Gods children are Heires. p. 419 They are great Heires. p. 425 Their great honour in that they are joint Heires with Christ. p. 428 What Hope makes not ashamed. p. 554 We must labour to maintain our Hope of heaven. p. 555 What true saving Hope is. p. 556 saving hope abolished after this life. p. 559 It must be accompanied with patient waitnig for the good things Hoped for. p. 561 How saving Hope may be strengthened. p. 564 True Holinesse most glorious. p. 721 True Holinesse here begun, shall hereafter be made perfect. p. 723 I IUstification by Christ his righteousness imputed, a truth. pag. 17 The impureness of nature is enough to make men liable to death of body and death of soul. p. 53 Why Infants die in their infancy. p. 55 justification in Gods sight by the works of the Law confuted. p. 61 impossibility in mans iudgement cannot hinder Gods working. p. 68 Ignorant persons haue no good evidence that they are Gods children. p. 333 importunity in prayer needful. p. 380 invocation of Saints departed, confuted. p. 598 effectual calling and justification are together in time. p. 712 Our justification in Gods sight most free. p. 715 Intercession of Angels and Saints departed, confuted. p. 807 K HOw far the Saints shall Know one another in heaven. p. 476 God perfectly knows the secret thoughts, intents and purposes of mens minds. p. 592 And he onely knows the meaning of the unutterable sighs and groans that are in the hearts of his children in time of their great affliction,& regards them. p. 599 L such as are in Christ, live an holy sanctified life. p. 21 Gods unspeakable love manifested in sending his son into the world. p. 72. Gods Law is of absolute perfection. p. 99 The perfect fulfilling of Gods Law performed, the person of Christ is truly and really theirs who beleeue in Christ, by imputation. p. 103 How we truly fulfil the Law of God. p. 105 An holy Life a due debt to God. p. 281 every man in the world, either lives a carnal life, or an holy and spiritual life. p. 290 The certain fruit of a carnal Life, an accursed death temporal, and also death eternal. p. 299 The certain consequent of an holy Life, is a comfortable life here, and happiness hereafter in heaven. p. 315 All that are lead by Gods Spirit are Gods children. p. 330 How we may know that we are so lead. p. 336 The best of Gods children haue need so to be still lead. p. 339 Gods children are lead by Gods Spirit in a special manner. p. 342 The expounding& applying of Gods Law needful. p. 348 God makes known his eternal love to his chosen in this life. p. 387 God Loues his chosen believing in Christ with a fatherly love. p. 403 Onely the liberty of Gods children shall be glorious at the day of iudgment. p. 502 A special Lesson to be learned of all Gods children. p. 623 A special qualification of such as haue all things working together for the best, is that they love God. pag. 629 Notes of true love to God. p. 631 motives to stir up to it. p. 635 True love of God is found onely in such as are effectually called. p. 636 Gods loving of his to life and salvation, begins not with their conversion, but was before they had a being in the world. p. 658 Gods free love the cause of all good things coming from God to his chosen. p. 664 Gods chosen shall one day be Like to Christ in heavenly glory. p. 675 Gods exceeding love to his chosen manifested in giuing his son for them. 742 Gods love in Christ cannot possibly be severed from true believers, nor they from it. p. 819 No particular evil, trial, or affliction whatsoever it be, can possibly separate or keep back Gods love from true believers. p. 825 A Christian may know infallibly that God Loues him in Christ. p. 865 How he may come to know it infallibly. p. 868 No creature whatsoever can possibly break off or keep back Gods love from his children. p. 869 Neither the death of the body whatsoever it be, nor the pangs and pains of it, can possibly break off or keep back Gods love from his children. p. 874 No event of things in this world can possibly break off or keep back Gods love from his children. p. 880 The ground of Gods love to his children onely in Christ Iesus. p. 883 Gods special love to his comes to them in and through Christ. pag. 885 M GOds mark on such as be in Christ. p. 24 marks by which we may know that we walk after the Spirit. p. 29 The moral Law teaching perfect righteousness, justifies none in the sight of God. p. 61 It is impossible to fulfil the moral Law of God in time of this life. p. 63 The moral Law of God requires conformity to it, as well in mans nature as in his thoughts, words, and actions p. 98 Merit of congruity confuted. pag. 172 How Gods children Merit salvation. p. 240 Ministers must evidence their love to their hearers. p. 279 Merit of good works confuted p. 282 The work of Mortification must be continual. p. 307 The Mortified Christian, the right holy Christian. p. 311 How Men may know that they are truly mortified. p. 314 sinful Motions and lusts of the heart must be mortified. p. 320 How we shall know that they are so. p. 321 Mortification of sin a work of Gods holy Spirit. p. 322 Meditation on good things heard and learned out of Gods word, needful. p. 731 motives to that purpose. p. 734 The infinite Merit of Christ his death belongs to every true believer. p. 758 N PVre Naturals confuted. p. 157 A man in his natural state may do that which is good in itself, but he mars it in doing. p. 163 The mind and will of a natural man cannot of itself be subject to Gods Law. p. 165 The Number of such as shall be saved is great. p. 686 O THe fearful state of such as Oppose Gods truth, and the sincere profession of it. p. 151 To what degree of excellency our holy Obedience to Gods will reacheth. p. 179 Gods children Owe no service at all to the corruption of their nature. pag. 286 P THe common excellent privilege of all true believers. p. 4 Patience is to be learned from Christ his example. p. 83 Promises of comfort and of good things are propounded with a condition in Gods book. p. 222 sensual Pleasures vain and uncertain. p. 228 Preachers may threaten men with hell& damnation, to drive them from sin. p. 294 Preachers may promise to such as live an holy life, both a blessed life here, and happiness and glory hereafter in heaven. p. 305 terrors wrought in Gods chosen preparatives to their consolation and comfort. p. 358 Prayer a fruit of the Spirit of Adoption. p. 363 The Spirit of Prayer is in every child of God in some measure. p. 367 True Prayer is earnest and fervent. p. 368 Wherein the fervency of it is to be expressed. p. 370 A set form of Prayer may be true prayer. p. 373 True Prayer is with holy boldness. p. 375 The ground of that boldness. ibid. God alone to be Prayed to. p. 378 Grounds of perseverance in the state of grace. p. 396 Gods children shall Partake with Christ in his everlasting inheritance. p. 430 The Patience of Gods children, true patience. p. 576 The grace of Prayer, how powerful in time of affliction. p. 578 Gods children sometimes know not how to Pray in time of their great afflictions. p. 581 Yet then are they enabled by Gods Spirit to Pray, at least by sighs and groans. p. 584 sighs and groans of Gods children in time of their great distresses, effectual Prayers to God. p. 586 Onely the Prayers of Gods Saints are accepted of the Lord. p. 601 Prayer a work of Gods Spirit in the best of Gods children. p. 606 Onely Prayers made according to Gods will pleasing to God. p. 609 How they are so made p. 611 perseverance in grace may be certainly known. p. 616 Particular providence of God proved. p. 622 The cause of Gods Predestination to life and salvation, what it is. p. 661 All that shall Partake with Christ in glory, must also partake with him in his sufferings. p. 669 Gods Predestination to life and glory in heaven not universal. p. 692 Whom God hath Predestinate to salvation, them hath he also appointed to be called, justified, and sanctified. p. 698 Q A needful Question propounded and answered. p. 354 Another Question, as whether the light of nature being in the full force of it, bring men to a sight of some sins or no, propounded and answered. p. 356 Gods children sometimes Question their estate in time of some grievous affliction. p. 437 R REgenerate persons mind& affect heavenly things. p. 120 How a man may discern whether he be in the state of Regeneration or no. p. 123 And whether he shall be saved or no. p. 244 Onely the truly Religious are partakers of true peace and true comfort. pag. 143 Who may certainly conclude, that they are regenerate. p. 194 revelations of the Spirit, besides the written word of God, are mere illusions of Satan. p. 218 The R●ising up of Christ from the dead a wonderful work of God. p. 254 The raising up of the dead, a work of divine power. p. 256 The Resurrection of the body proved. p. 257 True hope of Resurrection, with comfort to whom it belongs. p. 269 Why God sometimes defers to grant the Requests of his children. p. 383 Redemption by Christ not universal. p. 693 Onely such as haue Christ, haue true spiritual Right to the good things of this life. p. 764 Christ his Resurrection a manifestation of full redemption wrought by his death. p. 796 S HVmane satisfactions confuted. p 12 sin is very hardly driven out of nature. p. 86 sin may be removed from the soul, and yet the soul remain entire in all the powers and faculties of it. p. 94 every sin is deadly and damnable. p. 149 Unrepentant Sinners are in a miserable state. p. 150 The Spirit of discerning in the Prophets and Apostles extraordinarily. p. 188 Gods Spirit is in Gods children in special manner. p. 195 How he is in them. p. 196. 206 Gods Spirit is in Gods children as a continual indweller. p. 200 It is sin that makes all men, good and bad, subject to death, and to the forerunners of death. p. 229 What is to be done in time of sickness. p. 232 The Sanctified souls of Gods children are immortal, death cannot touch them. p. 236 The Sanctified soul of a child of God is sure to live the life of glory. p. 241 Gods holy Spirit never forsakes the bodies of Gods children. p. 248 It is an usual reasoning in Scripture, from a benefit to a duty. p. 277 The special working of Gods Spirit one and the same in many persons. p. 337 Gods holy Spirit is to all Gods chilchildren, first a spirit of bondage, and then a Spirit of Adoption. p. 346 Gods Spirit makes both the Law and the gospel preached effectual. p. 350 Gods Spirit persuades none but sanctified persons that God loues them. p. 397 Onely Suffering with Christ truly comfortable. p. 445 Gods children haue Christ their companion in Suffering. p. 447 Their Sufferings shall end in happiness and glory. p. 448 The greatest Sufferings in this life not comparable to the glory of heaven. p. 454 Therefore not meritorious. p. 455 The heinousness of sin discovered. p. 494 Perfect salvation of Gods children not in present possession, but in hope and expectation. p. 552 The best of Gods children cannot Stand by their own strength in time of trial. p. 568 They stand onely by the help and assistance of Gods Spirit. p. 572 Some living on the face of the earth truly called Saints. p. 607 signs of salvation are in Gods children themselves, but the ground of it is out of themselves. p. 647 Though the Sufferings of Gods children be exceeding bitter& painful, yet are they not equal to the suffering of Christ. p. 671 Sanctification ever followeth on justification. p. 717 Satans chief aim in all temptations, trials, crosses, and evils, that he brings on Gods children. p. 815 An infallible note of Scripture to be the very word of God. p. 832. How well acquainted we must be with Scripture. p. 833 Onely Suffering for a good cause truly comfortable. p. 840 A special subtlety of Satan discovered. p. 879 T HOw men may try whether they be members of Christ or no. p. 23 The distinction of the persons in the trinity proved. p. 71 Popish transubstantiation confuted. p. 224 Gods children haue just Title to all good things. p. 420 Their title to them is sure and certain. p. 423 The time shall come when the visible creatures shall be free from corruption and change. p. 500 V unregenerate persons are altogether fleshly. p. 172 They can do nothing pleasing to God. p. 174 Their miserable condition. p. 175 The union of Christ and his members is mystical and spiritual. p. 223 Ubiquitaries confuted. ibidem The whole frame of the Visible world subject to vanity& corruption. p. 480 It shall be so till the end of the world. p. 514 w WRong done to the poorest member of Christ reacheth to Christ himself. p. 18 Walking after the flesh and after the Spirit cannot stand together at the same time. p. 30 pregnancy of Wit unsanctified is most dangerous. p. 133. 154 wisdom is twofold, carnal& spiritual. p. 134 The wisdom of the flesh must be laid aside in matters of Religion. p. 155 The wisdom of the flesh is extremely opposite to God and to all goodness. p. 156 freedom of Will taught by Papists confuted. p. 167 The right manner of dividing the Word of God. p. 185. 275 It is dangerous to Wrong the poorest of Gods children. p. 199 A different Working of Gods Spirit in the elect and in the reprobate. pag. 359 We must know it from Gods word, that the creatures are under vanity& corruption. p. 507 Gods children sigh for sin,& wait also for deliverance out of it. p. 538 Why God will haue his word preached both to the elect and reprobate. p. 708 FINIS. Faults escaped to be thus amended. page. 3. line 27. read being knit. p. 5. l. 12. read precious faith. p. 17. l. 21. read This truth. p. 22. l. 22. read the virtue of his death. p. 74. l. 22. read When Saul. p. 90. l. 3. read we may. p. 138. l. 17. read they gain p. 148. l. 11. read can he know. l. 20 read pulls. p. 161. l. 29. read they resist the holy Ghost. p. 170. l. 20. to be is superfluous. p. 263. l. 3. read ground of truth. p. 291. l. 23. read against the stomach. p. 303. l. 8. read and think. p 308. l. 7. read haue butted. p. 310. l. 12. read beating down. p. 326. l. 18. read condition soever they be. p. 346. l. 21. read Now of. p. 392. l. 19. read Rom. 5.2.5. p. 499. l. 5. read Their corruptible. p. 629 l. 31. read we grow. p. 644. l. 17. read his hand. p. 667. l. 21. read the end, p. 674. l. 34. read their pains. p. 697. l. 3. read their assertions. p 717. l. 20. read there making. p. 719. l. 2. read morefully. p. 775. l. 23. read aguish fits. p. 787. l. 16. read his one. p. 875. l. 27. read we live. p. 879. l. 5. read left hand.