IN this eight Chapter the Apostle fals a­gaine on the doctrine of iustification and sanctification. The generall matter of this Chapter. He concludes his doctrine touching the iustification of true beleeuers through Christ. And concerning their san­ctification, setting it forth to their comfort, labouring to strengthen and to arme them with comfort a­gainst temptations and trials, that is the summe 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 be­leeuers, deliuered partly by way of instruction, partly by way 1 of exhortation against the relickes and remainders of sinne and corruption, still cleauing to them, and still abiding in them; from the first verse to the middle of the seuenteenth verse.

The second is a comfortable exhortation, directed to the 2 godly, patiently to suffer affliction, vrged and pressed by di­uerse reasons, from the middle of the seuenteenth verse to the one and thirtieth verse.

The third is, a declaration of the immutable state and con­dition 3 of Gods elect, called and iustified, and of their certain­tie of saluation, 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 containes matter of com­fort [Page 2] to true beleeuers, against the relickes of sinne still abi­ding in them. Therein the Apostle first deales by way of in­struction, from the first verse to the twelfth: then by way of exhortation, in the verses following to the seuenteenth verse, the middle of it.

Touching instruction, first he propounds and layes downe this ground of comfort, that there is no condemnation to the godly: though sinne 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 walke not after the flesh, but after the spirit.

In the first verse then he further amplifies those two parti­culars. I will referre the laying forth of his amplification till we come to the handling of the verses following.

Ʋerse 1.The first verse (Now then there is no condemnation to them that are in Christ Iesus, which walke 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 hauing handled the doctrine of iustification, and thereunto subioyned the doctrine of sanctification, and on occasion of that falling on the spirituall combat, giuing in­stance of it in himselfe, and hauing in the Chapter before cryed out: O wretched man that I am who shall deliuer me from the body of this death? and againe raised vp his heart with comfort in and through Christ Iesus, 25 I thanke God through Iesus Christ our Lord: thereupon in this verse he inferres this generall.

That as many as are in Christ Iesus, they are free from con­demnation.

The particu­lars of the first verse.In this verse considered by it selfe, we haue these things offered.

1 First a generall conclusion, wherein the Apostle affirmes a freedome from condemnation, making knowne to whom it belongs, namely to those that are in Christ Iesus: There is no condemnation to them that are in Christ Iesus.

2 Secondly, an infallible marke, by which such persons may be knowne, the Apostle pointing them out by their speciall [Page 3] qualification, that they are such as walke after the Spirit, ampli­fying that by deniall of the contrary, that they walke not after the flesh: Which walke not after the flesh, but after the spirit. These are the generall things laid before vs in this verse. (Now then) these words are to be vnderstood, Interpreta­tion. as hauing respect to that which the Apostle had formerly deliuered; Gods elect are iustified freely by Gods grace, and by faith in Iesus Christ: and that himselfe, howsoeuer he felt sinne still abiding in him, yet he was able to blesse God for deliuerance 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 sinne that comes by concupiscence of the flesh: that were to make the Apostle to speake absurdly, but it imports two things: the guilti­nesse of sinne, and the punishment due to sinne; a binding o­uer or standing subiect to the punishment and execution of Gods sentence of death on sinners; namely, the damnatorie sentence or curse of the Law, all plagues and iudgements in this world, and euerlasting perdition in the world to come. Thus we find the word vsed, Rom. 5.16.18. Rom. 5.16.18. And in that the A­postle saith (no condemnation) he meanes that there is a free­dome both from the guilt of sinne, and from the punishment of sinne, To them that are in Christ Iesus, and that by the sa­tisfactorie death of Christ, he being made sinne for them, 2. Cor. 5.21. 2. Cor. 5.21. and hauing borne their sinnes 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 ioyned 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 vseth to set forth the neare vnion and coniunction of Christ and true beleeuers, Eph. 4.15.16. Eph. 4.15.16. Christ is the head by whom all the body being coupled, &c. Ioh. 15.5. Ioh. 15.5. I am the vine, ye are the branches, (Which walke not) the word (walke) in the Scripture vsually signifieth to hold on a course of life, or to liue as Gen. 5.22, Henoch walked with God, that is, liued as in the sight of God, Gen. 17.1. Walke before me, and be thou vpright. (Af­ter the flesh.) By flesh we are to vnderstand the corruption of [Page 4] nature, and by Spirit, the grace of regeneration and sanctifi­cation: and to walke after the flesh is to liue according to the motion and guidance of the corruption of nature, and to walke after the Spirit, is to liue according to the motion and guidance of the Spirit of grace and sanctification. Thus then conceiue 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 iustified freely by Gods grace and faith in Iesus Christ, though I feele sinne still abiding in me, yet I being able to blesse God for deliuerance through Iesus Christ, it follo­weth that all such as are one with Christ, and are knit and ioyned 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 sinne still a­biding in them, yet they are freed by the satisfactorie death of Christ from the guiltinesse of sinne, and from the punishment due to them for sinne, euen from the curse of the Law, from all plagues and iudgements in this world, and from euerlasting perdition in the world to come: they shall not come into condemnation, and they are such as liue 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.

Obseruatiō. First here obserue we, how the Apostle propounds this ground of comfort touching freedome from condemnation: he doth not here instance in himselfe and say, there is no con­demnation to me, I being in Christ Iesus; but he puts it downe in the generall, to them whosoeuer they be that are in Christ Iesus. In the Chapter before speaking of the power and force of sinne remaining in the regenerate, he gaue in­stance in himselfe, but now coming to set forth the priuiledge Doct. 1 of those that are in Christ, he makes it not his owne particu­lar case, The priui­ledge of Gods grace and fa­uour, and of sauing com­fort in Christ, is common to all & euery true beleeuer. but he sets downe a generall 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 wisedome: and hence note we thus much.

That the priuiledge of Gods grace and fauour, of Gods mercy, and of comfort in Christ Iesus, freedome from hell; death & damnation, is not to be restrained to some particular [Page 5] persons, as haply such as haue a great measure of grace, such as the Apostle was, but it is common to all and euery true beleeuer, all that truly beleeue in Christ, and are one with him by his spirit and by faith: though their faith be weake, yet they truly beleeuing in Christ, and their faith being a true faith, they haue right and title to all the sauing 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. cals the faith of ordinarie Christians and beleeuers, 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 vs by the righteousnesse of our God and Sauiour Iesus Christ. He saith not, faith equall to our faith, or the same measure of faith that we haue, but faith like precious, faith of like worth and excellen­cie in regard of the fruites of it, faith that is able to saue you as truly and as certainly as our faith, 1. Ioh. 1.2, 3. 1. Ioh. 1.2.3. Saith Saint Iohn: The life appeared, and we haue seene it, and beare witnesse, and shew vnto you the eternall life, which was with the Father, and appeared vnto vs. That I say which we haue seene and heard (that is Iesus Christ) declare we vnto you, that ye may also haue fellow­ship with vs, and our fellowship also may be with the Father, and with his Sonne Iesus Christ. By faith in Christ ordinary true be­leeuers haue fellowship with the Apostles, yea with God the Father, and with his Sonne Iesus Christ. And therefore the priuiledge of Gods grace and fauour, of comfort in Christ, and of freedome from hell, death and damnation, belongs to all and euery true beleeuer, as well as to the holy Apostle. 2. Tim. 4.8. The Apostle hauing said, Henceforth is laid vp for me the crowne of righteousnesse, which the Lord the righteous Iudge shall giue me at that day: he subioynes, and not to me onely, but vnto all them also that loue his appearing. Plainly teaching, that the greatest mercy of God, euen eternall life and salua­tion, 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 euery true beleeuer, and it shall be giuen to them. And so this is a cleare truth, that the priui­ledge [Page 6] of Gods grace and fauour, of comfort in Christ, of freedome 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 euery true beleeuer; the reasons of it are these.

Reasons. First, all that are in Christ are equally iust, in respect of the 1 iustice of Christ in Gods sight imputed to them: for he that truly beleeues in Christ, is as iust as he that hath fulfilled the whole Law, and he hath the perfection of the Law: and there is no inequalitie of them that be in Christ in respect of iustifi­cation and adoption.

2 Secondly, it is not the measure of faith that giues right and title to the comforts in Christ, but the truth of it: if it be a true faith, though neuer so weake, it giues a man title to Gods mercy, and to all the priuiledges of Gods children: as among the Israelites that were stung with the fierie serpents, he that had a weake and dimme sight, if he could but looke vp to the brasen serpent, was healed as well as he that had a stronger sight, Ioh. 3.14, 15. Ioh. 3.14.15. And therefore this is a certaine truth, that the priuiledge of Gods grace and fauour, of comfort in Christ, of freedome from hell, death and damnation, is not to be restrained to some particular persons, but it is common to all and euery true beleeuer.

Vse. And this may serue as a ground of sweete and excellent comfort to poore weake Christians, Comforts to poore weake Christians t [...]u­ly beleeuing in Christ. I meane such as are weake in faith, and are troubled with many doubtings in beleeuing. Such poore tender consciences, they commonly exempt themselues from the comforts of other strong Chri­stians, as if they did not belong to them, because they are weake, and because they haue not such a measure of grace as others haue. The doctrine deliuered serues to take away this exception, it tels them, that it is not the weak­nesse of their faith that can hinder them from right and inte­rest in the comforts of Gods children. If then thou haue eui­dence in thine owne soule, that thou hast true faith in Christ be it neuer so weake, if thou find thine heart in any measure purified by faith, that faith of thine giues thee right and title [Page 7] to all the comforts of Gods children, and the priuiledges of Gods grace and fauour, of freedome from hell, death and damnation; and all the sauing 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 adde one measure of faith to another. But if thou hast euidence of true faith in thine owne heart, it may yeeld 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 couenant of grace, the broad seales of Gods kingdome, the Sacraments belong to thee, and thou mayest come to the Sacrament of the body and bloud of Christ with comfort; (for herein some stagger and make question) be­cause they doubt whether they haue faith or no. Dost thou feare thou hast not faith? and dost thou desire to beleeue? surely that is an euidence that thou hast faith, and the weake­nesse of it is not to hinder thee from coming to the Sacra­ment. An excellent comfort, and thinke on it to thy comfort.

In the next place obserue we, Obseruatiō. that the Apostle saith not as Bellarmine infers on these words: There is no matter of con­demnation, nothing deseruing 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 howsoeuer true beleeuers, such as are in Christ, Doctrine. haue in them matter deseruing condemnation, Though true beleeuers haue in them matter deser­uing cōdem­nation, yet there is no condemnatiō to them. yet there is no condemnation to them, they are free from the guil­tinesse of sinne, and from all punishments due to them for their sinne. Such as truly beleeue in Christ, though they haue sinne still abiding in them, and be guiltie of many actuall sinnes, yet they being in Christ, by him they are freed from all their sinnes both originall and actuall, the Lord will neuer charge them on them, either in respect of guiltinesse, or any punishment deserued by them: Christ by his death, he being made a curse for them, when he suffered on the crosse, Gal. 3.13 Galat. 3.13. [Page 8] hath freed them from the curse of the Law, and so from all the punishments due to them for sinne, both temporall and eter­nall. And hence it was that Hezechiah said, Isay 38.17. Isay 38.17. The Lord hath cast all my sinnes behind his backe, Psal. 103.3. Psal. 103 3. Dauid stirres vp his soule to praise the Lord, which forgiueth him all his iniquities, and healeth all his infirmities, and he saith verse 12. 12 As farre as the East is from the West, so farre hath he remo­ued our sinnes from vs. Micah 7.18. Micah 7.18. saith the Prophet, Who is a Godlike vnto thee, that taketh away iniquitie, and passeth by the transgression of the remnant of his heritage? he retaineth not his wrath for euer, because mercy pleaseth him. And verse 19. 19 He will subdue our iniquities, and cast all our sinnes into the bottome 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 sinnes, and the Lord will not charge on them the guiltinesse of sinne, or any punishment due to sinne: and the reason and ground of it is plaine, namely this.

Reason. The Lord is iust, and it cannot stand with his iustice to hold any true beleeuer guilty of sinne, much lesse to punish him for his sins, he being one with Christ, and Christ hauing already borne his sins, & the punishment due to them, & answered his iustice, & fully satisfied for them, yea cancelled the bond that did witnes his guiltines of sin, accuse him for sin, & bind him ouer 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 frō the guiltinesse of sin, & frō all punishment due to thē for their sins

Obiect. But it will be said, true beleeuers, euen the dearest of Gods children, vndergo many miseries and troubles in this world, and many times they lie vnder great pressures and vexations, yea they are subiect to death it selfe, how then are they freed from all punishments due to them for sinne?

Answ. The miseries and troubles that true beleeuers vndergo, 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 layd on them for their good, and for the correction of some sinne. The Lord said to Dauid, speaking of Salomon his sonne, [Page 9] 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 meanes to preuent euill and sinne in them, and the venome & bitternesse of them is taken away by Christ, yea the poyson and sting of death is remoued 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 temporall and eternall.

And this truth must serue as a ground of sweet comfort to all true beleeuers, both in respect of sinne, Vse. Comfort to true beleeuers in respect of sinne, and the miseries that befall them. and in regard of the miseries that befall them in this world, as first in regard of sinne: on the ground of doctrine now deliuered, true be­leeuers, gods children, may conclude to their comfort, that none of their sinnes shall euer hurt them, no not their hainous sinnes, not those wherein they haue liued and continued long, and haue doubled and often committed, not those they haue done with much boldnesse and presumption, they hauing tru­ly humbled themselues and repented for them, and now be­leeuing in Christ; and now being in him, by Christ they are freed from the guiltinesse and punishment of all their sinnes, yea though they still find sinne cleauing to them, and they are troubled with many sinfull infirmities, yea haue many failings, yet now they being in Christ, the Lord will neuer charge them on them, either the guiltinesse of them, or the punishment due to them, and that is an excellent comfort.

Againe, for the miseries that befall gods children in this world, what though they be vnder pouerty, sicknesse, impri­sonment, banishment, or any other miserie whatsoeuer? yet let them remember this, that those things are not plagues, iudgements, punishments and curses to them: but either trials, or fatherly chastisements, or meanes to preuent sinne in them, and the venome, and poyson, and bitternesse of them is remoued from them, they being in Christ. And this being duly considered, it will arme them with comfort, and streng­then them against the feare of them before they come, and against discouragement and vtter [...]d e [...]ection when they are come. For why should a child of God feare any miserie be­fore [Page 10] it come, or be vtterly deiected when it is come, seeing the venim and bitternesse of it is remoued, and all miseries are sweetned to him by the death of Christ. Indeed if men be out of Christ, they haue cause to feare miseries and troubles, they are liable to all miseries in this world, and to eternall death and miserie in the world to come, and their case is fearefull.

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, euen the good things and blessings of God are curses to them, and there is a secret curse cleauing to them, when apparently they seeme hap­pie and blessed. Yea the word of God, the word of comfort, is a word of terror and bitternesse to them: the seales of the couenant are seales of iudgement and damnation to them, and there is but a step betweene them and hell, there is no difference betweene them and those that now lie frying in the fire of hell, but this, they who are in hell are past recouery, 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 deboshed and pro­phane wretch in the world: and if hell haue not taken full possession of his soule, may moue him to bethinke himselfe of speedy reformation. But if thou hast euidence to thine owne soule, that thou art in Christ, comfort thy selfe, nothing shall hurt thee, neither sinne nor any miserie that befalls thee can hurt thee, no not death it selfe; the sting of death is remo­ued, and taken from thee by the death of Christ: yea when thou art dead, thou shalt not come into the iudgement of condemnation: thinke on that to thy comfort.

An anabap­tisticall cauill answered.Now here before we leaue this point, a cauill 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 guiltinesse of sinne, then (say they) it must needs follow, that they are freed from subiection, true beleeuers are not to be subiect to any on the earth, to kings, to magistrates, and to other gouernors: sub­iection of man to man came in by sinne as a punishment, Gen. 3.16. Gen. 3.16. After the fall Eue was put in subiection to Adam, [Page 11] and therefore sinne and all punishment due to sinne being re­moued from them that are in Christ Iesus, they are not to be subiect to any that liue 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 ciuill, and the other seruile or slauish. Ciuill subiection, is whereby one man is subiect to another for the common good, euen 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 inferiour. Seruile or slauish subiection, is that whereby a slaue or vassall is in sub­iection onely for the good of his Lord and maister. The first of these, namely ciuill subiection, was before the fall in the state of innocencie, as appeares in the Apostles manner of reasoning, 1. Tim. 2.12, 13. 1. Tim. 2.12.13. But the second seruile or slauish subiection came in by sinne: and for the place alledged, Gen. 3.16. it is not so to be vnderstood, as if ciuill subiection sim­ply considered in it selfe, had not bene before the fall, but that by the fall constrained subiection ioyned with paine, sorrow and griefe came in, which before in time of innocencie 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 ioyned with paine, sorrow, and griefe. So doubtlesse subiection with pleasure was before the fall, but after the fall it was ioyned with paine, sorrow, and griefe, and therefore it is not true which the Anabaptists say, that ciuill subiection of man to man simply considered in it selfe, came in by sinne as a punishment. No, I dare affirme, that ciuill subiection of man to man, now since the fall sim­ply considered in it selfe, it is not a curse, it is not a punish­ment, but a necessarie ordinance of God, for the good of the Church and Commonwealth: and so it is but an idle cauill of the Anabaptists to say, that such as are in Christ are freed from all punishment of sinne, and therefore freed from ciuill subiection.

Obserue we farther, that the Apostle makes the ground of freedome from the guiltinesse of sinne, and from the punish­ment due to sinne, to be in Christ, euen Gods mercy in him, [Page 12] and the merit of his death: and the conclusion hence is briefly this:

Doct. 3 That true beleeuers are indeed freed from the guiltinesse of sinne, Freedome 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 beleeuers or done by them as the cause of it. and from all punishment due to them for their sins; and the ground of their freedome is altogether out of them­selues, it is onely in Iesus Christ. Freedome 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 beleeuers themselues, or done by them as a cause procuring or producing the same. A true beleeuer is not freed frō the least of his sins by any thing in himselfe, or done by him as the cause or ground of it, but onely in and thorow Christ Iesus. Hence it is that remission of sinnes, which is freedome from the guiltinesse of sinne, and from punishment due to sinne, is vsually expressed in Scrip­ture in those termes of couering of sinne; and not imputing sinne is meerely from the Lord, Psal. 32.1.2. that is, from the meere mercy of the Lord, without respect had to any thing in sinfull man, or done by him as the cause of it. Yea we shall find, that where remission of sinne is expressed vnder these termes of speech of putting away sinnes, not remem­bring them, blotting them out, there is either an expresse mention or a necessary implication of Gods meere mercy, as the ground of that benefit, Rom. 3.24. the Apostle saith, We are iustified freely by grace. Remission of sinnes is a part of iusti­fication, and therefore freely giuen without respect of any thing in vs, or done by vs as the cause of it.

Ʋse. Where then is any place for humane satisfaction, by almes deeds, Humaine sa­tisfactions confuted. workes of pennance and the like, which the popish sort hold able to satisfie for sinne, and to procure freedome from the temporall punishment of sinne? They cannot stand with this truth: that freedome from the curse of the Law and from Gods wrath due to sinne, is grounded onely on Gods mercy & the merit of Christs death, & not on any thing in true beleeuers themselues, or done by them as the cause of it. And surely those humaine satisfactions do much derogate from Gods free grace, from the infinite merit of Christ his death. [Page 13] Admit this (which the Papists can neuer proue,) that some good workes done by true beleeuers are most perfect accor­ding to the exact rule of Gods Law, yet cannot those good workes so done, cause or procure freedome from the least of their sinnes. It is no part of Gods promise annexed to the co­uenant of workes, that any good worke, done according to the exact rule of his Law, shall satisfie for any sinne: the Lord saith not, do this and thou shalt liue, and if thou faile and breake my Law, thou shalt by some good workes done ac­cording to the exact rule of my Law, make amends and sa­tisfie for that breach. No, there is no such matter: the condi­tion of perfect obedience propounded in the morall 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 vs, or done by vs, (admit it be most perfect) can cause or procure freedome from the least of our sinnes. No, we must renounce all things in our selues, and done by vs, be they ne­uer so excellent, as insufficient to cause or procure freedome from the least of our sinnes: and for freedome from our sins we must cleaue onely to the free grace of God, and to the in­finit merit of Christ his death, as the sufficient and meritori­ous cause of the same. And if we would haue comfort tou­ching freedome from the wrath of God due to our sinnes, we must go out of our selues, and seeke for that onely in Ie­sus Christ, and build our faith on him as a sure foundation and rocke, against which the gates of hell cannot pre­uaile.

Obserue we further, as the Apostle maketh Iesus Christ the ground of freedome from condemnation, so he limits and restraines, and appropriates that benefit to those onely that are in Christ Iesus. That freedome from condemnation, from the guiltinesse of sinne, and all punishment due to sinne, it be­longs onely to those that are in Christ Iesus, to those that are one with Christ Iesus, being knit and ioyned to him by the bond of his Spirit, and by true faith. Whence note we thus much.

Doct. 4 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 freedome from con­demnation. being ioyned to him by the bond of his Spi­rit and true faith, haue right and title to this benefit of free­dome from condemnation, of freedome from the guiltinesse of sinne, and from the punishment due to sinne: indeed onely they may challenge right and title to all the benefits of Christ, and to all the sauing comforts offered and found in him. And it is a certaine truth, that we cannot come to be partakers of any benefit or comfort in and by Christ, vnlesse we be in Christ, euen one with him, and knit to him, as the members of the body are to the head. And to this purpose the Apostle speakes plainly, Ephes. 5.23. Ephes. 5.23. He there cals Christ the Sauiour of his body: thereby giuing vs to vnderstand, that Christ is a Sauiour to none but to those that are his mem­bers, and that none but they that are of the body whereof Christ is head, can looke for life and saluation, or any sauing comfort in and through him. Ioh. 6.53, 54. Ioh. 6.53.54. Saith Christ, Ex­cept ye eate the flesh of the Sonne of man, and drinke his bloud, ye haue no life in you; Whosoeuer eateth my flesh, and drinketh my bloud, hath eternall life: As if he had said, vnlesse ye become one with me, as your meate and drinke are made one with your owne 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 drinke are one with your owne bodies, being tur­ned into the substance of them, shall ye come to find com­fort, life and saluation in and by me. And hence doubtlesse it was, that the Apostle, Philip. 3.9. Philip. 3.9. Counted all things losse and doung that he might be found in Christ; he knew well that vn­lesse 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.

Reason. For why, though Christ be the fountaine of life and righ­teousnesse, and of all true happinesse and comfort, yet as the members must be ioyned with the head, and the branches to the vine, otherwise they can draw no sappe nor life from them: so certainly must we be one with Christ, and knit to [Page 15] him before we can deriue and draw downe any life or com­fort from him. And therefore onely those that are in Christ, euen one with him by the bond of his spirit and by faith, haue right and title to the benefit of freedome from condemna­tion, and to all other benefits and sauing comforts in Christ.

Deceiue not thy selfe then whosoeuer thou art, Ʋse. thinke not that this worthy priuiledge of freedome from condemna­tion, of freedome from the guiltinesse of sinne, A caueat for such as falsly imagine that Christ died for them. and all punish­ments due to sinne, and other benefits and sauing comforts in Christ, belong to thee, vnlesse thou haue euidence to thine owne soule that thou art one with Christ, euen one with him by the bond of his Spirit, and by true faith. Herein many deceiue themselues, such as are so farre from being one with Christ, as they are rather limbes of Satan; euen common drunkards, common swearers, filthy adulterers, couetous per­sons, vsurers, and the like, they thinke that the comforts of Christ his birth, life and death belong to them; and sticke not to say it, that Christ is their Sauiour, and Christ died for them, and they hope to be saued by Christ. Poore soules, they do but dreame, and feed vpon a fancy, and on their owne foolish conceipt, and they are deluded and blinded by the di­uell: onely those that are in Christ haue right and title to the benefits and sauing comforts in Christ, and they alone may truly and with comfort say; that Christ died for them.

Obiect. Doth not the Apostle tell vs, 1. Tim. 2.5.6. Obiection. There is one God, and one mediator betweene God and man, which is the man Christ Iesus, who gaue himselfe a ransome for all men.

Answ. The meaning is, for all sorts of men, Answer. for men of all nations, callings, degrees, states and conditions, not for all and euery man in the world. In that excellent prayer of Christ, Ioh. 17.9. he excludes the world by name, and prayes one­ly for them whom his Father had giuen him, and those are onely Gods elect. And for whom Christ neuer prayed, cer­tainly for them he neuer performed any worke of mediation, and for them he died not. If then thou wouldest haue right [Page 16] and title to the merit of Christ his death, and be able to chal­lenge the priuiledge of freedome from condemnation, of freedome from the guiltinesse of sinne and all punishment due to sinne, and other benefits of Christ to belong to thee, thou must haue good euidence to thine owne soule, that thou art in Christ, euen one with Christ by the bond of his Spirit and by true faith; and thou must find thy selfe knit to Christ as a member to the head, and that thou receiue from him in­fluence of grace and spirituall life, and that now thou hast in thee the mind of Christ Iesus, Philip. 2.5. And know this for a certaine truth, if thou haue not Christ thine head in this world, thou shalt haue him thy Iudge and condemner in the life to come. If thou liue as a limbe of Satan, and carrie thy selfe as a member of that body whereof the diuell is the head (as all prophane persons do) thinke not that Christ died for thee, and that thou hast right and title to this excellent priuiledge of freedome from condemnation; if thou so thinke, it is an idle fancy, and thou dost but deceiue thine owne soule.

Obseruatiō.Now further obserue we the phrase and forme of speech here vsed by the Apostle: he saith not, there is no condem­nation to them that are neare 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 giuen to vnderstand:

Doct. 5 That there is a most neare vnion betweene Christ and true beleeuers: Christ & true beleeuers are most nearely conioyned. Such as truly beleeue in Christ, they are most nearely knit and conioyned with him, they are in him, and he in them; yea the vnion and coniunction betweene Christ and true beleeuers is so neare, that we are not able to con­ceiue it in our shallow braines, it it a secret and a diuine my­sterie. Christ prayes, Ioh. 17.21. Ioh. 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 vnion most neare, and indeed vnconceiueable, we are not able to conceiue the nearenesse of that vnion. And hence it is, that we find the vnion be­tweene Christ and true beleeuers set out in Scripture by such similitudes as do imply a most neare vnion, as by the simili­tude [Page 17] 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, Iohn 15.5. Ioh. 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 nearely ioyned into one flesh, so neare or rather nearer is the vnion and coniunction betweene Christ and true beleeuers: insomuch as the Apo­stle saith, Ephes. 5.30. Ephes. 5.30. that true beleeuers 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 neare vnion that is betweene Christ and true beleeuers. Yea we find that by reason of the neare vnion of Christ and true be­leeuers, 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: euen 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. 13 This then is a cleare truth, that there is a most neare and strict v­nion betwixt Christ and true beleeuers.

This truly serues in the first place to strengthen and con­firme Ʋse 1 the doctrine of our Church, The doctrine of iustificatiō by Christ his righteousnes imputed, con­firmed. that true beleeuers are iu­stified in Gods sight, by the merit of Christ his death, and by his righteousnesse imputed vnto them; for there being that neare vnion betweene Chtist and true beleeuers, as there is betweene 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 sinne for them, so they are made the righteousnesse of God in him, 2. Cor. 5.21. 2. Cor. 5.21. And what Christ did as mediator, that by the couenant 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 naturall body, may be truly ascribed to the whole body.

The Papists scoffe at righteousnesse imputed, and call it a putatiue and phantasticall iustice and righteousnesse; but in­deed it is a true and reall righteousnesse, grounded on that [Page 18] neare vnion that is betweene Christ and true beleeuers. And whereas they say, such as is our iustification, such shall be our happinesse in heauen: and as we haue no righteousnesse nor merit of our owne inherent in our selues, but by imputation, so we must looke for no heauen but by imputation, no hap­pinesse reall and indeed; they are easily answered. True be­leeuers haue a reall imputation of Christ his righteousnesse, not a supposed imputation. And againe, it followes not be­cause our iustification is by Christ his righteousnesse impu­ted, therefore our blessednesse shall be so also, because happi­nesse and glory is the promised reward, and righteousnesse the condition. Now as a man that is bound for the payment of a summe of mony, may haue the cōdition of his bond perfor­med by another, and yet himselfe may haue libertie and free­dome by it: So may we haue the condition of righteousnesse performed for vs by Christ, and yet we our selues made par­takers of happinesse and glory; and haue the promised re­ward bestowed on our owne bodies and soules.

Ʋse 2 Againe, is it so that there is so neare a vnion betweene Christ and true beleeuers, 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 belee­uer, be it man or woman, neuer so poore 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 vp to Christ Iesus in heauen; and through the sides of a poore beleeuer, they abafe and wrong the Lord Iesus. When Saul persecuted the poore members of Christ on earth, the Lord Iesus cryed to him from heauen, 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 iniuries and wrongs, and do cast dis­grace and contempt on them. Dost thou abuse or wrong a poore silly man or woman beleeuing in Christ? thou dost it to Christ his head in heauen, and thou mightest as well spit in the face of the Lord Iesus himselfe. And assure thy selfe, the Lord Iesus to whom all power is giuen in heauen and earth, will not suffer any of his members, bought with no lesse price [Page 19] then his owne bloud, to be wronged, but he will reuenge it. Yea the wrongs done to his poore members here on earth, ring in his eares in heauen, & will cause him one day to come down in flaming fire, to render vengeance to those that abuse them. Yea know it, whosoeuer thou art, if thou hast but an in­tent and purpose of euill against any true beleeuer, that intent & purpose of thine is knowne to him: for he is not onely man but God also, and thy malice and intent of mischiefe against any member of Christ, that lies lurking in the depth of thine heart, doth not rest in thine owne bosome, but it mounts vp aboue the clouds, euen to Christ Iesus in heauen: he sees it, and he takes it as intended against himselfe, 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 cheare vp the hearts of poore 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 giue them strength to beare them, or put an end to them, and in the end he will wipe away all teares from their eyes.

Now before we leaue this point, a Popish error is to be discouered, A Popish er­ror discouered. an error which the Papists would ground on the neare vnion that is betweene Christ and true beleeuers. For thus they hold and teach, that in regard of the neare vnion betweene Christ and true beleeuers, the good workes done by true beleeuers are meritorious, Obiect. and do deserue the fauour of God. For (say they) true beleeuers being so nearely vnited and knit to Christ, that they are one with him, the good workes they do, receiue vertue from him to merit. Though the good workes done by them in themselues merit nothing, yet in that they are members of Christ, and one with him, they receiue influence from him their head, and are raised vp to an higher estimate, euen to merit fauour of God, and so they come to be meritorious. See the cunning of these decei­uers, to bleare the eyes of the simple, and to deceiue them: [Page 20] they are easily answered. Answer. The vnion that is betweene Christ and true beleeuers, is no sufficient ground of merit, and from thence it cannot be concluded, that the good workes of true beleeuers are meritorious, and deserue the fauour of God. For why, Note. the vnion betweene Christ and true beleeuers, is not per­sonall but mysticall, true beleeuers are not receiued into vnitie of person with Christ, but they are one with him by spirituall and mysticall vnion: now personall vnion is the ground of merit, euen in Christ himselfe. The manhood of Christ apart and by it selfe me­rits nothing, but as it is receiued into vnion of person with his Godhead: And therefore they must proue that true beleeuers are receiued into vnitie of person with Christ, before they can truly conclude that their good workes do merit, and de­serue the fauour of God: but that they are neuer able to do by all their skill; they can neuer proue that a true beleeuer is one person with Christ: and therefore they build on the sand, and we are to renounce it as an vntruth and Popish error, that by reason of the neare vnion betweene Christ and true belee­uers, their good workes are meritorious.

Come we now to the second generall thing in this verse, the infallible marke 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 walke after the Spirit and not after the flesh, that is, such as liue ac­cording to the motion and guidance of the Spirit of grace and sanctification, as they are moued 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 giues it, as an infallible marke of such as are freed from condem­nation by Christ, that such persons are thus qualified, that they walke after the Spirit. The Papists take this as if the A­postle had put it downe as the cause of freedome from con­demnation, to them that are in Christ Iesus: That therefore there is no condemnation to them, because they walke not after the flesh but after the Spirit; and so they would hence ground an argument against iustification in Gods sight by faith alone, and go about to proue from hence, that true be­leeuers [Page 21] are iustified 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 deceiued. A Popish ca­uill answered. The Apostle here makes not walking after the Spirit the cause of freedome from condem­nation, but the condition of such as are freed, and a speeciall note by which they may be knowne. He saith not: there is no condemnation to them that are in Christ Iesus, because they walke after the Spirit; but they do walke after the Spirit, they are thus qualified, they are such as walke not after the flesh but after the Spirit. And inded it cannot be, that walking af­ter the Spirit should be a cause of freedome from condemna­tion, because walking after the Spirit in order of nature, is af­ter freedome from condemnation. Men are first in Christ, and by him freed from condemnation, and haue his Spirit in them, and then they walke after the Spirit. And therefore the Pa­pists depraue and abuse this text, in that they make walking after the Spirit, the cause of freedome from condemnation. Come we to matter of instruction hence offered: first, in that the Apostle here makes walking after the Spirit an infallible marke of such as are in Christ, and by him are freed from con­demnation, we may conclude.

That whosoeuer they be that are in Christ, and by him are Doct. 6 freed from condemnation, they haue this marke on them; Such as are in Christ they liue an holy and sanctified life. that they walke after the Spirit, they are thus qualified, and they haue this certainly found in them, that they liue accor­ding to the motion and guidance of the Spirit of grace and sanctification. Or briefly thus.

Such as are in Christ, euen one with him by the bond of his Spirit, and by him are freed from condemnation, they liue an holy and a sanctified life: their life is a life of grace and ho­linesse, and they do euidence and testifie their being in Christ, by their holy thoughts, words and workes. 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 downe positiuely; he that is in Christ, he is a new creature, he liues not as he was wont, but he liues a new life, euen an holy and sanctified life, 1. Ioh. 1.6. [Page 22] If we say that we haue fellowship with him, and walke in darknesse, we lye, and do not truly: as if he had said; he deceiues himselfe that saith he hath fellowship with Christ, and yet walkes in darknesse. He that hath fellowship with him is certainly en­lightened, and hath true sauing knowledge, and he walkes answerable to it. 1. Iohn 3.6. Whosoeuer abideth in him, sinneth not, that is, makes not a common trade and practise of sinne, but his life is holy and sanctified. And to these we might adde other testimonies of Scripture clearing and confirming this truth, that such as be in Christ, euen one with him, by him are freed from condemnation they liue an holy and sanctified life, their life is a life of grace and holinesse, and the reasons and grounds of it are these. Reasons.

1 First, such as are in Christ, they are one Spirit with Christ: 1. Cor. 16.17. He that is ioyned vnto the Lord, is one Spirit: one and the same Spirit is both in Christ and in him, euen the same Spirit of grace and sanctification is in Christ and in euery true beleeuer; and doubtlesse that Spirit workes in true beleeuers according to the measure of his being in them.

2 Againe, such as are in Christ, they are partakers not onely of his death, and the vertue of his resurrection, but also of the efficacie and power of his death, and the vertue of his resur­rection, Philip. 3.10. And they are partakers of his re­newing grace, to sanctifie them in their soules and bodies, in their hearts and liues: and therefore it must needs be, that such as are in Christ, and by him freed from condemna­tion, they liue the life of grace, they shew forth the power of Christ his Spirit, and grace in an holy and sanctified life.

Ʋse 1 Now then let this in the first place be thought on to this purpose: How we may trie whether we be mem­bers of Christ or no, & may be sure that we are so. Dost thou hold thy selfe to be a member of Christ, and that thou art one with him, and that by him thou art freed from condemnation? (without question euery one is ready out of selfe-loue to assume this to himselfe, euery one hath this conceit of himselfe) but wouldest thou proue it, and wouldest thou haue good euidence for it, and make it [Page 23] good to the comfort of thy soule, that it is so indeed? then ne­uer rest till thou find that thou art truly sanctified both in heart and life, and that thou liuest the life of grace and holi­nesse, that thou liuest not as thou art led by the light of na­ture, haply a ciuill 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 certainely conclude, thou hast good euidence 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 cheare vp thine owne heart in the grea­test triall, euen when the diuell layes siege to thy soule, and putteth thee to the triall, whether thou be in Christ or no. If then thou be able to shew the euidence of a heart and life tru­ly sanctified, thou shalt be able to silence the diuell, and put him to a nonplus, he shall not haue a word against thee. But if so be thou thinke thou art in Christ, and hast part in his death, and art by him freed from condemnation, and yet wantest the euidence of an holy sanctified life, alas poore soule, whosoeuer thou art, thou dost but deceiue thy selfe. And herein thousands in the world deceiue themselues. Thousands there be that fancy to themselues that Christ died for them, that they shall be saued by Christ, and yet are so farre from an holy and sanctified life, as that their liues are soyled with many soule sinnes, with drunkennesse, Sabbath-breaking, and the like; and they will not be drawne to an holy course of life, no, they hate to be reformed, and hate those that are holy and religious, and truly feare God. And some content themselues with a ciuill honest life, and thinke that a sufficient ground of comfort; poore soules, they do ex­ceedingly deceiue themselues. And know it whosoeuer thou art, the diuell will suffer thee to thinke, yea to say it, that thou hast part in Christ, and that Christ died for thee, so long as he findes by thy fruites, that thou art not in Christ: he will sooth thee vp, and helpe thee forward in that conceit, and so carrie thee on in a fooles paradise (as we vse to speake) to thine owne endlesse perdition And know it further, that thou [Page 24] confessing thy selfe to be a Christian (as euery one will be held to be) and yet liuing a lewd and wicked life, or conten­ting thy selfe with a formall profession, thou dost more disho­nour Christ then Turkes and Pagans that vtterly deny him; and without repentance thy iudgement and damnation shall be deeper in hell then theirs: for thou dost thereby as it were witnesse against Christ, that he is but a weake Christ, and that there is no power in his death, nor vertue in his resur­rection. Oh then if thou wouldest haue good euidence to thine owne soule, that thou art in Christ, and by him freed from condemnation, neuer rest till thou find thy heart and life truly sanctified, and that thou liuest the life of grace and ho­linesse.

Ʋse 2 Againe, is it so, that such as are in Christ, and by him are freed from condemnation, Gods marke on such as are in Christ. they liue an holy and sanctified life? then know to thy comfort, whosoeuer thou art that hast thy heart and life sanctified, and liuest the life of grace and holinesse, the Lord hath marked thee out for his owne, and thou hast good euidence, such as cannot deceiue thee, that thou art in Christ. For these are conuertible termes, and may be truly and reciprocally affirmed one of the other: He that is in Christ, liues an holy, and sanctified life: And he that liues an holy and sanctified life is certainely in Christ. If then thou find the power of sinne broken in thee, and that now thou dost hate and striue against all sinne, yea euen against the sinne that heretofore was well pleasing to thee, and now thou studiest and endeuourest to please God in euery good duty, and dost account it thy chiefest honour to deny thy selfe, to mortifie the lusts of thine owne heart, and to liue to God; comfort thy selfe, thou hast good euidence of thy being in Christ, and that by him thou art freed from con­demnation, yea by him set in the state of grace and saluation. Let the Papists say what they will to the contrary, A cauill of the Papists an­swered. that holi­nesse may be lost, and the fruite of Gods grace may wither and come to nothing; they directly contradict the words of Christ, Iohn 4, 14. Whosoeuer drinketh of the water that I shall giue him, shall neuer be more a thirst, but the water that I shall [Page 25] giue him, shall be in him a well of water springing vp into euerla­sting life. Be of good comfort then, thou hauing euidence of an holy and sanctified life, thou hast such assurance of thy be­ing in Christ, and of being in the state of grace and salua­tion, as will neuer faile thee: and thinke on it to thy com­fort.

In the next place, the phrase and forme of speech vsed by the Apostle is to be obserued; he saith, such as are in Christ Iesus, they walke after the Spirit, that is, they liue and leade their liues 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 beleeuers, such as are Doct. 7 in Christ, Such as are in Christ are cō ­stantly holy in the course of their liues. the course of their liues 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 vtter 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 tenour 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 spirituall. In­deed (to preuent an obiection) this is not so to be vnder­stood, as if Gods children did neuer trip or slip awrie, nor at any time slide out of the way of holinesse, and did neuer fall into any sinne, we are not so to conceiue the point: for then none liuing on the face of the earth, should be said to walke after the Spirit, because there is none that liues and sinnes not, but thus vnderstand the point. That howsoeuer Gods children, true beleeuers, and such as are in Christ, do some­times slip and slide, and against their purpose fall into some sinne; yet the course of their life, and their thoughts, and words, and actions, for the tenour of them, and for the most and greatest part, are holy, and good, and spirituall; and they are ordered and guided by the motion of Gods Spirit: yea euen when they do slip, and fall, and are ouertaken with some sinne, therein also grace hath a working in them, not to the acting of sinne, but to curbe and restraine the flesh, that the [Page 26] euill they do, is not done with full consent of will, and so for the tenour, frame and course of their liues, it is holy, good, heauenly and spirituall. Thus it is with the godly, true belee­uers, and such as are in Christ. And to this purpose the Apo­stle speakes plainly, Philip. 3.20. Saith he, Our conuersation is in heauen, speaking of himselfe and other true beleeuers, or as the word [...] signifieth, our ciuill life, all our thoughts and actions are heauenly, or as Beza rendreth it, we carrie our selues as free Denisons of heauen, our whole car­riage is heauenly and spirituall. Psal. 119.1. Saith Dauid, Blessed are those that are vpright in their way, and walke in the Law of the Lord. And then verse 3. Surely (saith he) they worke none iniquitie, but walke in his wayes: they hold on a course in holinesse, and in the waies of God. Galat. 5.16. we find that the Apostle exhorts and stirres vp true beleeuers thus to walke: Walke ye in the Spirit, and ye shall not fulfill the lusts of the flesh. And Psal. 50.23. the Lord himselfe speakes of fra­ming or disposing the conuersation aright, requires it as of his children, with promise to shew them his saluation: He that offereth praise shall glorifie me, and to him that disposeth his way aright, or conuersation aright, will I shew the saluation 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 spirituall. And so doubtlesse is it with Gods children, and true beleeuers, and such as are in Christ, though sometimes they slip and faile, yet their walking and course of life is holy, and good, and spirituall. And the reasons of it are these.

Reasons. First, Gods children, true beleeuers, haue wisedome in 1 their hearts, and knowledge delighting their soules, as Pro. 2.10. They are truly enlightened, and haue sound knowledge of the word of God, discouering to them the deceiptfulnesse and danger of sinne, and enlightening them to decline the euill way, and to go on in the right way, euen in the way of holinesse.

Againe, Gods children, true beleeuers, haue the true feare 2 of God in their hearts, which makes them hate euill, yea the euill way, and course of euill, Prou. 8.13. And their hearts are possessed with a true loue to God, which makes them to a­uoide and to abhorre all and euery sinne, because it is sinne, and displeasing to God, and makes them carefull to please God in all holy duties. And on these grounds we may cer­tainly conclude, that howsoeuer Gods children do some­times slip and fall into sinne, yet their walking is after the Spirit, and the course of their liues for the tenour of them, are holy, good, and spirituall, and they liue as they are ordered by the motion and guidance of the Spirit of grace and sancti­fication.

Let no man then iudge of a child of God by some one or Ʋse. 1 few of his actions, but by the tenour and course of his life. A child of God is to be iudged 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 mouthes are open against him, and they cry out against him, and charge him with hypocrisie, and sticke not to say, that all his profession is but meere hypocrisie: and on the oc­casion of his failing they flie on all Gods children, and sticke not to charge them all to be hypocrites; so rash, and so heady, and so vncharitable are vngodly men in their censure: we must take heed of this rashnesse, if we thus iudge of a child of God we trespasse, Psalme 73.15. Looke 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 carefull endea­uour to walke according to the will and word of God, though he faile in some particular, thou art to iudge of him as a child of God, and as one that truly beleeues in Iesus Christ. The course of a mans life and his walking, ought to be the rule of thy iudgement in respect of others.

Againe, is it thus with Gods children, and such as are in Ʋse. 2 Christ, Some good thoughts, or words, or acti­ons, not suffi­cient proue a man or wo­man to be a child of God. that the course of their life and their actions for the tenour of them, are holy, they are good, and they are spiri­tuall? Then take heed thou deceiue not thy selfe, thinke not [Page 28] 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 deceiues many in the world, they thinke 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 heare the word, they pray, they giue almes, or the like, when notwithstanding the course of their life is farre from being holy, and it is farre from the po­wer of religion. Such persons deceiue themselues: and take heed of this deceipt whosoeuer thou art, fancy not to thy selfe 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 deceiue thee, the vilest wretch may sometimes haue good motions, good words, or do good things. If thou wouldest haue good euidence 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 spirituall man or woman: and thinke not as the blind world thinkes, that onely the Mini­sters of the Gospell must be spirituall men: No, no, if thou whosoeuer thou art, be not spirituall, thou hast no part in Christ. Note. And therefore looke to it, and let not thy thinking, spea­king, and doing of good things, be as it were accidentall and happe­ning sometimes; let thy failing and falling into sinne, be as it were accidentall and against thy purpose, but let thy thinking, speaking, and doing of good things, be ordinary and vsuall: let thy walking be after the Spirit, and let the course of thy life be holy and religious, and led in the feare 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 priuate as in pub­licke. And if thou be holy in the Church and in publicke, and not in thine house and in thy closet, and in thy trade and cal­ling, [Page 29] and course of life thou art not holy, thou art not truly religious, and therefore looke to the course of thy life; if that be holy and religious, as well in priuate as in publicke, and that thou be holy in thy particular trade and calling; then indeed thou art holy and truly religious, and that will giue thee good euidence to the comfort of thy soule, that thou art the child of God.

Haply here some will demand, and say: Quest. How shall I know that my walking is after the Spirit? I would willingly haue some speciall notes and markes giuen, by which I may trie my selfe, and may be assured that my course of life is holy and religious, as well in priuate as in publicke.

The markes by which thou mayest know it, Answ. are specially these:

First, Markes 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 walke in it, and thou takest counsell of God in his word, and makest that the rule of all thy actions, as Dauid saith, Psal. 119.24. For certainly as one saith well, the Spirit of God leades the children of God in the way of Gods commandements, he guides them not 1 by idle dreames and reuelations, neither is he a Spirit of rashnesse and giddinesse, wherewith some are possessed.

Secondly, if thou be carefull to lift vp thine heart to God 2 in prayer, at all times and on all occasions, especially when thou art to set on any matter of waight, that the Lord would guide and gouerne thee in all thy thoughts, words, and actions. Excellent is that example of Nehemiah, Nehe. 2.4. When he was to speake to the King in a matter of waight, the text saith he prayed vnto the God of heauen.

Thirdly, if when thou dost slip and fall into any sinne, thou 3 art heartily grieued for it, and dost neuer rest till thou hast re­couered thy selfe by speedy repentance.

Fourthly and last of all, if thou carrie in thee an holy reso­lution 4 to please God in all things, and not to be driuen from an holy course of life by any reproch, disgrace, or trouble whatsoeuer; though it be to the losse of thy dearest bloud.

By these notes thou mayest know that thy walking is after [Page 30] the Spirit, and that the course of thy life is holy and religi­ous: and hereby trie thy selfe, and neuer rest till thou find these things in thy selfe: and if thou find these things in thee, thou mayest assure thy selfe thy walking is after the Spirit, and that thy course of life is holy and religious; and that is a sure euidence that thou art a child of God.

Obserue we yet further; the Apostle hauing set this marke on such as are in Christ, and by him are freed from condem­nation, that they walke after the Spirit; he there stayes not, but he addes a deniall of the contrary, that they walke not after the flesh: he saith, they walke after the Spirit, not af­ter the flesh. And hence we are giuen to vnderstand thus much.

Doct. 8 That men cannot walke after the flesh and after the Spi­rit, Men cannot walke after the flesh and after the Spi­rit both at one time. it cannot be: it is not possible men should liue 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 thinke, speake, and do as they are acted and moued by the Spirit of grace and holinesse, and withall thinke, speake, and do as they are moued and led by their owne carnall reason, and their owne sinfull lusts and corrupt affections. A mans walking & course of life cannot be good, holy, heauenly, and spirituall, and at the same time, earthly, carnall, and meerely naturall and sensuall: these two courses of life cannot stand together. And to this purpose marke what Christ saith, Math. 6.24. No man (saith he) can serue 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 speakes of sowing to the flesh, and sowing to the Spirit: so he makes an opposition be­tweene them, both in themselues, and in the fruite of them, as that the fruite of sowing to the flesh shall be corruption, and the fruite of sowing to the Spirit shall be life euerlasting. Philip. 3.18.19.20. the Apostle makes a flat opposition be­tweene [Page 31] those that walke after the lusts of their owne hearts, and make their bellies their God, and mind earthly things, and himselfe and others who had their conuersation in heauen: Many (saith he) walke, of whom I haue told you often, and now tell you weeping, that they are the enemies of the crosse of Christ, whose end is damnation, whose God is their bellie, and whose glo­ry is to their shame, which mind earthly things. But (saith he) our conuersation is in heauen. And Rom. 12.1. the Apostle ha­uing exhorted the beleeuing Romans to giue vp their bodies a liuing sacrifice, holy, and acceptable, and perfect, he pre­sently subioynes, verse 2. Fashion not your selues like vnto the world, frame not the course of your life according to the guise, and manner, and custome of the world and worldly men: as if he had said, an holy course of life, and spirituall ser­uing of God, and a carnall course of life led after the manner and fashion of the world, cannot stand together. These testi­monies of Scripture do plainly euince and proue the point in hand, that a man cannot possibly walke both after the flesh and after the Spirit: the course of a mans life, and his wal­king cannot be good, holy, heauenly, and spirituall, and at the same time earthly, carnall, and meerely naturall and sen­suall.

Because of that opposition and contrariety that is be­tweene Reason. 1 the flesh and the Spirit, they are directly contrary one to the other: they are contrary rootes, and they bring forth contrary fruites, as appeares Galat. 5.19. to 24. The workes of the flesh are adultery, fornication, vncleannesse, wantonnesse, Ido­latrie, witch-craft, hatred, debate, emulations, wrath, conten­tions, seditions, heresies, enuie, murthers, drunkennesse, gluttony, and such like: But the fruite of the Spirit is loue, ioy, peace, long suffering, gentlenesse, goodnesse, faith, meekenesse, temperancie. The flesh and the Spirit are as contrary, as fire and wa­ter, light and darknesse: they are like the Arke of God and Dagon, they cannot stand together, there can be no agree­ment betweene them. 2. Cor. 6.14. What fellowship hath righteousnesse with vnrighteousnesse, and what communion hath light with darknesse, saith the Apostle: and therefore it is not [Page 32] possible for a man to walke both after the flesh and after the Spirit.

Reason. 2 Againe, such as walke after the flesh, and follow the mo­tions and guidance of their owne corruption, without que­stion they do so with a loue and liking of the flesh, and of the lusts of it; they are pleasing to them, and they haue no true loue of God, nor of good things in them, which is found in them that walke after the Spirit. For as 1. Ioh. 2.15. If any man loue the world, the loue 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 loue of God; The amitie of the world is the enmitie of God, whosoeuer therefore is a friend of the world, maketh himselfe the enemie of God, Iam. 4.4. And therefore it must needs be, that such as walke after the flesh and not after the Spirit, they are car­ried contrarie waies, according to their contrary affections and likings. And so it cannot be that a man should walke both after the flesh and after the Spirit, and the course of a mans life cannot be holy, good, heauenly, and spirituall, and at the same time earthly, carnall, and sensuall.

Ʋse. 1 This serues in the first place to discouer to vs the blind­nesse and folly of many in the world. The blindnes and folly of many disco­uered. Many there be who thinke they may bring contrary ends together: they are of this mind, that they may walke both after the flesh and after the Spirit, that they may liue as they are led by their owne corrupt reason, their sensuall and corrupt affections, euen con­forming themselues 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 carnall; and yet be religious, and the children of God, and seruants of God too. Poore soules whosoeuer they are that thus thinke, they deceiue themselues exceedingly, they are besotted with the deceit of sinne, and they discerne not the things that differ. Yea it is a sower fruite budding out from the bitter roote of Atheisme and infidelitie, for men to thinke they may follow the course of the world, and yet be [Page 33] holy and religious, and the children of God. To instance in some particulars: Dost thou thinke that thou mayest be an earth-worme, alwaies 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 walke after the Spirit? it is because thou beleeuest not the word of the Lord Iesus, who hath told thee the con­trary, Luke 16.13. Ye cannot serue God and riches. Dost thou thinke (as many do) that thou mayest serue God on the Sab­bath as well at home as in the Church and publicke assem­blie, (being able to come to it) or as well on horsebacke as at a Sermon: or if thou come to the publicke exercise and attend on it, when that is ended thou art at libertie, and maist then do a worke of thy calling? it is because thou giuest not credit to the word of God, he reuealing the contrary to thee in his holy commandement. Dost thou thinke that thou maist fashion thy selfe like to the world, in thy speech, in thy gesture, in thy attire, euen attiring thy selfe 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 beleeuest not the word of God, that thou art of that mind. And so I might instance in many other particulars. Note. And know it whoso­euer thou art, that so farre as thou dost follow the guidance of thine owne corrupt reason in any thing, so farre dost thou swarue from the guidance of Gods Spirit and grace: and it is as possible for thee to bring heauen and earth together, and to gripe them within thy fist, as it is for thee to walke both after the flesh and after the Spirit; and to liue an holy, religious and spirituall life, and at the same time to liue an earthly, carnall and sensuall life. These two can neuer sort together, there is no medley, no mixture to be made of them. No, no, if the course of thy life be earthly and carnall; without all question it is not holy, and good, and heauenly, and spirituall. And take this with thee: If thou liue not an heauenly life here in this world, thou shalt neuer liue it in the world to come; thou shalt neuer enioy the life of glory in heauen. It is not thine owne strong conceipt that will carrie thee vp to heauen, because thy conceit serues [Page 34] thee, that thou shalt be saued as well as the best, though thou be as bad as the worst. No, no, if thou walke according to the course of this world, Ephes. 2.2. after the Prince that ru­leth in the aire, euen the spirit that now worketh in the children of disobedience: with him, vnlesse thou repent, thou shalt one day haue thy portion: and therefore take heed of that course of life.

Ʋse. 2 Againe, is it so that a man cannot possibly walke 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 heauenly: and at the same time, earthly, carnall and sensuall? then comfort thy selfe whoso­euer thou art, that findest thy walking and course of life, to be holy, good, heauenly, and spirituall. For what though it be so, that thou dost sometimes slip and faile, and art some­times ouercarried, to the doing of some euill against thy pur­pose, and the best of thine actions are not done so cheareful­ly, 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 witnesse to thy selfe in truth, that the bent and purpose of thine heart is to please God in all things, and thy care and thy endeauour is to walke with God, and thou dost in some poore measure hold on a course in holinesse: comfort thy selfe, thou hast good cause to be comforted, for then thou art one, euen in Gods accompt, that walkest after the Spirit; and the Lord esteemes not of thee as one that walketh after the flesh. Though the flesh that still abides in thee, do intermeddle, and thrust in it selfe, and do cause thee sometimes to slip and faile, and to do good things imperfectly, yet the Lord passeth by thy failings and imperfections, he lookes to thy walking and course of life, and that being holy and good, he esteemes of thee as one that walkes after the Spirit, and not as one that walkes after the flesh, and consequently, as one that art in Christ, and by him freed from condemnation. And that is an excellent comfort, thinke 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 [Page 35] walke not after the flesh but after the Spirit. Hence it is cleare:

That the best of Gods children liuing on the face of the Doct. 9 earth, euen 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 walke after the one, and not after the other. Satan commonly troubles and disquiets poore weake Christians, and would beare them in hand that they are none of Christs, because they haue corruption and flesh in them, and they feele in themselues many sinfull infir­mities. Herein he playes the subtill sophister and cunning deceiuer, he would haue Christians to measure themselues by a false rule, by the rule of perfect sanctification, and he tels them, vnlesse they be perfectly sanctified they are not in Christ.

Now perfect sanctification is the rule that is to be layd to the Saints in heauen, Note. and not to those that liue on the face of the earth. No, no, sinne and corruption that is found in men or women, is not sufficient to proue them not to be in Christ, but their walking after it. If men walke after the flesh, they are not in Christ; but if thou hauing flesh and corruption in thee, thou art wearie of it, and thou dost not willingly fol­low the motion and command of it, but dost euen sigh and grone vnder it, as the people of Israel did vnder their serui­tude and bondage in Egypt, and grace hath wrought in thee a new disposition, such as nature neuer could bring forth: comfort thy selfe, vndoubtedly thou art in Christ Iesus. Come we now to the second verse.

OVr Apostle hauing in the verse foregoing layd downe his generall proposition, full of sweet and heauenly comfort to all that are in Christ Iesus; that to them there is no condemnation: in this verse he proues and confirmes that pro­position. Some would haue this verse to be a proofe and confirmation of the latter part of the former verse, namely, of that which the Apostle affirmes of such as are in Christ, that they walke not after the flesh, but they walke after the Spirit. Say they, the Apostle confirmes that part of the verse by an argument from the efficient cause of an holy and san­ctified life, namely, the Spirit of Christ giuen to such as are in Christ, and haue fellowship & communion with him. But indeed this verse is rather to be taken as a proofe 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 hauing said there is no condem­nation to them that are in Christ Iesus; some might haply thinke 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 impurenesse and defilement in part in all the powers of their soules, and in all the parts of their bodies: the impurenesse of nature is found in the best and in the most holy that liue in the world, & that is enough to condemne them; how then are they freed from condem­nation? This obiection the Apostle here meetes withall, and preuents, and makes answer to it on this manner: Howsoeuer the best and the most holy that liue in the world haue in them impurenesse of nature, which in it selfe and of it selfe, is enough to condemne them; and euen for that, if there were no further matter of condemnation in them, the Lord might [Page 37] iustly 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, euen the law of the Spirit of life, that doth free all that are in him from the law of sinne and of death: therefore there can be no condemnation to them. So the Apostle here reasons, and that is the dependance of this verse on the former.

Now in this verse, for the generall matter of it, The generall matter of the second verse. we haue these things layd before vs.

First, what it is that sets them that are in Christ Iesus free from their guiltinesse in respect of their impure nature, and 1 from the power it hath in it selfe to condemne them, namely, the Spirit of life; which the Apostle deliuers, together with the power of it, vnder the word Law; and the subiect 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 knowne the effect and power­full 2 worke of that Spirit of life: that the effect of it is free­dome; giuing instance of that effect in himselfe, and in his owne particular, setting it downe in the time past: hath freed me. And to that he addes in the third place, from what him­selfe 3 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 wordes, from the law of sinne and of death: and so we see the summe and substance of this verse. Come we to vn­fold the sence of the words of it.

This verse doth much trouble Interpreters, Interpretatiō. and is diuersly taken according to the diuerse applications of it, some ap­plying it (as I said) as a proofe 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 Iustification, and freedome from con­demnation, and not concerning the sanctification of such as are in Christ: the context and words (as I conceiue) will beare no other sound exposition.

For the Law of the Spirit of life. These words (of the Spirit of [Page 38] life) are diuersly expounded. I will not trouble you with the varietie of expositions, but giue that which I conceiue 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 halfe the Spirit of life comming from God shall enter into them: that is, life it selfe. Now life is that whereby a thing acteth and moueth it selfe, and it is the cause and beginning of action and motion: and being here applied to Christ, we are to vnderstand it of that in Christ which is the cause and beginning of all his holy actions. Now what is that? Why, surely his originall holinesse and pu­rity, the holinesse and purity of his humane nature, which is here called the Spirit of life for two reasons.

Reason 1 First, because it was infused into his manhood by the Spi­rit of God in his conception, Proouing Christ his ori­ginall holines and purity to be here meant. when he was conceiued in the wombe of the virgin, he being conceiued by the holy Ghost. Luk. 1.35. the Angell answered and said vnto her, The holy Ghost shall come vpon thee, and the power of the most High shall ouershadow thee: therefore also that holy thing which shall be borne of thee, shall be called the Sonne of God.

Reason 2 Secondly, because of the perfection of it, it being most exact, and absolute, and perfect. It is vsuall in the Scripture to set out a thing in the perfection of it, and to the full, by adding the word Spirit vnto it; as the spirit of pride, of truth, of errour, 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 vsed, signifieth the power of that holinesse and purity to countermand the power of sinne, to acquit and dis­charge from sinne: and that may be casily gathered from the opposition of it to the law of sinne. (In Christ Iesus) So is the text originall, [...], the law of the Spirit of life which is in Christ Iesus. The meaning is, which is inherent in Christ Iesus himselfe, as the proper subiect 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 [Page 39] 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 sinne, and of death.) The word sinne, here signifieth the corruption, the blot and staine of nature: and in respect of the Apostle and true beleeuers, the reliques and remainders of that blot and staine still abiding in them: and by the law of sinne, is meant that force and power it hath in it selfe, to make guilty in Gods sight, and to bind ouer to punishment. And last of all, by the law of death, we are to vnderstand the power of death, both of body and soule, both temporall and eternall, due to that blot and staine. Thus then briefly conceiue 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 subiect of it, euen the power and force it hath to acquit and discharge from sinne, that being imputed to me, hath perfectly freed and deliuered 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 sinne, the blot and staine of my sinfull nature, hath to make me guilty in Gods sight, and to bind me ouer to punishment, and from the power of death both of body and soule, euen of death temporall, and of death eternall, due to me in respect of that blot and staine of my corrupt and sinfull nature.

Obserue we that this verse hath respect to the first part of the former verse, as a preuention of an obiection: for some might obiect and say, There is impurenesse of nature in the best and most holy that liue 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 condemne them, and it shall neuer condemne 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 Doct. 1 [Page 40] 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 actiue obedi­ence in his life, and the merit of his suffering and death be­longs to true beleeuers, but the benefit also of his habituall righteousnesse, of his most holy nature belongs to them: and that is also imputed to them, to their iustification in Gods sight: and by the perfect holinesse and purity of Christ his humane nature imputed to them, they are accounted as holy and pure, and that in the sight of God, as if they themselues had bene conceiued and borne without spot of sinne. And to this purpose is that of the Apostle 1. Corinth. 1.30 Christ is made to vs of God, wisedome, righteousnesse, sanctification, and re­demption. Christ is made to such as truly beleeue in him, not onely righteousnesse 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 Ie­rusalem polluted in her owne bloud in her natiuity and birth, and 8 he couered that filthinesse of hers: verse 8: And hence it is that the Lord is said not to see iniquity in Iacob, Numb. 23.21. He sees no sinne in his people and children, not that there is no sinne in them that are iustified 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 iustification of a sinner, he lookes 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 sinne. They are partakers of the perfect holinesse and puri­tie 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 themselues had bene conceiued and borne without sinne: and the reason and ground of this truth is this.

Reason. Whole Christ is giuen to such as are in him, euen Christ with all his benefits; the benefits of his conception, birth, life, and death: he was incarnate and borne not for himselfe, but [Page 41] for Gods chosen: Isai. 9.6. Vnto vs a child is borne, vnto vs a Sonne is giuen. He was borne that he might bestow himselfe wholly on true beleeuers, as a mediator, and all his workes of mediation, his holy incarnation, his fulfilling of the Law, his suffering for sinne. And this we may resolue on as a cer­taine 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 hu­mane nature imputed to them, they are accounted in Gods sight as holy and pure, as if themselues had bene conceiued and borne without spot of sinne.

Now then, this may serue first to informe our iudgements Vse. 1 touching iustification of a true beleeuer in Gods sight: Information of iudgement touching the justification of true belee­uers in Gods sight. by this we may easily conceiue how a true beleeuer stands per­fectly iust 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 beleeuer is discharged from the guilt and punishment due to him for sinne, both ori­ginall and actuall: by the obedience of his life, he is accoun­ted actually iust and righteous; and by the holinesse and pu­ritie of his conception and birth, he is accounted personally holy and pure, as if he had bene conceiued and borne with­out spot of sinne.

Againe, is it so that such as be in Christ Iesus are partakers Vse. 2 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 themselues had bene concei­ued & borne without sin? then here is matter of sweet com­fort for thee whosoeuer thou art, that hast euidence in thine owne soule that thou art in Christ: thou mayest hereupon conclude to thy comfort, that thou art perfectly iust and ho­ly in Gods sight, in and through Christ: and it is neither the want of holinesse in thy life, nor the want of puritie in thy na­ture, that can condemne thee; there is a supply of perfect ho­linesse both actuall and originall made to thee in Christ. Sa­tan commonly seekes to brangle and trouble the conscience [Page 42] of a poore weake Christian on this or the like manner: he sets on him and tels him, thou art filthy, thou art vncleane, and dost thou looke to be saued, and to enter into Gods kingdome? thou dost but deceiue thy selfe. Admit this that Christ hath died for the sinnes that thou hast done, and hath also fulfilled the Law for thee, yet thou knowest thou art fil­thy, and thou art priuie to the vncleannesse of thine owne heart and soule, sinne cleaues to thee, and thou feelest it, and dost acknowledge it to God, and dost thou thinke to be ad­mitted into Gods kingdome of glory? No, no, I tell thee no vncleane thing shall enter into that kingdome, the Lord him­selfe hath spoken it, Reuel. 21.27. There shall enter into it no vncle [...]e thing, neither whatsoeuer worketh abhomination or lyes. See the cunning of the old serpent. The poore Chri­stian may easily answer, and on the ground of truth now deli­uered may tell him, Though I be vncleane in my selfe, yet in Christ there is perfect holinesse and puritie of nature, and I being in him, and through him, I am accounted euen in Gods sight, as holy and pure as if I had bene conceiued and borne without spot of sinne, and as if I had no vncleannesse in me. It seemes then (will the diuell say, and indeed it is the obie­ction of the Papists) that God accounts thee, that art a sinner, to be iust and holy, but that cannot be, that the Lord who is most iust and holy should so do. The poore soule may answer him againe, I being iustified in the sight of God, in and tho­row Christ, I am acquited by Christ from all my sinnes: and though I haue sinne still sticking in me, and I am a sinner in respect of the inherencie of sinne, yet I ceasse to be a sinner in regard of guiltinesse, I am not held guiltie of sinne: and ha­uing the perfect holinesse and righteousnesse of Christ impu­ted to me, I am truly iust and holy by imputation; there is a supply of perfect holinesse, both actuall and originall made to me in Christ. Thus the poore soule may answer Satan, and cheare vp it selfe. And herein comfort thy selfe whosoeuer thou art, that findest thy selfe in Christ; it is neither the want of holinesse in thy life, nor the want of puritie in thy nature, that can condemne thee, thou art partaker of the benefit of [Page 43] Christ his most holy conception and birth, and by the perfect holinesse and puritie of his humane nature imputed to thee, thou art accounted as holy and pure in Gods sight, as if thou hadst bene conceiued and borne without any spot of sinne, and that is an excellent comfort.

In the next place obserue we, how the Apostle here sets out the holinesse and puritie of Christ his humane nature: he cals it not the life of the Spirit, or the life of grace, but which is more emphaticall and weighty, and more sets out the ex­cellencie and perfection of it, (The Spirit of life) which is in Christ Iesus. Hence we are giuen to vnderstand thus much.

That in Christ is not onely the life of the Spirit, or the life Doct. 2 of grace, as in other of Gods children, In Christ is found abso­lute perfectiō of holinesse and puritie. but the Spirit of life is in him, in him is found the absolute perfection of holinesse and puritie; the holinesse of Christ infused into him and in his manhood, is not onely free from all spot of sinne, but it is also enriched and filled with holinesse, in greater measure then all men and Angels: the excellency and perfection of all diuine grace is found in the manhood of Christ Iesus. And to this purpose that is a cleare text, Iohn 3.34. Ioh. 3.34. God gaue him not the Spirit by measure: the graces and gifts of the holy Ghost were bestowed on him in fulnesse, and without measure. Isai. 11.2. Isai. 11.2. the Prophet speaking of Christ saith, The Spirit of the Lord shall rest vpon him, euen the fulnesse of the Spirit: & then he reckons the particular gifts and graces of the Spirit, and giues to them the title of Spirit: The Spirit of wisedome and vnderstanding, the Spirit of counsell and strength, the Spirit of knowledge and feare of the Lord: thereby signifying the ab­solute perfection of those graces. Acts 10.38. Acts 10.38. the Apostle Peter saith. God hath annointed him with the holy Ghost. And Heb. 1.9. Heb. 1.9. it is said that God annointed him with the oyle of gladnesse aboue his fellowes. And Luke 4.1. Luke 4.1. it is said, that he was full of the holy Ghost. Ioh. 1.14. Iohn 1.14. saith the Euangelist, The Word was made flesh, and dwelt among vs, and we saw the glorie thereof, as the glorie of the onely begotten Sonne of the Father, full of grace and truth. The Scripture is plentifull in the proofe of [Page 44] this: That in Christ is found the absolute perfection of holi­nesse and puritie; the holinesse and puritie of Christ infused into him, and inherent in his humane nature, is most abso­lute, Quest. and most exact, and perfect. But here a question may be moued: whether Christ in his conception and birth, had such a perfection of grace as could admit no increase, or no? Answ. 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 cleare, Luke 2.52. Iesus increased in wisedome and stature, and in fauour 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 Schoolemen hold, but in respect of the habit or gift of grace. Yet so are we to vnderstand 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 receiued a full measure of grace, and euen fulnesse of grace agreeable to that age, and fit for that age, and the workes to be done of him in that age. And when he was twelue yeares old he re­ceiued 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 Prophesie of Isaiah, Isai. 61.1. The Spirit of the Lord is on me, because he hath annointed me, that I should preach the Gospell to the poore: he hath sent me that I should heale the broken hearted, that I should preach deliuerance to the cap­tiues, and recouering of sight to the blind, that I should set at liber­tie 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 himselfe the body of an infant, and to grow vp in stature of body; so also it pleased him to take a fulnesse of grace agreeable to that age, and to grow and increase in grace: and so the holinesse and puritie infused into Christ, and inherent in his manhood, was euen 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 needfull so to be. There is reason why it should so be, that the [Page 45] holinesse and puritie infused into Christ, and inherent in his humane nature, should be most absolute and perfect, and that he should be free from all spot of sinne, and haue absolute fulnesse of grace and holinesse in him, euen 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, Reason. both in his Godhead and in his manhood, be a perfect Sauiour. In his Godhead, he was holinesse it selfe, and therefore called Ie­houa our righteousnesse, Ierem. 23.6. And it was needfull also that in his manhood he should be perfectly holy and pure, that he might be an absolute and perfect Sauiour.

Now then this trurh, that in Christ is found absolute per­fection Ʋse 1 of holinesse and purity, Information that Christ merited not eternall hap­pinesse and glorie for himselfe. euen the holinesse and purity inherent in Christ his humane nature is most exact and per­fect: this may informe vs in this particular, that Christ did not fulfill the Law to merit eternall happinesse and glory for himselfe, by the actions of his life, by his actiue obedience: he needed not so to do, for he was most worthy of all ho­nour, and all glorie, in respect of his originall holinesse and puritie, that was in him at the very first moment of his con­ception.

Againe, this truth now deliuered, may further informe vs Ʋse 2 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 beleeuers, namely, in the manhood of Christ. In his Godhead indeed is infinite holinesse, but that is inac­cessable, we cannot attaine to it, 1. Tim. 6.16. but his hu­mane nature being perfectly holy, and perfectly sanctified, that is as a pipe or conduit to conuey it to all that truly be­leeue in him.

Now further, is it so that in Christ is found absolute per­fection Ʋse 3 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 humane 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 fulnesse of holinesse in Christ the head, and not a pro­portionable measure of holinesse in his members? it is not [Page 46] possible, that were to make the mysticall body of Christ a monstrous body. Out of all question, there being fulnesse 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 ioyned to the Lord is one Spirit: and Ioh. 1.16. Of his fulnesse haue we all receiued, and grace for grace. All that are in Christ receiue of his ful­nesse, and are partakers of that grace and holinesse that is in him, in some measure: and therefore deceiue not thy selfe whosoeuer thou art. Herein many deceiue themselues, they thinke they belong to Christ, and that he is their head and Sauiour, and yet they haue no dram of holinesse in them: no, their hearts are full of many foule and filthy lusts, of pride, enuie, couetousnesse, and the like, and their liues are soyled with many foule and grosse sinnes: yea they cannot endure a measure of holinesse and puritie in others. Such persons de­ceiue themselues exceedingly: and take heed of this deceit whosoeuer thou art, remember the truth now deliuered, that in Christ is sound absolute and perfect holinesse, in Christ is the Spirit of life; and if thou be ioyned with him, thou hast the same Spirit, thou art partaker of that holinesse in some pro­portion. 1. Ioh. 3.3. Euery one that hath this hope in him, pur­geth himselfe euen as he is pure: he labours for holinesse, and he neuer 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.

Ʋse 4 Last of all, is it so that in Christ is found absolute perfecti­on of holinesse and puritie? Comfort to such as find in themselues the begin­nings of grace. then comfort thy selfe whosoe­uer thou art that hast in thee the beginnings of true grace, and true holinesse, and findest in thee the life of the Spirit: that giues thee euidence that thou art in Christ, and being in Christ, in him thou hast perfection of grace and holinesse. In thy selfe thou findest great want, and a scant measure of grace and holinesse, and thou many times complainest of it: com­fort thy selfe, in Christ thou hast perfection of holinesse and puritie: Note. As thy life and happinesse is hid and layd vp in Christ, [Page 47] so is thy perfection of holinesse, Colos. 3.3. thou mayest not looke to find it in thy selfe, so long as thou liuest on the face of the earth. No, no, the Lord will not trust thee with it, he knowes if thou wert trusted with it, it is a thousand to nothing thou wouldest lose it; he hath layd it vp in a surer hand, euen in the hand of the Lord Iesus: and out of his hand all the diuels in hell are not able to wring it. In him is layd vp absolute perfection of holinesse, and he is able to keepe it safe for thee, and thou be­ing in Christ, in him thou shalt be sure to find it, and not misse of it: and that is an excellent comfort, and thinke on it to thy comfort, thou that hast the first fruites of the Spirit, euen 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, vnder the word Law, and he makes that power able to free from the power of sinne, and from the power of death. Whence note we thus much.

That there is a greater power and force in the perfect ho­linesse Doct. 3 of Christ to iustifie such as are in him, Christ his per­fect holinesse is of greater force to iusti­fie true belee­uers, then the impurenesse of their na­ture is to con­demne them. Reason. then there is in their impurenesse and defilement of natu [...]e to condemne them. The perfect holinesse of Christ Iesus is of greater force to make them holy and pure in the fight of God, then the impurenesse of their nature is to make them guiltie in Gods sight, and to bind them ouer to punishment.

For why, though it be holinesse inherent in the manhood of Christ, yet it is the holinesse of the mediator, euen the ho­linesse of that person who is both God and man. As the bloud of Christ is of infinite worth and value, though it be the bloud of Christ as he is man, and shed onely as man; yet be­ing the bloud of that person who is both God and man, and hence called the bloud 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 sinne and death; and so of greater force to iustifie such as be in Christ, then the defilement of their nature is to condemne them.

Ʋse 5 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 cheare vp their hearts against discouragement, in regard of that masse, and lumpe, and body of sinne they find in themselues, which they find to be strong and powerfull in them, and many times pre­uailing against the power of grace in them. What though it do so preuaile sometimes, yet know it whosoeuer thou art that art in Christ, it shall neuer preuaile to thy condemna­tion. No, no, there is greater force in the holinesse and puri­tie 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 ouer to punishment. The holinesse and puri­tie of Christ Iesus imputed to thee, makes a lowder crie in the eares of God for thy iustification, then that doth or can do for thy condemnation, and to call for the wrath and ven­geance of God on thee.

Marke we further, the Apostle here making knowne the effect and powerfull worke of the Spirit of life in Christ, to be freedome and deliuerance from the power of sinne and death, he giues instance of that effect in himselfe, in his owne particular. He s [...]ith, The Law of the Spirit of life which is in Christ Iesus, hath freed me from the law of sinne and of death. Now this the Apostle did not onely for his owne comfort, but also for the comfort and confirmation of others, whoso­euer they be that are in Christ Iesus. As in the Chapter before he sets himselfe as an example of weakenesse, and of the spiri­tuall combat; so here he sets himselfe before vs as an example of confidence, touching his freedome 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 vse, for the comfort of all true beleeuers. But that point I passe by, hauing not long since shewed, what vse we are to make of the examples of holy men layd before vs in the Scriptures. And in that the Apostle here speaking of the freedome from the power of sinne and death, through the power of the Spirit of life in Christ Iesus, he speakes of it as belonging to him­selfe, that himselfe in particular was partaker of that benefit [Page 49] to his comfort, and saith, the law of the Spirit of life which is in Christ Iesus hath freed me from the law of sinne and of death. He giues vs to vnderstand thus much.

That it is not sufficient for vs to know the benefit of Doct. 4 Christ his most holy and sanctified nature, To our knowledge of the benefits and sauing com­forts in Christ we must ioyn particular ap­plication of them to our selues. and to know that in Christ is freedome from the power of sinne and death, and other benefits and sauing comforts that are found in Christ Iesus: but we must apply them to our selues in particular. If we would haue true comfort touching freedome from con­demnation through Christ, and other benefits of Christ, we must neuer 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 vs in particular. To our knowledge of the benefits of Christ and sauing comforts found in him, we must ioyne particular application of them to our selues, if we would find true comfort in them, as Eli­phaz said to Iob, Iob 5.27. Iob. 5.27. We must heare and know them for our selues: we must be able to say with the Apostle, Galat. 2.20. Gal. 2.20. I liue by faith in the Sonne of God, who hath loued me, and giuen himselfe for me in particular. For why.

It is onely true sauing and iustifying faith in Christ, that Reason. 1 yeelds true comfort, in respect of Christ his benefits and sa­uing comforts: and it is the nature and propertie of such a faith, to appropriate the generall promises of the Gospell, and to apply the benefits of Christ particularly. And these things are essentiall in true sauing and iustifying 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 beleeuing soule. And hence is faith said to be a receiuing of Christ, Ioh. 1.12. Ioh. 1.12. As many as receiued him to them he gaue power to be the sonnes of God, euen to them that beleeue in his name.

Againe, what comfort is there in this, to know the power Reason. 2 of the Spirit of life in Christ, and that there is freedome from condemnation to such as are in Christ, and to be able to speake and to discourse at large of the benefits and sauing comforts in Christ, and not to apply them to our selues in [Page 50] particular? Surely such knowledge is farre from yeelding true and sound comfort, Not the Law onely but the Gospell is a killing letter, if we rest in the letter of it, and know it onely in the generall, and finde not out the sweetnesse of it, applying it to our owne soules in particular. And therefore it is not enough for vs to know the benefits and sauing comforts that are found in Christ, but we must applie them to our selues in particular: to our knowledge of them we must ioyne parti­cular application of them to our selues, if we would finde true sweetnesse and sound comfort in them.

Ʋse 1 Now then this first discouers to vs, that the faith which the Papists hold to be iustifying faith, Popish iusti­fying faith dis­couered to be comfortlesse. is a faith without any true comfort in it: for they disclaime 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 crie shame on particular application of Christ and his benefits, and they will haue faith to be no­thing else but a generall knowledge, or at the most but a generall 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 diuels themselues: and therefore there is no true nor sound comfort in Popish iustifying faith. I leaue them.

Ʋse 2 Let euery one of vs looke that we ioyne to our knowledge of Christ and his benefits, Exhortation to a particular application of Christ and his benefits. particular application of them to our selues, and rest not in this knowledge of the sweete and excellent comforts that are found in Christ Iesus, that thou art able to speake of them: but if thou wouldest finde true comfort in them, apply them to thine owne soule in par­ticular; the particular application of them will yeeld 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 my selfe, I would faine apply Christ and his benefits to my selfe, 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 perswaded of it, but alas [Page 51] I finde that I cannot. I answer: Comfort to such as vnfai­nedly desire to beleeue in Christ, and endeuour so to do, though as yet they cannot say they do be­leeue. Thou that findest this hard­nesse in thee to beleeue, and to apply Christ to thy selfe, is thy minde set on Christ? dost thou will and desire vnfainedly to beleeue in him, and to apply to thy selfe in particular the benefits of Christ? dost thou endeuour and vse meanes to that purpose? art thou grieued that thou canst not beleeue as thou oughtest, and as thou desirest? Comfort thy selfe, assure thy selfe the Lord accepts of thy will to beleeue for faith, and he accepts of thee for a true beleeuer. Thou wilt say againe, Indeed sometimes I seeme to haue some comfort, and I thinke I do applie the benefits of Christ to my comfort, but how shall I be sure that I do it in deed and truth, and that I do not deceiue my selfe as many do? Many persons haue a strong faith in Christ, and out of their blindnesse and presumption say they doubt not, but that if they should die at this present, they are sure they should go to heauen: but alas, it is but out of their blindnesse 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. Quest. Thou mayest be sure of it by two things.

First, Answ. if thou find in thee the proper fruites of a true iusti­fying faith, such fruites 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 loue of God in his word of promise, a standing in awe of God in his word of threatning, a willing subiection of thy heart and life to the will of God reuealed, in all things, a continuall lifting vp of thy soule to God in prayer, and thanksgiuing on all occasions. 1

Secondly, if thou finde in thee the power of faith, and 2 grace in time of temptation, enabling thee to withstand the lusts of thine owne heart, and the corruptions that are in the world, and the temptations of Satan, and to ouercome them, 1. Ioh. 5.4. Or if thou be ouercome by violence of any temp­tation, yet it is with much striuing and reluctation.

If thou finde these things in thy selfe, thou mayest con­clude to the comfort of thine owne soule, that thou hast true iustifying faith, euen a faith applying the benefits of Christ to thine owne soule particularly: and hereby trie thy selfe, and [Page 52] neuer rest till thou finde in thee these things. If thou finde these things in thy selfe, certainly thou doest ioyne to thy knowledge of the benefits of Christ particular application of them, and that will yeeld thee sound comfort both at the houre of death, and at the great day of the Lord. The Pa­pists go about to proue from this verse, that the grace of regeneration, inherent holinesse, doth free from sinne, and iustifie in the sight of God, A Popish er­ror. and is the cause of iustification in Gods sight. And thus they reason. Say they, the law of the Spirit of life doth free from sinne and from death, and that law of the Spirit of life is the grace of regeneration, inherent holinesse wrought in vs by the spirit of grace and sanctifica­tion. For this they alledge the authority and interpretation of some of their writers: And therefore, say they, the grace of regeneration, inherent holinesse, doth iustifie in the sight of God, and is the cause of iustification: and it is not righteous­nesse imputed that doth iustifie in the sight of God: that is their doctrine.

Answer. They are easily answered. For first grant this, that the law of the Spirit of life doth free from sinne, 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 gaine nothing by it: it followes not thereupon, that the grace of regeneration doth free from sinne: but how? Quoad ma­teriale, non quoad formale: in that it doth purge out and bridle the euill motions and sinfull lusts of the heart in such as are iustified, but it doth not free any that is not iustified from the guilt of his sinne, and acquit and discharge from it in the sight of God: no, there is no such matter. Againe, the A­postle saith not, the law of the Spirit of life in me, or the law in vs, but the law of the Spirit of life in Christ Iesus. He makes the subiect of that law of the Spirit of life he speakes of, to be Christ Iesus, and not our selues; and therefore it can­not be vnderstood of holinesse inherent in vs. And further, he saith not, the law of the Spirit of life hath freed me from sinne, but from the law of sinne. So that still admit that in­terpretation [Page 53] 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 inferre on it, that the grace of regene­ration doth iustifie 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 sinne. And therefore this text makes nothing for that the Papists would fasten on it, and which they would conclude from it.

Obserue we further, the Apostle here ascribes a power to sinne: and vnderstanding by sinne, (as I shewed) the impure­nesse and defilement of nature, euen a power to make guilty in Gods sight, and to binde ouer to death, to death of body and death of soule, death temporall, and death eternall, he puts them together, and conioynes them: and the point hence is this.

That the impurenesse and defilement of nature, if no other Doct. 5 sinne were added to it, The impure­nesse of na­ture is e­nough to make men ly­able to death of body and death of soule is enough to make men liable to death of body, and death of soule, euen the filthinesse and pollution in which men are conceiued and borne, is enough of it selfe to condemne them without any other sinne added to it. And it was needfull that the Sonne of God should come downe and take our nature vpon him, and be conceiued and borne pure and holy, that he might free Gods elect from the im­purity and filthinesse of nature. And this doubtlesse Dauid knew well, when making confession of his sinnes, Psal. 51. he broke out and said, verse 5. that he was conceiued in sinne, and borne in iniquity: as if he had said, Lord I acknowledge my filthinesse and pollution of nature, and that in regard of the impurenesse of my nature, if I had no other sinne, I de­serue thy wrath and euerlasting perdition. Ephes. 2.3. the Apostle acknowledgeth, that himselfe and other true belee­uers were by nature the children of wrath as well as others; plainly teaching vs, that all by nature, in regard of the filthi­nesse and pollution in which they were conceiued and borne, if they had no other sinne added to it, yet in regard of that, they are liable to the wrath of God and euerlasting perdi­tion: For why, the reasons of it are plaine. As,

Reason 1 First, the impurenesse and defilement of nature is contrary to the perfection, purity, and holinesse that is required in the Law of God, and is in it selfe truly and properly sinne: and therefore of it selfe it is enough to make men lyable to death of body and death of soule, death temporall and death eter­nall, For the wages of sinne is death, Rom. 6.23. Againe,

Reason 2 Secondly, men are not bound to yeeld obedience to the Law of God onely in the actions of their liues, but they are also bound to keepe it constantly from their very conception to their death: and if they faile in any thing, and yeeld not perfect conformity to the Law of God from the moment of their conception to their death, they are lyable to the curse of the Law, vnlesse they be freed from it by Christ. And ther­fore it must needes be, that the impurenesse and defilement of nature, if no other sinne were added to it, is enough to make men lyable to death of body and death of soule. And it was needfull that the Sonne of God should descend from heauen, and be conceiued and borne pure and holy, that he might free Gods elect from the impurity and defilement of nature.

Ʋse 1 And this discouers to vs the error of the Papists, who mag­nifie nature, A papish er­ror confuted. and dreame of pure naturals; and howsoeuer they do not altogether her denie originall sinne, yet they much extenuate and lessen it, and they hold and teach that the in­clinations and pronenesse to sinne or naturall concupiscence in such as are baptized, is not an euill repugnant and contra­rie to the Law of God, or (as they speake) an euill that hath the forme of sinne in it: but (say they) it is a matter left in them, wherein the godly may exercise their power and strength in striuing against it; and if they fight and striue a­gainst it manfully, they shall thereby obtaine eternall life. Thus they hold and teach, which is indeed a foule and grosse error, it cannot stand with the truth now deliuered. If so be the impurenesse and defilement of nature, without any other sinne added to it, be enough to make men liable to death of body and death of soule, as we haue cleared and proued, cer­tainly then it must needs be, that it is an euill repugnant and [Page 55] contrary to the Law of God, and an euill that hath the forme of sinne: for nothing but sinne deserues death of bodie and death of soule; therefore the Papists erre grosly, that denie it.

I leaue them, and for the vse of the point to our selues, the Ʋse 2 truth now deliuered may teach vs not to maruell at it, Why infants dye in their infancy. that infants do dye and are taken away by death in their infancy. Though they may be truly said to be innocents in regard of actuall sinne, yet they are not innocents in respect of originall corruption, they haue that impurenesse in them, euen from their conception and birth: that is enough without any o­ther sinne added, to make them liable to death of body, yea without Gods mercy to death of soule. Indeed infants with­in the couenant are freed from the sting and curse of death, but they are subiect to it as the true beleeuing members of Christ are, and death to them is sanctified and sweetened, and made a passage to heauen.

Againe, is it so that the impurenesse and defilement of Ʋse 3 nature without any other sinne added to it, We are to be humbled for the impure­nesse of our nature, and in that respect to magnifie Gods mercy and long pati­ence towards vs. is enough to make men lyable to death of body and death of soule? Take we then notice of this, and let vs seriously thinke on it, to stirre vs vp to the magnifying of the great mercy of God to­wards vs. If we duely consider it, and thinke on it as we ought, we shall find, that on this ground we haue iust cause to admire, and to magnifie the wonderfull mercy, patience, and goodnesse of God towards euery one of vs. For why, e­uen the filthinesse and pollution in which euery one of vs was conceiued and borne, did affoord matter enough for the Lords wrath to seize on to our euerlasting confusion, and euen for that without any other sinne added to it, might the Lord haue iustly throwne vs to hell. Now the Lord hath spa­red vs, some twenty, some thirtie, some forty yeares and more: and herein appeareth the wonderfull and vnspeakable mercy, and patience, and goodnesse of God towards vs; and we are to magnifie his mercie, patience, and goodnesse, and to make vse of it. We are to be humbled for the impurenesse of our nature, & to make our peace with the Lord: for to that [Page 56] end he spares vs, that besides the acknowledgement of his goodnesse and mercy, we should be humbled before him, and make our peace with him, not onely in respect of our actuall sinnes, but euen for the impurenesse of our nature: we haue cause to be humbled for that, as well as for our actuall sinnes, for euen for that if we had no other sinne, might the Lord iustly powre out his full wrath vpon vs in this life, and for euer in the life to come. Alas, many consider not what an euill their corrupt nature is, and they are neuer troubled in respect of those euill motions and lusts that arise from their owne corruption: and many full little consider that the Sonne of God must come downe from heauen, and humble himselfe, and become a man, that he might free Gods chosen from the impurenesse and defilement of their nature. They thinke not on this, alas, their eyes are shut vp, they see it not: no, they blesse themselues in respect of their ciuill, honest, orderly carriage, and thinke all is well with them, if they liue in ciuill fashion in the world, and be free from foule and grosse sinnes, such as the world takes notice of. Poore soules, they see not the impurenesse of their hearts, and that in re­spect of that they are lyable to death of bodie and death of soule. Let vs then learne to take notice of it, that our owne clothes will make vs filthy, and plonge vs in the pit. Iob 9.31. that the impurenesse of our nature is enough to condemne vs, if no other sinne were added to it: and let vs bewaile that, and be humbled for that, as well as for our actuall sinnes, and ac­knowledge Gods mercy in sparing vs, and that he did not throw vs to hell so soone as we were conceiued in the wombe; he might iustly haue done it, but he hath hitherto spared vs. Oh then let vs acknowledge and magnifie his goodnesse, patience, and mercy: and in respect of the impure­nesse of our nature, euen the best of vs haue still a remainder of it still abiding in vs; and in respect of that, we haue cause to hang downe our heads: let vs I say, euen the best of vs, in respect of the impurenesse of our nature, learne to walke humbly before the Lord all the dayes of our liues. Come we now to the third verse.

THis verse hath respect to the verse foregoing, as yeelding a proofe and confirmation of that, that the most absolute and perfect holinesse and puritie of Christ his humane nature, called the Spirit of life, imputed to such as are in Christ, doth free them from the impurenesse and defilement of their nature still abiding in them, both from the guilti­nesse of it, and from the punishment due to it, and doth make them holy in the sight of God. The Apostle here con­firmes that, from the effect of God his sending his Sonne in­to the world. And of the Sonne of God his taking flesh and the nature of man on him, that the effect was the condem­nation of sinne in that flesh: and in that humane nature of the Sonne of God, being sent of his Father into the world, and taking the nature of man on him, he in that nature condem­ned sinne, and so freed all true beleeuers from the impure­nesse and defilement of nature: that is the maine 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 generall matter of the third verse. there was an impossibilitie in the Law to do it. Why? because it was weake, and wanted power to that purpose. That which was impossible to the Law, in as much as it was weake, saith the Apostle. And lest he should seeme to wrong the Law, he ex­plaines himselfe and saith, the weaknesse of it was in regard of the flesh, it was weake because of the flesh. And then:

Secondly, we haue here laid before vs what Christ did, namely this, that he condemned sinne, and wherein it was that he condemned sinne, that it was in the flesh. And this effect and working of Christ, the condemning of sinne in the [Page 58] flesh, the Apostle doth not barely deliuer, but he sets it down together with another speciall worke of God going before it, and that was the sending of Christ into the world; that God sent his owne Sonne 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 sinne. God sending his owne Sonne, in the similitude of sinfull flesh, and for sinne: and then followes the effect: That he being so sent, he condemned sinne in the flesh.

The drift of itTouching this verse in generall, as I said, it is to be taken as intended by the Apostle, touching the matter of iustifica­tion, and not concerning sanctification. The whole matter of it, if we duly obserue it, tends to set forth iustification: for here the Apostle shewes that the Law cannot iustifie, that the Law cannot bring to Gods chosen perfect holinesse and puritie. Though the Law command and require perfect righteousnesse, both of nature and actions, yet it brings not perfect holinesse and puritie to Gods chosen: it is onely Christ Iesus being sent of his Father, and taking flesh on him, that condemnes sinne in his flesh, and brings such a perfe­ction of holinesse and puritie 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 proofe or an explication of that which is deliuered in the second verse, it proues strongly against all that gainesay 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 puritie of Christ his humane nature. And they that cauil and except against that exposition, do it without ground. Interpretatiō. 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 vnderstand the morall Law of God: and what is the thing the morall Law could not do, we may ga­ther from the last clause of the verse, (condemned sinne in the flesh.) God sending his owne Sonne in the similitude of sin­full flesh, condemned sinne in the flesh, and that was the thing the Law could not do, it could not condemne sinne in [Page 59] the flesh, it could not free from sinne in the sight of God, and bestow on men perfect holinesse and righteousnesse, in as much as it was weake, 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 naturall generation, as Ioh. 3.6. That which is borne of the flesh is flesh. (God sending his owne Sonne) the word God here standing in relation to Christ, is to be ta­ken personally, for God the Father the first person in Trinitie. Sending, that is, in his eternall counsell hauing designed to the office of a Mediator, as Ioh. 10.36. Say ye of him whom the Father hath sanctified, and sent into the world, did in the fulnesse of time exhibite him. Galat. 4.4. When the fulnesse of time was come, God sent forth his Sonne, that is, his eternall Sonne, be­gotten of him from all eternitie, and of the same eternall essence with the Father, and so his onely begotten Sonne, as he is cal­led, Ioh. 3.16. In the similitude of sinfull flesh. The word simili­tude, must not be here simply referred to the flesh, but to sin­full flesh. And the meaning is, endued with humane flesh, and a hauing a true body and a true soule, like to our sinfull bo­dies and soules, but yet free from all spot of sinne in his body and soule, as Heb. 4.15. He was in all things tempted in like sort, yet without sinne. (And for sin.) Some expound these words to be a sacrifice for sinne, but they are mistaken, the Apostle here speakes not of Christ his sacrifice or death, but of his incarnation and coming in the flesh, that he was sent, and be­came man for sinne, namely, to take away and to driue sinne out of our nature, which he tooke on him. For (as Beza well obserues) the Apostle saith not for sinnes, but for sinne, mea­ning the blot and staine of nature, which did sticke in our flesh, before Christ did assume and take our flesh on him, and did fully sanctifie that assumed flesh. (Condemned sinne in the flesh.) The word condemned, is here put by a metaphoricall me­tonymie, for that which followeth condemnation, namely, for the abolishing and taking away of sinne. As condemned persons vse to be cut off, and to be taken out of the world, that they may be no more: so the Apostle saying that Christ [Page 60] condemned sinne, he meanes, he abolished and tooke sinne at once quite out of the way: so the word is vsed, 1. Pet. 4.6. In the flesh, that is, in the nature of man, euen in that flesh and humane nature that he assumed, he abolished sinne 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 guiltinesse from them in respect of the im­purenesse of their nature, and they thereby are made perfect­ly holy and pure in Gods sight. So (as I take it) we are to vn­derstand these words, condemned sinne in the flesh. Thus then conceiue we the meaning of this verse, as if the Apostle had said.

For that which the morall Law of God could not do, which was not possible for the Law to do, namely, to free men from sinne in the sight of God, and to bestow on them perfect holinesse and righteousnesse, in as much as it had no force, nor power to that pur­pose, The meaning of the words. by reason of their naturall corruption: God the Father ex­hibiting and sending into the world his eternall and onely begot­en Sonne, whom in his eternall counsell he had designed to the office of a Mediator, I say, sending him into the world endued with hu­mane flesh, euen with a true body and a true soule, like to our sin­full bodies and soules, yet free from all spot of sinne, and that to take away and to driue sinne, euen the blot and staine of nature out of our nature which he tooke on him, he did indeed in that flesh and humane nature that he assumed, abolish sinne altogether, and tooke it quite 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 guiltinesse in respect of the impurenesse 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 Sonne to do for his chosen, and the thing as I said, the Law could not do, was this, it could not free men from sinne in the sight of God, it could not bring them perfect holinesse and righteousnesse. Hence then it is cleare.

Doct. 1 That the morall Law of God doth indeed teach perfect [Page 61] righteousnesse, both of nature & actions: Though the morall Law teach perfect righteousnes both of na­ture and acti­ons, yet can it not iustifie a­ny in the sight of God. but it cannot iusti­fie any in the sight of God, it cannot possibly bring to men perfect holinesse and righteousnesse, by which they may stand perfectly holy and iust in Gods sight, that is a thing impossible for the morall Law to do.

For why, the morall Law of God offers no pardon, nor forgiuenesse of any the least sinne, that is proper to the Gos­pell: the Law hath in it no promise of remission of any sinne: no, it threatens the curse for the least breach and transgres­sion of it. Galat. 3.10. Galat. 3.10. Cursed is euery man that continueth not Reason. 1 in all things which are written in the booke of the Law to do them. Deut. 27.26. And as the Apostle saith, Iames 2.10: Iam. 2.10. If a man faile but in one point, he is guiltie 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 ministrie of condemnation. 2. Cor. 3.6, 7.9. 2. Cor. 3.6.7.9

Againe, the Law is not able to worke faith in men, by Reason. 2 which they may lay hold of remission of sinnes offered to them in the word of promise. For the Law reueales not iusti­fying faith; and what it reueales not to vs, it workes not in vs. And further, the Law onely teacheth what we ought to do, and what to auoyd, but it ministreth no strength to vs to do that it commands; that is also proper to the Gospell, the Gos­pell onely ministreth the Spirit, Gal. 3.2. Gal. 3.2. Receiued ye the Spirit by the workes of the Law, or by the hearing of faith prea­ched? So that on these grounds, we may resolue on this as a certaine truth, that the morall Law of God cannot iustifie a­ny in the sight of God: it is not possible that the Law of God should bring men to perfect holinesse and righteousnesse, by which they may stand perfectly iust in the sight of God.

Now then, first this meets with that erronious conceit of Vse. 1 the Papists, Iustification in Gods sight by the works of the Law confuted. who hold and teach iustification in Gods sight by the works of the Law, directly contrary to this truth, that the Law cannot possibly iustifie any in the sight of God: yea directly contrary to the plaine euidence of the Scripture. Rom. 3.20. saith the Apostle, By the workes of the Law, shall [Page 62] no flesh be iustified in his sight. It is but a shift to expound that place, either of the workes of the ceremoniall Law, or of the workes done by the strength of nature: for the Apostle there subioynes, By the Law comes the knowledge of sinne: Now the knowledge of sinne comes not by the ceremoniall Law, that brings not men to a sight of sinne, but the morall Law is that by which men come to the knowledge of sinne.

Againe, all men haue sinned, and good workes 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 morall Law,) yet can they not procure pardon of the least sinne: and therefore they can­not possibly iustifie any in the sight of God. Againe,

Vse. 2 Is it so, that the morall Law of God cannot iustifie any in the sight of God, An errour in­grafted in na­ture confuted that it cannot possibly bring to men per­fect holinesse and righteousnesse, by which they may stand iust and righteous in Gods sight? then take we heed that we seeke not iustification in Gods sight in and by the Law, and that we seeke not life and saluation in our owne obseruance and fulfilling of the Law of God. It is an errour ingrafted in nature, it is naturall for men to seeke for life and saluation by some thing in themselues, and by their owne deeds. The blind ignorant multitude make this plaine to be a naturall errour. The commō plea of the multitude met withall. Aske them how they looke to be saued, and they commonly answer; By their good meaning, by their good dealing, and good seruing of God; they do no body harme, they serue God duly and truly, and they hope they shall go to heauen. Poore soules, they deceiue themselues, this is out of their blind ignorance, this is to seeke for life and saluation where it is not to be found. The Law onely shewes vs our sinnes, and the curse due to vs for the same, without remedie, and so it driues vs from it selfe, and out of our selues, to seeke remedie elsewhere: it is a Schoolemaister to bring vs to Christ, Galat. 3.24. Indeed it is an abuse of the Law, to seeke for life and saluation by it: we are to make a­nother vse of it, to make the Law a Schoolemaister to driue vs to Christ, by shewing vs our sinnes, and what we haue de­serued [Page 63] by them; and so whipping and scourging our naked consciences, with the smart of it, yeelding vs no remedie by which we may be freed from the curse of it, and so driuing vs 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 affoord vs. Learne therfore for thy iustification and saluation, to go out of thy selfe, and seeke for those things onely in Christ. Cast thy selfe wholly on him, rest on him, and build thy faith on him; and thou then buildest on a sure rocke, against which all the gates of hell shall neuer be able to preuaile. In the next place obserue we: The Apostle saith, the morall Law of God could not bring to men perfect holi­nesse and righteousnesse, that was a thing impossible to the Law: and why? Because it was weake, it was vnable and in­sufficient to that purpose; and yet not in it selfe, but because of the flesh, because of the corruption of nature. Hence we may easily conclude and gather thus much.

That no man liuing in this world, hauing flesh and the corrup­tion Doct. 2 of sinne in him, as the best haue in part, No man li­uing in this world can possibly keep and fulfill the the morall Law of God. so long as they liue on the face of the earth: no man liuing in the world, can possibly keepe and fulfill the morall Law of God: it is not possible for any meere man, in his own person, in the the time of this life, to keepe and fulfill the Law of God in perfection: he can­not perfectly and fully keepe the Law of God, and not faile in any thing the Law requires, that is not possible. A man that is in his naturall state and condition, is absolutely and altogether vnable to yeeld obedience to any part of Gods Law: yea, such as are regenerate in the highest degree of re­generation, liuing on the face of the earth, they are vnable to yeeld obedience to the Law of God, in that manner and measure as it ought to be obeyed; euen they faile in many things, and diuerse and sundry wayes. Iames 3.2. Iam. 3.2. saith the Apostle: In many things we offend all. Euen the best of Gods children sinne in many things. Eccles. 7.22. Eccles. 7.22. Surely (saith the Preacher) there is no iust man in the earth, that doth good and sinneth not: there is not such a man to be found on the [Page 64] earth. Psal. 130.3. Psal. 130.3. saith the Psalmist, If thou O Lord straight­ly markest iniquitie, O Lord who shall stand? Iob 9.3. Iob 9.3. Iob 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, Forgiue vs our debts. And many like euidences of Scrip­ture might be brought to cleare and confirme this truth: that it is not possible for any meere man, though he be regenerate and haue attained a great measure of holinesse, in his owne person, in the time of this life, to keepe and fulfill the Law of God. The most holy, and the most regenerate that liues on the face of the earth, cannot perfectly and fully without fai­ling, obserue and keepe the Law of God.

Reason. And the reason and ground of it is, in regard of that dis­proportion that is betweene the Law of God and our na­ture: for the Law of God is perfectly holy, and pure, answera­ble and proportionable to the Law-giuer God himselfe, and our nature is in it selfe extreamly impure, and filthy, and there is no proportion betweene them; yea there is a remainder of that defilement and filthinesse of nature in the best, in the most holy, and most regenerate, that liue on the face of the earth; they are carnall, Rom. 7.14. Rom. 7.14. if they be compared to the perfect holinesse and puritie of the Law of God: and therefore they cannot possibly answer the exact holinesse and puritie of Gods Law, they cannot reach to it. And on this ground we may set this downe as a certaine truth, that it is not possible for any meere man, though he be regenerate, and haue a great measure of grace and holinesse in his owne person, in time of this life, perfectly without any failing at all, to keepe and fulfill the Law of God.

Ʋse. 1 And this truth, first ouerturnes that grosse error of the Pa­pists, A grosse er­rour of the Papists disco­uered and o­uerturned. who blasphemously teach, that such as are regenerate may perfectly fulfill the Law of God in the time of this life, and may do whatsoeuer the Law requires of them without any failing at all: yea they hold that men in the state of grace, may do workes of supererrogation, euen more then the Law requireth: which is a foule and grosse error, and cannot stand with the truth now deliuered. Yet this error they stifly hold, [Page 65] and for the vpholding of it they haue deuised 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, euen 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 righteousnesse and not two, and there is onely one generall and vnchangable sentence of the Law, namely this, he that continueth not in all things written in the booke 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, Obiect. but (say they) if the Lord giue vs a Law that is impossible for vs to keepe, you make him more cruell then any tyrant, and that is a monstrous wrong to the Lord. I answer againe. It is no wrong to the Lord, Answ. to say that he now giues vs a Law that we cannot possibly keep and fulfill, because when he first gaue vs his Law, he then gaue power and strength to fulfill it. Adam in his innocency had power to keepe it, and that power and strength we lost through our owne default; we disabled our selues 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 himselfe through his owne vnthriftinesse and prodigality; and much lesse is the Lord to be blamed, who requires of vs the debt of perfect obedience to his Law, seeing we were once able to yeeld him that debt, and through our owne default haue disabled our selues: and therefore it still remaines a foule and grosse error to say as the Papists do, that the regenerate may perfectly fulfill the Law of God in the time of this life. And for further vse of this point.

Is it so, that it is not possible for any man, though he be re­generate, [Page 66] in his owne person in time of this life, Swelling con­ceits of our owne holines and goodnes di couered to be abomina­ble. perfectly to keepe and fulfill the Law of God. Oh then let no man swell and be lift vp with a conceit of his owne holinesse and good­nesse, and good things done by him. It is monstrous and ab­hominable pride in the Familists, in their idle braines to dreame of absolute perfection of holinesse and sanctification in the time of this life. Some foolish spirits there be, who thinke they can aspire to the perfection of the morall Law of God: this is monstrous and fearefull pride, and we are to take heede of it; we are to be humbled in this respect: and though we be regenerate, yet we cannot in our owne persons in the time of this life, perfectly keepe and fulfill the Law of God. And we are to acknowledge this our weaknesse and disabi­lity, and to seeke to the Lord for strength, that we maybe a­ble in some measure to yeeld obedience to his Law, yea to intreate the Lord to accept of that measure of obedience we are enabled by his grace to yeeld to him. And for perfect ho­linesse and righteousnesse, we are to go out of our selues, and to seeke for that where it is to be found, namely, in Christ Ie­sus, who is the end of the Law for righteousnesse to euery one that beleeueth. Rom. 10.4. Rom. 10.4.

Obserue we further. The Apostle here saith, the Law was weake and insufficient to bring Gods chosen perfect holi­nesse. And why? not through any imperfection in the Law it selfe, but because of the flesh. The weaknesse and insuffici­ency of the Law, was by reason of their owne inbred corrup­tion: the Apostle layes the fault on the flesh, on the corrup­tion of nature, and not on the Law it selfe, that it brings not perfect holinesse to Gods chosen. Whence note we:

Doct. 3 That we are to blame our selues, euen our owne corrup­tion, Our own cor­ruptiō makes the holy things of God vnfruitfull & vnprofitable to vs, and vn­able to do vs good. and not the Law of God, that it brings not to vs perfect holinesse and righteousnesse: our owne corruption makes that weake & vnable to do vs good, which in it selfe is strong to that purpose. Yea it is true in the generall of the whole word of God, of the Sacraments, and of all the holy things of God; it is our owne flesh and corruption that makes the ho­ly things of God vnfruitfull and vnprofitable to vs, and vna­ble [Page 67] to do vs good, they being in themselues, and in their owne nature powerfull meanes of good. The word preached becomes a dead letter to many, they finde no benefit nor comfort by it. Yea as the Apostle saith, 2. Corinth. 2.16. 2. Cor. 2.16. it becomes to them the sauour of death: And why? Surely through their owne corruption: because their owne vile and sinfull hearts are not fit to receiue benefit and comfort by it. So the Sacraments which are seales of Gods couenant, and are full of sweete and heauenly comfort in themselues, they seale vp nothing to some but iudgement, 1. Corinth. 11.29. 1. Cor. 11.29. And why? Surely because of their vnpreparednesse: they come to the re­ceiuing of them in their blindnesse of minde, and onely of forme and fashion, and they will not be turned backe: and so the Sacraments become dangerous and hurtfull to them. Well take notice of it whosoeuer thou art, A caueat to fruitlesse hea­rers of the word of God. that art a fruitlesse and vnprofitable hearer of the word of God, it may be thou hast liued vnder the meanes a long time, and thou hast bene a hearer of the word of God many yeares together, and yet thou art ignorant and blind, and thou art still vnreformed in thine heart and life. Where is then the fault? in the word? No, that is profitable to teach, to improue, to correct, and to instruct in righteousnesse, 2. Tim. 3.16. 2. Tim. 3.16. but the fault is in the crooked­nesse and corruption of thine owne heart; the word of God, the holy things of God are not empty shewes and shadowes, voyde of all benefit and comfort: no, no, it is thine owne corruption that sets a barre betweene thee and the comfort and good that is to be found in them: it is that that makes them weake and vnable to yeeld comfort and good to thee; and therefore if thou wouldst finde good, and comfort, and benefite by the holy things of God, thou must purge out the corruption of thine owne heart, and come to the hearing of the word with an honest and good heart, an heart hungring and thirsting after the holy instructions and comforts of it. Mixe thine hearing with faith, and bring with thee an heart willing to yeeld to the word of God, euen with feare and trembling, hearing it and submitting thy selfe to it, when thine owne sins are met withall, and thou art iustly reproued. [Page 68] And then doubtlesse thou shalt finde the word to be to thee, as it is in it selfe, a word of power, of life, and sauing comfort to thy soule. Come we now to the generall thing layd before vs in this verse, and that is, what Christ did which the Law could not do, as namely this, that he condemned sinne in the flesh; which is set forth together with another speciall worke 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 owne Sonne in the similitude of sinfull flesh & for sin, condemned sin in the flesh. And here obserue we in generall, that y ^t which was impossible to the Law, that which the Law could not do, God found out a way, and he found out a meanes to effect and bring to passe. The Law could not bring to Gods chosen perfect holinesse and purity, that was impossible to the Law: yet the Lord did effect and worke it by sending his Sonne into the world, to be incarnate, and to take flesh on him. Whence note we thus much.

Doct. 4 That our impossibility cannot hinder the Lord his wor­king. Impossiblity in mans iudg­ment cannot hinder Gods working. The Lord is able to ouercome impossibilities, he can worke, and many times doth worke and effect, and bring things to passe that in the iudgement of man are impossible: yea commonly the Lord doth worke, and bring things to passe when they seeme to be desperate and past hope, and al­together impossible in the eyes and iudgement of men. Witnesse that wonderfull and miraculous deliuerance 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 remoued that impossibility, and opened a way for them through the midst of the sea. Witnesse also that de­liuerance of Dauid out of the hands of Saul: the text saith 1. Sam. 23.26. That Saul and his men compassed Dauid and his men round about to take them: and in mans iudgement it was impossible for Dauid to escape; then the Lord caused a mes­senger to come to Saul, and to tell him, That the Philistines [Page 69] had inuaded the land: 1. Sam. 23.26.27.28. and so Saul left pursuing Dauid 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 worke his safety, and stopped the mouthes 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 returne of the people from captiuity, Though it be vnpossible in the eyes of the remnant of this people in these daies, should it therfore be vnpossible in my sight, saith the Lord of hoasts? 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 vnlimited, it is infinite like to his glorious Reason. 1 maiestie, he is able to do all things that are works of power, and are not things against his owne nature, or things that imply contradiction.

And againe, when things are impossible in mans sight, Reason. 2 then is the Lords fittest time to worke, as the common say­ing is, mans extremity is Gods opportunity; for then Gods power most of all appeares, and then the worke 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 ouercome and to remoue all impossibilities. And the Lord commonly workes and brings things to passe, when they seeme desperate, and altogether impossible in mans iudge­ment. Let this then be thought on to this purpose.

Let it serue as a prop and stay to vs, Ʋse. A prop to vp hold Gods children in their deepest distresses. to hold vp our fainting hearts in the time of our greatest troubles and distresses. For what though it be so, that thou art in extreame trouble, and in deepe distresse of body or minde, inward or outward, and all meanes faile thee, and thou seest no way nor means in the world how thou canst possibly come out of that trouble and distresse, and in mans iudgement it is impossible for thee euer to come out of it? yet remember and thinke on this to thy comfort, and to the vpholding of thy fainting heart; that [Page 70] no impossibility can hinder the Lords working, he is able to ouercome and to remoue all impossibilities: and if he haue a purpose to do thee good, as doubtlesse he hath if thou be a child of God, his purpose shall stand, it is vnchangeable, he will do thee good, he will deliuer thee out of thy deepest di­stresse. If thy case be hopelesse in mans iudgement, and thou art euen as dead as the drie 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 worke of power, or not against his nature, or not implying contradiction. And therefore learne thou on this ground, in the time of thy greatest distresse to possesse thy soule in patience, and to waite on the Lord with comfort: and learne thou with Abraham to beleeue a­boue hope, knowing that the Lord is able to performe what he hath promised, as Romans 4.21. Rom. 4.21. Yea on the ground of doctrine deliuered, that the Lord is able to remoue all impos­sibilities, learne thou to waite on the Lord, and to rest on his truth, goodnesse and power for the time to come. Some poore weake Christians many times cast doubts and feares touching impossibilities as yet to come: Needlesse doubts and feares to be auoided. and they thinke thus with themselues: Oh, I finde such weaknesse of faith, and such weaknesse of grace in my selfe, as I doubt it will be im­possible for me to stand and to hold out in the time of triall, if the Lord should bring me into any hard triall, or to the houre of death: alas, I finde such weaknesse in my selfe, as I feare it would be impossible for me to beare the triall.

Take heed of these needlesse doubts and feares, whosoe­uer thou art, remember the doctrine now deliuered, that the Lord is able to ouercome and remoue all impossibilities: and though thy faith and the grace that is in thee be weake and changeable in it selfe, and indeed if thou stoodest by thine owne strength, it were impossible for thee to stand in the time of triall, yet the Lord can, and he will remoue that impossi­bility, He is able to do exceeding abundantly aboue that thou thinkest, Ephes 3, 20. and he will do aboue that thou thinkest. Though thy thoughts faile thee, and thou thinkest if thou shouldst be brought into a triall, it were impossible for thee [Page 71] to stand, yet comfort thy selfe, the Lord can make thee stand, and thou shalt finde that the Lord will giue thee strength a­boue and beyond thy thoughts, aboue and beyond thy ex­pectation. Therefore take heede of needlesse doubts and feares, rest on the goodnesse, truth, and power of God, both in thy present distresse, and for strength to stand and to hold out in time of triall that hereafter thou shalt come into. As­sure thy selfe the Lord will not faile thee, but will supply strength to thee beyond thy thoughts: and hauing begun this worke of grace in thee, he will preserue thee to his hea­uenly kingdome, and keepe thee by his power through faith to saluation: as 1. Pet. 1.5. 1. Pet. 1.5. thinke on that to thy comfort. Come we now to stand on these words more particularly, (God sending his owne Sonne in the similitude of sinfull flesh.) And first from these words (God sending his owne Sonne) 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 pro­ued. And God the Sonne 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 send, because he is the first in order: and so the Father as the first person in the Trinity, he sent the Sonne: and as the Sonne 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 seuerall names or titles giuen to God. I passe from that.

Obserue we further, that the Apostle saith, God sending his Sonne. God sent his Sonne, his Sonne was not sought af­ter or required, but the Lord of his owne accord sent him; and hauing from all eternity designed his Sonne to the office of Mediatour, did in time exhibite and send him into the world. And what moued him so to do? Surely nothing out of himselfe, and it was onely his free grace, goodnesse, and mercy; nothing in vs moued God to send his Sonne, but the [Page 72] cause of his sending was onely in God himselfe, Gods vn­speakable and vndeserued loue mani­fe [...]ted in sending his Son into the world euen his owne goodnesse, and his owne free and vndeserued loue to his chosen, as we haue it Ioh. 3.16. Ioh. 3.16. God so loued the world, that he hath giuen his onely begotten Sonne, that whosoeuer beleeueth in him, should not perish but haue euerlasting life, 1. Ioh. 4.9. In this (saith Saint Iohn) appeared the loue of God towards vs, be­cause God sent his onely begotten Sonne into the world, that we might liue through him. Herein appeared the wonderfull and vnspeakable, & indeed infinite loue of God to his chosen, the breadth, length, depth and height of Gods loue, as the Apostle speaketh Ephes. 3.18. If the Lord had sent millions of An­gels to do that which Christ did if it had bene possible, yet had it not bene so much as to send his owne eternall and one­ly begotten Sonne, the Sonne of his loue, his Sonne equall to himselfe in maiestie and glorie: herein he manifested the riches of his loue and bountifulnesse exceedingly. And there­fore abhominable and monstrous is that error of foreseene faith and workes held by the Papists; Foreseene faith & works do obscure the glorie of Gods infinite loue to his chosen. it doth much obscure and darken the glory of Gods infinite loue to his chosen: and we for our parts are to acknowledge the infinite loue of God towards vs, in sending his Sonne into the world. He sent his Sonne to redeeme vs if we belong to him, when we sought not after him; and it was onely his owne free grace, and goodnesse, and mercy, and not any thing in vs that moued him so to do.

Thankfulnes required for Gods infinite loue, appea­ring in the sending of his Sonne into the world.How then are we bound to magnifie the goodnesse and mercy of God, and how are we bound to be thankfull for his infinite loue towards vs, manifested in sending his Sonne into the world? We are to be thankfull to God for common benefits, for meate, drinke, and the like: much more for so great and so inestimable a benefit, as the sending of his Sonne into the world. That the Lord of heauen and earth, of his owne free grace, goodnesse and mercy, should send his owne deare Sonne, out of his owne bosome, to be incarnate and to take flesh on him vnsought for of vs, we cannot sufficiently prize this benefit, and we cannot be sufficiently thankfull. Certainly such as haue a right and feeling apprehension of [Page 73] this benefit, they endeuour to be thankfull, How it ought to be expres­sed. and in way of thankfulnesse, they giue vp themselues to the Lord, to be guided, and gouerned, and disposed of at his owne will and pleasure. And they endeauour to answer the Lords loue, by louing him againe; and they testifie their loue vnto him, by louing his word, his ordinances, his children. And if thou say, thou dost acknowledge Gods loue in sending his Sonne in­to the world, and yet thou louest thy sinnes, and thou hast no loue to his word, to his ordinances, to his children, thou de­ceiuest thy selfe. Note. Assuredly Gods election begets another election in vs, it makes vs choose God to be our God, and to resigne our selues wholly to be guided and gouerned by him, euen by his word and Spirit. Gods loue to vs, breeds in vs a loue to God a­gaine, 1. Ioh. 4.19. Gods loue felt warme in our hearts, kin­dles in vs a loue to God againe, and a loue to all that beare his image, for his sake. And if we find this in our selues, we then indeed acknowledge Gods loue to vs in sending his Sonne into the world.

Here further note we, that the Sonne of God was sent of his Father, he was called and sent forth of his Father: God in his eternall counsell hauing designed his Sonne to the office of a Mediator, did in time exhibite and send him into the world. He tooke 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 himselfe often witnesseth, as Ioh. 10.36. Ioh. 10.36. Say ye of him whom the Father hath sanctified and sent into the world, Thou blasphemest, because I said I am the Sonne of God? Iohn 16.5. Ioh. 16.5. Now I go my way to him that sent me. Ioh. 17.3. Ioh. 17.3. This is life eternall, 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 learne hence, is this.

That we are by the example of Christ, to looke that the Doct. 5 office and calling we hold, and enioy, and vse, and exercise, The office & calling we hold & enioy, and vse, 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, vse, and exercise: especially the office being of an high na­ture, [Page 74] and an office of great weight, and of speciall vse and consequence, as the office of the Ministerie or Magistracie. The Lord often complaines, that some Prophets were not of his sending, they runne and he sent them not. Iere. 14.14. Ier. 14.14. The Phophets prophesie lyes in my name, I haue not sent them. Ierem. 23.21. Ier. 23.21. I haue not sent these Prophets saith the Lord, yet they runne. Rom. 10.15. Rom. 10.15. saith the Apostle, How shall they preach except they be sent? Such as exercise the office of the ministerie, must look to their sending, that they be sent of the Lord. And there is reason for it.

Reason. They are employed in the Lords speciall businesse, in his message, and in his embassage, and therefore they must haue their power, and authoritie, and commission from him; the Lord must send them, and giue them power and authoritie to exercise that office, Quest. they must be called and sent of God. If a­ny aske 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 Ministerie? I answer, Answ. by three things.

How a man may know that he is called of God to the office and function of the ministery Three things by which it may be knowne. 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 neuer sends any to execute an office, but he qualifies him with gifts fit for it. Saul was was annointed King by Samuel. 1. Sam. 10. The text saith, verse 9. God gaue him another heart, God gaue him an heart fit for his office. Ephes. 4.8. Ephes. 4.8. the A­postle saith, Christ ascending gaue gifts vnto men: and then he subioynes, verse 11. He gaue some to be Apostles, and some Pro­phets, and some Euangelists, and some Pastors and teachers.

Secondly, if he haue bene rightly designed to that office, by such as be in place of authoritie and gouernment: for God calleth ordinarily by the voice of his Church. Ephes. 4.11.

And thirdly, if the Lord haue giuen him an heart to be faithfull, and in truth of heart to vse the talent giuen to him to the best aduantage of gaining glory to God, and of brin­ging good to others, and he finds that the Lord giues a bles­sing to his labours: for thereby the Lord, as it were, sets his hand and seale to his calling, that he is called and sent of him; as the Apostle saith the Corinthians were the seale of his A­postleship, [Page 75] in that the Lord had blessed his labours amongst them. 1. Cor. 9.2. 1 Cor. 9.2.

First, this for the vse of it, besides that it discouers many Ʋse. 2 not to be called and sent of God, An Anabap­tisticall fancie met withall. it meets with that fancy of the Anabaptists, and of such fantasticke spirits, who thinke that any man on a priuate 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 howsoeuer they pretend such motions are from Gods Spirit, indeed they are from a spirit of vanitie and pride, and from the spirit of error and lyes, euen from the diuell. If a man would haue sound comfort touching his office and function, he must looke that he be called and sent of God, that God hath fitted him with gifts for that office, and that he hath bene designed to his office in a right manner, and that the Lord hath giuen him an heart to be faithfull, and to vse his gifts for the best good. If he finds himselfe so called and sent, he may assure himselfe of the Lords assistance in the execution of his office: yea of the Lords speciall protection ouer him, that the Lord will shield and protect him against iniuries and wrongs, so farre as shall be for his owne glorie and his good, and that such as do wrong him, shall be sure to feele the reuenging hand of God on them or theirs: and howsoeuer he be little regarded amongst men, yet his worke 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 findes himselfe called and sent of God, and this may cheare vp his heart in the time of his greatest troubles and opposition.

Obserue we further, the Apostle here calls Christ, Gods owne Sonne: God sending his Sonne in the similitude of sinfull flesh: thereby he puts a difference betweene Christ and all other sonnes of God, How Christ is Gods owne Sonne. as that Christ is the Sonne of God his Father in a peculiar manner, not by creation, as the Angels and A­dam were, nor by adoption, as all true beleeuers are, but by nature, euen by eternall generation, being begotten of the substance of his Father from all eternitie, his Father fully communicating to him his whole essence after an vnspeaka­ble [Page 76] manner, as the Prophet saith, Isai. 53.8. Who can declare his generation? And thus is Christ Gods owne Sonne, euen his eternall, and his onely begotten Sonne, of the same essence and substance, and coequall with the Father. And this is an high and heauenly Mysterie, farre beyond the reach of natu­rall vnderstanding.

The Arians searching into it by the strength of natu­rall reason, stumbled and fell into a foule and grosse errour: they denie the eternall Godhead of the Sonne, 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 owne Sonne, is this.

Doct. 6 That Christ is true and very God, begotten of his Father from all eternitie: Christ is true and very God begotten of his Father frō euerlasting. he was with the Father before all times, as Ioh. 1.1. Ioh. 1.1. In the beginning was the Word, and the Word was with God, and that Word was God. He is of the same eternall essence and substance with the Father, and he is true and very God. And for this we haue further plaine and plentifull euidence of Scripture. Phil. 2.6. Philip. 2.6. He being in the forme of God, thought it no robberie to be equall with God. Act. 20.28. Acts 20.28. Take heed therefore vnto your selues, and to all the flocke whereof the holy Ghost hath made you ouerseers, to feed the Church of God, which he hath pur­chased with his owne bloud. And who hath purchased the Church of God with his owne bloud, but Iesus Christ? Rom. 9.5. Rom. 9.5. The Apostle affirmes in plaine termes, that Christ is God ouer all, 1. Tim. 3.13. blessed for euer, Amen. 1. Tim. 3.16. Without contro­uersie, great is the mysterie of godlinesse, which is God manifested in the flesh. And to these we might adde many other testimo­nies of Scripture confirming this, that Christ is true and very God. Yea to this purpose serue the Propheticall predictions of the Prophets, spoken onely of the Lord of hoasts, and ap­plyed by the Apostles to Christ. And workes proper to God are truly ascribed to Christ, as to make the world, to forgiue sinnes, to know the hearts of men, and such like, and the mi­racles of Christ. All these do plainly euince and proue the e­ternall Godhead of Christ, that he is true and very God.

Obiect. Obiect. But will some say, Christ was sent of his Father, and [Page 77] so is inferiour to the Father, and being inferior to God, how then is he God?

Answ. Answ. Two equals by mutuall consent, may send one the other, and sending doth not alwayes imply inequalitie. A­gaine, one may be inferior to another two wayes; by nature, or by condition. How Christ is inferiour to his Father. Now Christ is not inferior to his Father by nature, for by nature he is one and the fame with the Fa­ther; but by condition, as he is the Mediator, as he did vo­luntarily of his owne accord abase himselfe, and take on him the shape of man, Philip. 2.7. He made himselfe of no reputa­tion, and tooke on him the forme of a seruant, and was made like vnto men, and was found in the shape as a man.

Obiect. Obiect. God hath his beginning of none, and therefore Christ is not God, because he hath his beginning of his Fa­ther.

Answ. Answer. Christ is the Sonne of the Father, not in respect of his Godhead, but in respect of his person: How Christ is the Sonne of the Father. for the Godhead of the Sonne is the same with the Godhead of the Father; the Godhead of the Father doth not beget, neither is the Godhead of the Sonne begotten. And so it still remaines a truth, that Christ is true and very God, yea he is true God of himselfe, equall to his Father in respect of his Godhead. And it was needfull that Christ the Mediator should be true and very God, because the infinite maiestie of God was offended by our sinnes, and God is both infinitly iust, Reason. and infinitly mercifull, and there must needs be presented to him such an one as might reconcile both these, euen one of the same na­ture with God himselfe, and equall with him in maiestie, in power, and in puritie, that might satisfie his infinite iustice, and ioyne him againe to his chosen in infinite mercy: and therefore needfull and necessary it was that Christ the Media­tor should be true and very God.

Now for the vse of this, it serues to discouer to vs the infi­nite Ʋse. 1 worth of Christ his bloud, Whence it is that Christ his bloud is of infinite worth and value. that his bloud is a most preci­ous bloud, euen of infinite worth and value: for why, it is the bloud of that person, who is not onely man, but true and ve­ry God also, and therefore of infinite price and value, and [Page 78] able to answer the iustice of God to the full, and to appease his infinite wrath against sinne. Let then Satan lay before thee the grieuousnesse of thy sinnes, and lay out to the vtter­most the greatnesse of Gods wrath against thee for the same, that the least of thy sinnes deserue the infinite wrath of God, as indeed it doth: yet if thou be able to hold out against him the bloud of Iesus Christ, apprehended by a true faith, thou shalt put him to flight, that is the bloud of Gods own Sonne, of his beloued Sonne, 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 sinne.

Ʋse. 2 Againe, is it so that Christ is true and very God? then comfort thy selfe whosoeuer thou art that truly beleeuest in Christ, Comfort to true belee­uers. here is a ground of sweet comfort for thee: for why, thou art one with him by faith, who is able to saue and deli­uer thee from death and damnation, from the diuell and all the enemies of thy saluation, which is a maruellous comfort: yea thou art one with him, who is both willing to saue thee, and will be sure to bestow on thee righteousnesse and life e­uerlasting. For why, thou art one with him who is true and very God, in whom is all fulnesse and perfection, not onely of power, but of mercy, and goodnesse, fauour, and louing kindnesse, who is not onely most powerfull, but most graci­ous also, and most ready to do thee good, and will neuer suf­fer thee to perish. It is Christ his owne argument of comfort, and of assurance, that none that are giuen to him shall perish. Ioh. 10.30. he saith in the two verses foregoing, I giue to my sheepe eternall life, & they shall neuer perish, neither shall any pluck them out of my hand. My Father which gaue them me is greater then all, and none is able to take them out of my Fathers hand: and then he subioynes, 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 giuen to me, shall euer perish, none can plucke them out of my hand, all the power of hell shall neuer be able to preuaile against any soule giuen to me.

In the similitude of sinfull flesh: that is, (as we shewed) en­dued with humane flesh, euen with a true body and a true soule, like to our sinfull bodies and soules, yet free from all spot of sinne: for the word similitude is not simply to be refer­red to the word Flesh, but to sinfull flesh; the Sonne of God was sent into the world, and tooke flesh on him like to our sinfull flesh: yet altogether free from sinne. Now from these words, In the similitude of sinfull flesh, we may in the first place easily gather and conclude the truth of Christ his humani­tie, and the abasement of the Sonne of God, to put them both together.

That Christ was true and very man, consisting of a body Doct. 7 and of a soule, as we do, in all things like to vs, Christ was true and very man, in all things like to vs, sinne onely excepted. sinne onely excepted. For it is not here said, that God sent his Sonne in sinfull flesh, but in the similitude of sinfull flesh, like to sinfull flesh. The Sonne of God taking flesh on him, did so farre abase himselfe, as he appeared like a sinfull man. And though our nature as Christ tooke it, was free from all spot and con­tagion of sinne, yet was it not free from the effects and fruites of sinne, it was subiect to those common infirmities which sinne brought on vs, euen to those infirmities that apper­taine to the whole nature of man, as to hunger, thirst, cold, nakednesse, wearinesse, to mortalitie, and death it selfe: inso­much as those that looked on Christ with a mortall eye, they could see nothing in him but that which appertaines to man, and they thought him to be nothing else but a meere man. Ioh. 6.52. The Iewes say, how can this man giue vs his flesh to eate? Yea those that looked on him with the eye of the body, they saw neither forme nor beautie in him to be desired, Isai. 53.2. Yea as the Prophet further addes, He was despised and reiected of men, he was full of sorrowes, and had experience of infirmi­ties. Phil. 2.7. the Apostle saith, He tooke on him the forme 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 naturall properties of a true body and soule, the like affections and in­firmities, without sinne, that other men haue, and was in sence and behauiour as other men are; yea he abased himselfe, [Page 80] and was content to be made inferiour, not onely to the An­gels, but to men of the meanest sort and condition: he was sold for thirtie peeces of siluer, he was thought not so wor­thy to liue as Barrabas the murtherer, he was ranked among theeues, when he hanged on the crosse he was accounted of and handled as a most vile sinner and wicked malefactor. All which prooue, both the truth of his manhood, and also his exceeding great abasement. And the truth of his man­hood may be further prooued by many euidences of Scrip­ture. Rom. 1.3. the Apostle saith, He was made of the seed of Dauid according to the flesh. Gal. 4.4. When the fulnesse of time was come, God sent forth his Sonne made of a woman: which proues that he was truly man. And many like testimonies of Scripture might be brought to this purpose, if it were need­full.

Now the reasons why the Sonne of God was incarnate, and became truly man like to vs in all things, sinne onely ex­cepted, are these.

Reason. 1 First, it was needfull that the Redeemer of Gods chosen should suffer and die, and should shed his bloud for their sinnes: for without shedding of bloud is no remission. Hebrewes 9.22.

Reason. 2 And againe, the iustice of God required that sinne should be satisfied for in the same nature wherein God was offen­ded; and it was the nature of man wherein sinne was com­mitted, and wherein God was offended: and therefore needfull it was, that the Sonne of God being appointed to the office of a Mediator and Redeemer, should be incarnate, and become truly man like to vs in all things, sinne onely ex­cepted. And we may resolue on this, as a certaine truth, that Christ was true and very man, like to vs in all things, ex­cepting sinne, and that the Sonne of God did so farre abase himselfe, as that he tooke on him our nature, together with the infirmities of it, common to the nature of man, and that he appeared like to a sinfull 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 sinne.

Now this truth first meets with all those opinions that Ʋse 1 are against the truth of Christ his manhood, Opiniōs that are against the truth of Christ his manhood cō ­futed. 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, vnder the forme of bread in the Sacrament, and yet not seene nor felt: these be meere fancies, ouerturning the truth of Christ his humanity: I will not stand on the particu­lar confutation of them. We for our parts are to acknow­ledge and beleeue the truth of Christ his manhood: that Christ became truly man, like to vs 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 foun­taine of all good things, but to vs it is as a fountaine scaled vp, and the flesh and manhood of Christ is the pipe or con­duite to conuey all good things to vs. By the flesh and man­hood of Christ we come to be ioyned to God, and to haue fellowship with God, and to be partakers of life, and of grace, and of all good things, 1. Ioh. 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 whosoeuer they be that denie the truth of Christ his man­hood, either directly or by consequent, they can looke for no true comfort in and by Christ, or from him: their faith is but vaine, and they are yet in their sinnes. Therefore learne we to know and to acknowledge the truth of Christ his man­hood. Many poore soules in the world, scarce know what Christ is.

Now for further vse of this; Is it so, that the Sonne of God Ʋse 2 did abase himselfe, and tooke our humane nature, The infinite­nesse of Christ his loue to his chosen, mani­fested in the incarnation of Christ. yea the common infirmities of our nature, and in that nature of ours became subiect to those infirmities that sinne brought on vs, to hunger, thirst, cold, nakednesse, and such like? oh then the greatnesse and infinitenesse of his loue to Gods chosen! In this he manifested his wonderful, vnspeakable, and infinite loue to them; we are not able to comprehend the gratnesse of it. And surely whosoeuer they be that haue a true feeling [Page 82] of that loue of his, in some measure shed abroad in their hearts, may assure themselues, that that loue of his is an end­lesse loue, and shall neuer faile them, but will vndoubtedly bring them to eternall happinesse and blisse. And they are bound to loue him againe, who hath so dearely loued them: Hath the Sonne of God out of his meere loue, left his throne of maiestie and glory, and as it were suspended and layd a­side his glorie, and appeared in the forme of a sinfull, weake and mortall man for thy sake, and art not thou bound to en­deuour to answer his loue, How our loue to Christ ought to be testified. by louing him againe? Yes doubt­lesse, thou art, and in testimony of thy loue to him againe, thou art to lay aside thy honour, thy credit, thy wealth, thy profit, thy pleasure, and the dearest things thou hast, yea thy life it selfe (if thou be called) for his sake. And thou art daily called of him by the Ministerie of his word, to lay aside thy pride, thy couetousnesse, thy vsury, thy drunkennesse, thy garish­nesse, thy carnall pleasures, and vaine delights: and doest thou perswade thy selfe thou louest the Lord Iesus, and yet will not lay aside any vnlawfull gaine, or any needlesse plea­sure, at his call and commandement? Doest thou thinke that thou couldst be content to haue thy flesh frie in the fire, to lay downe thy life for his sake if hereafter thou be called to it, and yet now when he cals thee to it by his word, thou wilt not lay aside thy pedling gaine, gotten by that damnable trade of vsury, nor a needlesse and vaine pleasure, no not so much as a cup of wine or beare, which thou knowest will di­stemper thee, nor an idle and vaine toy in thy apparell, and the like? Poore soule, thou doest but deceiue thy selfe, thou hast no dramme of true loue to the Lord Iesus: and hauing no true loue to him, thou canst haue no assurance of his loue to thee. No, no, if thou loue 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 wordes of the Apostle, 1. Cor. 16.22.

Ʋse 3 Last of all, did the Sonne of God abase himselfe so low as to take flesh on him, Exhortation to humillatiō from the ex­ample of Christ. yea the similitude of sinfull flesh? was he content though he were free from all spot of sinne, yet to be [Page 83] thought and reputed as a vile sinner, and to be dealt withall as a malefactor? How then ought we to humble and to a­base our selues, and to become as nothing in our selu [...]s, as indeed we are? If we haue any goodnesse in vs, it is of grace, it hath bene giuen vs, and we haue receiued it, 1. Cor. 4.7. How I say ought we to abase our selues, and to be brought to nothing in our selues, 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 learne the best of vs all, willingly and with contentment to vnder­go contempt and disgrace in the world, And to be pa­tient vnder iniuries and wrongs. and with patience to endure iniuries and wrongs, and many indignities which the Lord suffers wicked men to throw vpon vs. Such is our selfe loue, and such is the pride of our hearts, that we commonly swell, and our hearts rise vp in vs when we are disgraced, and when we are accounted base and vile, and haue reproaches and indignities cast vpon vs: but let vs consider with our selues, 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 dumbe, and as a sheepe before the shearer, so opened he not his mouth, Isay 53.7. and dost thou thinke much when such things befall thee, when thou hast disgrace and contempt and indignities cast on thee? But thou wilt say, I haue not deserued this or that disgrace at the hands of men. What did the Lord Iesus de­serue? In him was nothing at all deseruing 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 throwne vpon thee, yet the Lord sees iust 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 whosoeuer thou art, thinke on the example of the Sonne of God, that he abased himselfe, and tooke flesh on him, and was content to appeare in the similitude of sinfull flesh, euen to be thought and accounted a vile sinner, and to be dealt withall as a wicked malefactor. And if thou duely con­sider [Page 84] this, it will be a notable meanes to frame thee to qui­etnesse, patience, and contentment, when thou art most disgraced, and hast many wrongs and indignities cast on thee.

God sending his owne Sonne in the similitude of sinfull 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 ve­rie God, and true and very man, which points we haue al­ready stood on: so from hence we may easily gather the personall vnion of Christ his two natures: And the point hence further offered is this.

Doct. 8 That Christ is both God and man in one person: in Christ the Godhead and the manhood are personally vnited, Christ is both God and man in one person. and make but one person and one subsistence. Gods owne Sonne the second person in Trinitie, was sent into the world, and tooke flesh on him, and did assume the humane nature into vnity of person with his Godhead. So as we are to conceiue the manhood of Christ, not to be a person in it selfe, but one­ly a nature, and that it is receiued into vnity of person with the Sonne of God the second person in Trinity, and doth wholly and onely subsist in the same person; so that Christ is that Immanuell God with vs, [...] spoken of Isay 4.17. And to this purpose that is a plaine text, Ioh. 1.14. And the Word was made flesh, and dwelt among vs, and we saw the glory thereof, as the glory of the onely begotten Sonne 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 vnderstood. That the second per­son in the Trinitie the Sonne of God, tooke to himselfe the nature of man into vnity of person, and became incarnate, and so in Christ God and man were vnited into one person. It was needfull that Christ the Mediatour should be God and man in one person.

Reason. Because he vndertooke both to suffer and to satisfie for the sinnes of Gods chosen: and if he had bene onely God, he could not haue suffered; and if onely man, he could not haue satisfied. Therefore needfull it was, that he should be both God and man in one person: man that he might suffer, and [Page 85] God that he might satisfie.

And this serues to discouer the aduancement of our na­ture, Ʋse 1 that our nature in Christ is highly aduanced, The aduance­ment of our nature in Christ disco­uered. euen aboue the Angels, and doth excell all creatures, in wisedome, in goodnesse, and in holinesse, in power, in maiestie, and in glo­rie. God is in all creatures both good and bad by his essence, and by his presence and power, and he sustaines them in their being, life, actions, and motions; and he is in his Saints on the earth, by his grace and worke of his Spirit: in his Angels and Spirits in heauen, by fulnesse of glory: but in Christ a­lone is the fulnesse of the Godhead by personall vnion. So that our nature in Christ is exalted farre aboue all creatures: Yea, the manhood of Christ, Note. because it is personally vnited to his Godhead, is to be adored and worshipped with religious and di­uine worship: and when we pray to Christ, we are to pray to him as God and man. Indeed the manhood of Christ for it selfe and of it selfe is not to be worshipped with religious wor­ship, because it is a creature, but as it is receiued into vnitie of person with the Sonne of God, it is to be worshipped with the same worship that the Godhead is.

Againe, is it so that Christ is both God and man in one Ʋse 2 person? Comfort for all true belee­uers. then here is a ground of sweet comfort for all that truly beleeue in Christ. Hereupon they may assure them­selues, that Christ hath made perfect reconciliation betweene God and them, that he hath perfectly reconciled them to God his Father: for as the Prophet saith, Amos 3.3. Can two walke together except they be agreed? So, can God and man come so neare together as to be made one person, vnlesse there be a perfect reconciliation and agreement betweene 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 humane nature he performed the chiefe duties of a Mediator; and therefore the Apostle calls him, The Mediator betweene God and man, the man Christ Iesus. 1. Tim. 2.5. And his workes of mediation are of infinite worth, and value, and sufficiency, because his manhood is personally vnited to his Godhead, and so he is a [Page 86] perfect Mediator, a perfect reconciler of God and his chosen, and he hath made a perfect reconciliation betweene them: so that such as truly beleeue in Christ, may assure themselues, 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 addes a particular end of Christ his taking flesh on him, that it was for sinne: and saith, God sending his owne Sonne in the similitude of sinfull flesh, and for sin, condemned sinne in the flesh. That is, (as we shewed in opening the text) to take away, and to driue sinne out of our nature, euen to expell the blot and staine of nature, which did sticke in our flesh before Christ did assume and take our flesh on him, to expell that blot and staine vtterly out of that nature of ours which he tooke on him.

Now here obserue we, that for the abolishing of sinne out of our nature, the Sonne of God must descend from heauen, and take flesh on him, and become man, so hard a thing was it to expell and to driue sinne out of our nature. The point hence offered is this.

Doct. 9 That it is an exceeding hard thing to expell and to driue sinne out of our nature. It is a most hard thing to expell and driue sinne out of our nature but in part. The taking of sinne and corruption quite out of our nature, was no lesse then the worke of the Sonne of God taking flesh on him, and that not after the or­dinarie course of nature, by naturall generation; but after an extraordinarie manner, euen by an extraordinary worke of the holy Ghost aboue nature: for so he was conceiued in the wombe of the Virgine Mary, and so the taking of sinne out of our nature is a maruellous hard thing: yea the expel­ling and driuing of sinne out of our nature but in part, as it is in them that are truly regenerate, is a most hard worke, and it is wrought onely by the mighty and powerfull hand of God. The abolishing of sinne but in part, is so hard a worke, as it requires no lesse then the powerfull 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 [Page 87] are regenerate, are said to be borne of the Spirit, Ioh. 3.5.6. Ioh. 1.13. they are said not to be borne of bloud, nor of the will of the flesh, nor of the will of man, but of God. And the weak­ning of the power and strength of naturall corruption, and the abolishing of it in part, is said to be onely by the ver­tue of Christ his death; it requires no lesse 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 sinne might be destroy­ed, or might be weakened, and the strength of it broken, and made idle, fruitlesse, and vneffectuall; [...]. for so the word [...] signifies. Hence it is that the purging of the heart from corruption in some measure, and the sanctifying of it, is said to be euen a new creation. Psal. 51.10. Dauid prayes, Lord create in me a cleane heart: and creating (we know) is a worke of Gods owne hand, and a worke of his hand alone. And so it must needs be granted, that the expelling and driuing of sinne out of our nature but in part, is a most hard worke, and such a worke, as it requires no lesse then the mighty and po­werfull hand of God to effect it: And why? the reasons of it are these.

First, it is the altering and changing of nature: for sinne is Reason. 1 bred in the bone, it is rooted in nature, and is as naturall to vs as any thing we brought with vs into the world. A man begets his child in his owne image, and conueyes to it that corruption that he hath in his owne nature: yea holy and san­ctified parents cannot deriue their holinesse to their chil­dren, but they conuey onely that to them which is naturall in themselues. And therefore the expelling and driuing of sinne out of our nature but in part, must be effected by a po­wer aboue nature.

Againe, the rebellion of nature doth oppose and withstand Reason. 2 the worke of grace, and in regard of that opposition, it is a greater worke of God to make a man or woman a new crea­ture, by purging out the corruption of the soule, and by san­ctifying of it, then it was at the first to create and make their soules and bodies. And therefore on these grounds we may set downe this as a certaine truth: That the expelling and [Page 88] driuing of sinne out of our nature but in part is a most hard worke, and is wrought onely by the mighty and powerfull hand of God.

Ʋse. 1 Let no man then deceiue himselfe, let no man thinke it an easie matter, A deceiuing conceit to be auoyded. and a thing that he may do at pleasure, euen to shake off the vile lusts of his owne heart, and to breake off the corruption of it. It is a thing wherein many please them­selues, they fancy to themselues, that they are yet young, lu­stie, and strong, and they haue yet many yeares to liue, and they may yet follow the lusts of their owne hearts, and the vanities of the world, and may yet enioy the pleasures and delights of sinne, euen their carnall and sensuall 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 breake them off, and they will then follow them no longer. Poore soules, they do deceiue themselues exceedingly. Consider with thy selfe whosoeuer thou art that dost thus fancy to thy selfe; 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 breake off the lusts of thy heart, and turne from euill to good, which he hath appointed to be an act of all the dayes of thy life? And if thou liue to old age, dost thou thinke that then it will be an easie thing to offer violence to thine owne nature, to shake off the lusts of thine owne heart, and to breake off thine old sweet familiar sinnes, sinnes thou hast a long time accusto­med thy selfe to? Why custome in sinne hardens the heart, and addes strength to sinne, and by continuance in sinne, the corruption of nature gathers strength and growes stron­ger. The Prophet makes it as hard a matter to breake off a custome of doing euill, as to make the blacke Moore white, or the Leopard to change his spots, Iere. 13.23. Ierem. 13.23. Yea wofull expe­rience shewes it, that custome in sinne brings men to a ha­bit in sinne, and makes them senslesse of sinne. Tell a com­mon swearer of his swearing, and will he not sometimes de­nie [Page 89] it, and say he did not sweare? Custome of swearing hath taken away the sense of that sinne, and he knowes not when he sweares, and therefore take heed of thus deceiuing thy selfe: remember the truth now deliuered, that the expelling of sin out of our nature but in part, is a most hard work, Gods children find it so in themselues, they find they haue much ado to get the masterie of some one sinfull infirmitie. And therefore let not the diuell so blind thee, and thine owne de­ceiuing heart so misleade thee, as to make thee thinke, that thou mayest at thine owne time and leasure lay aside thy corruption, and breake off thy course of sinne, and so neg­lect the timely and carefull vse of the meanes. No, no, learne thou betimes to vse the meanes, euen the meanes the Lord hath sanctified to that purpose; be diligent in hearing, rea­ding, and meditation in the word of God. And seeing the driuing of sinne out of our nature, is a worke of Gods owne powerfull hand, seeke and sue to him, that he would vouch­safe to put his hand into thy bosome, and plucke off the foreskin of thine heart, and purge out the corruption of it, and expell and driue out the vilenesse and rebellion of it.

Againe, is it so that the expelling of sinne out of our na­ture Ʋse. 2 but in part, is a most hard worke, The whole praise & glo­rie of expel­ling sinne out of our nature is to be giuen to God. and wrought onely by the mightie and powerfull hand of God? then if thou find that worke wrought in thee, and sinne and corruption in any measure expelled out of thine heart, and the power of sinne broken, and the lusts of thine heart weakened, giue the whole praise and glory of that worke to the Lord, gaze not too much on the outward instrument, or on the excellencie of gifts of any that hath bene a meanes to do thee good, lest so thou giue part of the glory to the instrument; but haue an eye to the Lord, whose onely worke it hath bene, and remember that the best Ministers of God are but instruments, by whom the Lord hath wrought good on thee; blesse God for them, but giue him alone all the praise, & all the glory, for the good that hath bene wrought in thee. There is yet further matter of instruction offered from this second part of the verse. The [Page 90] Apostle saith, God sending his owne Sonne in the similitude of sinfull flesh, and for sinne, condemned sinne in the flesh. In these last words (as I shewed) the Apostle makes knowne what it was that Christ did which the Law could not do, namely this, that he condemned sinne, and wherein it was that he con­demned sinne, that it was in the flesh, and his meaning in these words is this. That the Sonne of God being sent into the world, and taking flesh on him, did indeed in that flesh and humane nature that he assumed, abolish sinne altoge­ther, and tooke it quite out of the way, that flesh of his being perfectly holy and pure, and free from all spot of sinne.

Now here in the first place we might easily take vp this truth: That the Sonne of God taking flesh on him, and being incarnate, did vtterly abolish sinne and corruption out of that Doct. 10 flesh and humane nature that he tooke: and his flesh, his hu­mane nature, In Christ our nature & the corruption of nature were seuered one from the o­ther. was conceiued and borne without all spot of sinne: the Sonne of God tooke mans nature on him, without any spot or staine of sinne at all: in Christ our nature, and the corruption of nature, were seuered one from the other. And to this purpose is that of the Angell to the Virgine Marie, Luke 1.35. That holy thing (saith he) which shall be borne of thee, shall be called the Sonne 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 conceiued and borne free from all spot of sinne, and was sanctified in the wombe of his mo­ther. 1. Pet. 1.19. the Apostle describing Christ, thus speakes of him, that He was a lambe vndefiled, and without spot: and this was prefigured in the Paschall lambe, which was to be without blemish, as the Lord commanded, Exod. 12.5. and in the lambes of the daily sacrifice, Num. 28.3. The Lord com­manded that those lambes should be without spot. Heb. 9.14. it is said, Christ offered himselfe without spot to God: he offered himselfe as man, (for so indeed did Christ offer himselfe) without any spot or staine of sinne at all, so that in him our nature and the corruption of nature were seuered one from the other.

And the reasons of it are these: first, in Christ our nature was Reason 1 receiued into vnitie of person with the Sonne of God the se­cond person in Trinitie, which it could not haue bene if it had bene defiled with the least spot of sinne.

Againe, secondly, Christ was a Sauiour, as he is both God Reason 2 and man: and if as man he had bene stained with the least spot of sinne, he could not haue bene a Sauiour to Gods chosen, he could neither haue bene made a sacrifice for them, nor righteousnesse to them: no then himselfe had stood in need of a Sauiour. And therefore doubtlesse this is a certaine truth, that the Sonne of God taking flesh and our nature on him, he did vtterly abolish sinne and corruption out of that flesh and humane nature that he tooke, and his flesh and his hu­mane nature was conceiued and borne without all spot of sinne. And if it be demanded, Quest. how Christ could take flesh and mans nature on him, and be conceiued and borne with­out all spot of sinne? I answer, Answ. it was by reason of his mira­culous and extraordinary conception, How Christ tooke mans nature on him without sinne that he was conceiued in the wombe of his mother after an extraordinary manner, euen by the power of the holy Ghost ouershadowing her, as Luke 1.35. and not by naturall generation: thence it was that Christ was conceiued and borne without, all spot of sinne. And that was a priuiledge proper to Christ alone, to be so conceiued and borne, because of his extraordinarie concep­tion; for all that come of Adam by naturall generation, are stained with originall sinne and corruption of nature: onely Christ was free from that staine, and that blot of naturall cor­ruption, because, though he came of Adam, and tooke the seed of man, yet not after the ordinarie course of nature, but after an extraordinary manner.

And therefore by the way, A Popish conceit met withall. that is an idle and an erronious conceit of the Papists, in that they hold that the Virgine Ma­rie was conceiued without spot of sinne, that is proper to Christ alone, in regard of his extraordinary conception by the holy Ghost. But haply some will say, We reade Iere. 1.5. Obiect. The Lord saith, He sanctified Ieremiah before he came out of the wombe, he was sanctified before he was borne; and therefore [Page 92] it is not proper to Christ alone to be sanctified in the wombe. Answ. I answer, the meaning of that place is, that the Lord set apart the Prophet in his eternall counsell to that office, and that is the sanctification there intended: & that appeares plainely in the words following, I ordained thee to be a Pro­phet vnto the nations: and so it makes not against that priui­ledge of Christ, it doth not infringe it, that he alone was con­ceiued and borne without spot of sinne. This therefore we are to hold as a certaine truth, that the Sonne of God taking flesh, our nature on him, he did vtterly abolish sinne and cor­ruption out of that flesh and humane nature that he tooke: and his flesh, his humane nature, was conceiued and borne without all spot of sinne, he being conceiued in the wombe of his mother after an extraordinary manner by the power of the holy Ghost.

Ʋse 1 Let this truth for the vse of it in the first place be thought on to this purpose. Christ is po­werfull to abolish sin out of all his members. Did the Sonne of God taking flesh, our nature on him, vtterly abolish sinne out of that flesh he took? surely then it must needs be, it holds by proportion, that Christ doth in some measure abolish sinne out of all those that are one with him. Did the Sonne of God vtterly and al­together abolish sinne out of that nature of ours that he re­ceiued into vnitie of person, and ioyned to himselfe by per­sonall vnion? and doth not Christ Iesus abolish sinne and corruption in some proportion out of all those whom he takes neare to himselfe, and makes one with himselfe by my­sticall vnion, and ioynes to himselfe by the bond of his Spi­rit? without question he doth. And therefore deceiue not thy selfe whosoeuer thou art, thinke not that thou art one with Christ, and that thou hast right and title to the sauing com­forts in Christ, vnlesse thou find it thus with thee: that sinne and corruption is in some measure abolished and taken out of thy heart. Surely the Sonne of God tooke sinne quite out of that nature of ours that he tooke on himselfe, and the same Sonne of God now incarnate, is as strong and as powefull as euer he was; he is able, and doubtlesse he doth abolish sin out of the hearts and soules of them that he makes one with [Page 93] himselfe by mysticall vnion. And therefore deceiue not thy selfe, 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 powerfull in thee as euer it was, and it breakes out on euery occasion: and if thou be but a little moued, thou powrest out the bitternesse of thy soule, in cursing, in swearing, in railing, and the like: if thou so thinke, then dost thou but deceiue thy selfe. Dost thou thinke that thou art one with the Sonne of God incarnate, and yet thou carriest thy selfe as a diuell incarnate, and as a limbe of the diuell, thou art a drunkard, a swearer, a rayler, and such like? No, no, if thou wouldest haue sound assurance that thou art one with the Sonne of God incarnate, euen one with Christ Iesus, neuer rest till thou find that he hath in some measure abolished sinne and cor­ruption out of thy heart, and out of thy soule, and that thou dost not rest in an externall forme of pietie, or in repressing onely the outward act of sinne, (for that may be and is ma­ny times in reprobates) but that the very roote of sinne is weakened and wounded in thee: thereupon thou mayest conclude to thy comfort, that thou art one with the Sonne of God incarnate, euen with Christ Iesus, and that thou hast right and title to the sweet comforts that are found in him.

Againe, is it so that the Sonne of God taking our nature Ʋse 2 on him, Comfort to all true belee­uers. did vtterly abolish sinne and corruption out of that flesh that he tooke? 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 Sauiour of Gods chosen: & hereup­pon all that truly beleeue in Christ, may assure themselues that he is a most absolute, and a most perfect Sauiour to them; he saues them, and he frees them, not onely from their actuall sinnes, but also from their defilement of nature, and from that remainder of sinne and corruption that abides in them, and stickes so fast to them, which so much troubles them, and which they many times complaine of. For why, he is a Saui­our, holy, harmelesse, vndefiled, separate from sinne and sin­ners, [Page 94] Heb. 7.26. not onely in his life, but in his conception and birth also, he abolished sinne and corruption out of that flesh of ours that he tooke, and he was conceiued and borne without all spot of sinne: and that most perfect holinesse and innocency of his humane nature, is imputed to them that tru­ly beleeue in him: and no lesse reckoned to them for hea­ling and curing of their defiled nature, then his suffering for the remission of their actuall sinnes: and that is a ground of excellent comfort to them, it might be further pressed, but I passe from it. One thing further I will note. The Apostle saith, the Sonne of God being sent in the similitude of sinfull flesh, and for sinne, condemned sinne in the flesh. He tooke flesh on him, and he did vtterly abolish sinne and corruption out of that flesh. Hence then it is cleare.

Doct. 11 That sinne and corruption may be remoued, taken away, and abolished, Sinne may be remoued frō the soule, and yet the soule remaine en­tire in all the powers and faculties of it. and yet the flesh and nature of man still abide. Sinne may be remoued from the soule, and yet the soule still remaine entire in all the powers and faculties of it. For in­deed naturall corruption is not a corruption of the substance of the soule: for then could not the soule be immortall, nei­ther could the Sonne of God haue taken mans nature on him without sinne; but it is a corruption that cleaues to the soule, and to the faculties of it, and it may be seuered from the soule, and yet the soule still remaine without any dimi­nution in the substance of it. And hence it is that corruption of nature, is said to be an euill that doth easily compasse about. Heb. 12.1. — [...]. Heb. 12.1. Cast away euery thing that presseth downe, and the sinne 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 euidence this truth, that sinne may be remoued from the soule, and yet the soule still remaine entire in all the faculties of it.

Ʋse. Comfort to such as grone vnder the bur­den of their naturall cor­ruption.And this serues for the comfort of those that grone vnder the waight of their naturall corruption, and are wearie of their sinfull infirmities, and would willingly shake them off. [Page 95] Know to thy comfort whosoeuer thou art, sinne is such a thing as may be seuered from the soule; the Lord is able to seuer it, and he will one day vtterly abolish it, and take it quite out of thy soule. He that seuered sinne and our nature in Adam in his creation, and likewise seuered sinne and our nature in Christ Iesus in his incarnation, he is able, and he will at length seuer sinne and thy nature at thy glorification. And as Moses said to the Israelites concerning the Aegyptians, Exod. 14.13. Saith he, The Aegyptians whom ye haue seene this day, ye shall neuer see them againe: so it may be said to thee that art a child of God, and dost sigh and grone vnder the burthen of thy corruptions and sinfull infirmities; the sinnes which now thou seest with griefe, and do much vexe and trouble thee, and are enemies to thy peace and comfort, the time shall come wherein the Lord will remoue them, and vt­terly abolish them, and take them quite out of thy soule, and thou shalt neuer see them more, and they shall neuer trouble thee any more. Thinke on that to thy comfort. Come we now to the fourth verse.

IN this verse our Apostle first makes knowne to vs, to what end it was that God sent his owne Sonne in the similitude of sinfull flesh, & for sinne condemned sin in the flesh, that is, to what end it was that the Sonne of God taking flesh on him, did vtterly abolish sinne and corruption out of that flesh, and out of that hu­mane nature that he tooke on him: as namely, that it was to this end and purpose, That the righteousnesse of the Law might be fulfilled in vs: And so he concludes and shuts vp that ground of comfort, layd downe verse the first, That there is [Page 96] a freedome from condemnation to them that are in Christ. Then secondly, he here falls againe on the qualification of the persons to whom that freedome belongs, repeating it againe word for word, as he deliuered it verse 1. That they are such as walke not after the flesh, but after the Spirit.

Interpretatiō.I will now as briefly as I can, cleare the words of this verse touching the sense of them. That the righteousnesse of the Law, or euen that righteousnesse of the Law, or that which the Law of right requires (for so the word signifies) The meaning is, that righteousnesse which the morall Law of God re­quires of men, that they may be found perfectly iust, holy, and pure in Gods sight, being throughly conformed to the will of God reuealed in his Law, in their soules, in their bo­dies, inwardly and outwardly, in their minds, wills, and affe­ctions: that is the righteousnesse of the Law here meant and intended by the Apostle. For as reuerend Beza saith well, when to remission of sinnes, and perfect actuall obedience to the Law of God, there is added and adioyned perfect puri­tie and holinesse of our nature, then are men perfectly iust 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 leauing any thing vnperformed that it requires. In vs. These words haue some difficultie in them, they much trouble Interpreters: for indeed it is somewhat hard to con­ceiue, how the righteousnesse of the Law is fulfilled in vs, who are, not onely sinfull by nature and before our regene­ration, but haue sinne still abiding in vs in part, though we be regenerate, euen after regeneration and new birth, and when we are truly sanctified. Therefore it may seeme strange that the Apostle should thus speake, That the righteousnesse of the Law might be fulfilled in vs: but for the right vnderstanding of these words, we are to marke the context, and to consider them together with that which goes before them, and that which followes after them. The Apostle saith, God sent his owne Sonne in the similitude of sinfull flesh, and for sinne condemned sinne in the flesh: that is, vtterly abolished sinne out of that [Page 97] flesh and nature of ours that he tooke, that the righteousnesse of the Law might be fulfilled in vs, we being one with him by faith, and by the bond of his Spirit, euidenced and testified by this (as the Apostle subioynes) that we walke not after the flesh but after the Spirit: so that these words, in vs, are thus to be conceiued; in vs that are one with Christ by faith, and mem­bers of Christ. Yea but there remaines a doubt: Obiect. Is the righ­teousnesse of the Law fulfilled in vs that are one with Christ? we are imperfectly holy, though we be members of Christ. I answer, We being one with Christ by faith, Answ. and members of Christ, the righteousnesse of the Law is fulfilled in vs, not by inherency, but by imputation and application, not by san­ctification inherent in our owne persons, but by imputation of Christ his most perfect holinesse to vs. For we being one with him and he with vs, that which is his is ours, and that which is in him as the Mediator, it is in vs, he being made to vs of God, wisedome, and righteousnesse, and sanctification, and re­demption, 1. Cor. 1.30. So the meaning of the Apostle, in say­ing, That the righteousnesse of the Law might be fulfilled in vs, is this, that the righteousnesse of the Law might be fulfilled in the Son of God incarnate, in Christ, as inherent in him, and in his person, and in vs that are one with him by faith, by impu­tation and by application. It is to be obserued (as reuerend Beza well obserues,) that the Apostle saith not, that the righ­teousnesse of the Law might be fulfilled by vs, or of vs, or by any righteousnesse inherent in our owne persons, but in vs, because it is to be found in Christ whose members we are, we truly beleeuing in Christ: Which walke 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 liue not ac­cording to the motion and guidance of the corruption of our owne hearts, as we are acted and moued by the lusts of our corrupt hearts, but according to the motion and guidance of the Spirit of grace and sanctification. Thus then conceiue we the meaning of the Apostle in the words of this verse, as if he had said:

That the righteousnesse which the morall Law of God requires [Page 98] of men, that they may be found perfectly iust, holy, and pure in Gods sight, being euery way conformable to the will of God reuea­led in his Law, might be fully accomplished, and so the full per­formed in the Sonne of God incarnate, in Christ, as inherent in him, and in his owne person: and so in vs by imputation and by ap­plication, we being his members and truly beleeuing in him, that being euidenced and testified by this, that we liue 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 obserue we, that the Apostle expressing the end of Christ his taking flesh, saith: the end of it was, That the righteousnesse of the Law might be fulfilled in vs. The Sonne of God taking flesh, our nature on him, did vtterly abolish sin and corruption out of that nature, to this end, that thereby the perfect righteousnesse which the morall Law of God re­quires, might be fulfilled. Hence then it is cleare, the context plainly yeelds it,

Doct. 1 That the righteousnesse required in the morall Law of God, The morall Law of God requires puri­tie of heart & soule, and cō ­formitie to it, as wel in mans nature as in his thoughts, words, and actions. is not onely outward conformitie and outward obe­dience, but it is also inward holinesse and puritie: and the conformitie to the Law of God, which the morall Law of God requires, is a perfect conformitie to it, not onely in the outward man, but in the very heart, and soule, 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 puri­tie, as well as his thoughts, words and actions. And to this purpose is that Deut. 6.5, 6. Deut. 6.5.6. Thou shalt loue the Lord thy God, with all thine heart, and with all thy soule, and with all thy might. And these words which I command thee this day, shall be in thine heart. Which words are remembred by the expounder of the Law, Luke 10.27. Luke 10.27. Thou shalt loue the Lord thy God, with all thine heart, and with all thy soule, and with all thy strength, and with all thy thought. 1. Thess. 5.23. 1. Thes. 5.23. the Apostle prayes that the Thessalonians may be holy, not onely in body and soule, but also in spirit; there ought to be holinesse and puritie in their very spirits. 1. Tim. 1.5. the Apostle saith, The end of [Page 99] the commandement is loue out of a pure heart. The Law of God requires the puritie of heart and soule, and that the very na­ture of man be conformed to it in holinesse and puritie, 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 Reason. 1 God, is of perfect puritie and holinesse, and it expresseth the mind and will of God touching all morall matters; and his will is most holy, pure, and heauenly, like to his most ho­ly Maiestie, and it must needs require a proportionable pu­ritie. And

Againe, the morall Law of God, for the nature of it, is all one with that originall puritie and holinesse that was placed in man in his first creation, euen with the image of God stan­ding in perfect holinesse and righteousnesse, and therefore doubtlesse it requires puritie of heart and soule, and that the very nature of man be conformed to it in holinesse and puri­tie, as well as his thoughts, intentions, words and actions.

Now then, this truth serues to discouer to vs the absolute Ʋse 1 perfection of Gods Law; A discouerie of the absolute perfection of Gods Law. and we may on this ground iustly say with Dauid, Psal. 119.96. There is an end of all perfection, but the Law of God is exceeding large: it meets with all sinnes, both actuall and originall, both the sinnes of mens hearts and the sinnes of their liues, yea with the very corruption of na­ture, and want of originall holinesse and puritie. Euen the want of that holinesse and puritie that ought to be in the na­ture of man, is against the Law of God, that requires holi­nesse and puritie of heart, and soule, and in the very nature of man. An Anabap­tisticall con­ceit met with­all. And it is a grosse and erronious conceit which some A­nabaptisticall spirits hold, that the corruption of nature is nei­ther against Gods Law, nor in it selfe sinne; and that God gi­ueth vs not any Law in our conception and birth. That is the assertion of some idle braines, and that is vtterly false, it can­not stand with the truth now deliuered. The want of con­formitie to the Law of God in a mans conception and birth, and the want of originall holinesse & puritie, is against Gods Law: the Law of God requires conformitie to it, not onely [Page 100] in mens actions, but in their nature, and the want of such conformity is deadly and damnable in it selfe, and makes a man subiect and lyable to the curse of the Law.

Ʋse 2 Againe, is it so that the Law of God requires puritie of heart and soule, The Popish opinion that men may ful­fill the Law of God in this life, confuted. and that the very nature of man be confor­med to it in holinesse and puritie, as well as his thoughts, words, and actions? who then is able in the time of this life, in his owne person, perfectly to fulfill the Law of God? who is able to reach to that perfect puritie the Law of God re­quireth? Surely none liuing, being but a meere man; for alas there is impurity and defilement of nature cleauing to the best and most holy, so long as they liue on the face of the earth. And it is a dotage of the Papists to say as they do, that men may fulfill the Law of God in this life: and they are ignorant of the righteousnesse 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 grosse ignorance in blind people to say, they can keepe the Commandements of God as well as God will giue them leaue, therein they shew themselues grosly ig­norant.

Ʋse 3 Lastly, on this ground of truth, that the Law of God re­quires puritie of heart and soule, An vniust im­putation cō ­monly cast on Gods chil­dren remo­ued. and that the very nature of man be conformed to it in holinesse and puritie, take we no­tice of a wrong and vniust imputation that is commonly cast on Gods children, and such as truly feare God; the world commonly thinkes, that they are too strict, and too precise, and too curious, and that they make more ado then they need. Yea worldly minded men sticke not sometimes to charge it on them as a foule fault, that they are too strict, and too precise, and that they are singular. Why say they, cannot they content themselues to be neighbour-like, and to liue a ciuill, 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 apparell? they are more nice then wise, they make more ado then they need. Poore soules, they that thus thinke or speake, they consider not the righteousnesse of Gods Law, what that [Page 101] requires at the hands of men. Can men be too strict in yeel­ding obedience to the Commandements of God? can men go too farre 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 soule, and that the very na­ture of man be conformed to it in holinesse and purity, as well as his thoughts, wordes, 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 reuealed in his word. It is not thy outward conformity to the Law of God, thy ciuill, honest, and orderly life, that wil yeeld thee true comfort in time of triall, in the houre of death, or day of iudgement: no, no, if thou trust to that, it will deceiue 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 reuealed in his word, we must la­bour in truth, (though not in perfection) yet in truth to yeeld obedience to the Law of God, not onely in our bodies, but but also in our hearts, soules 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 righteousnesse: and that will yeeld vs 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 righte­ousnesse of the Law might be fulfilled in vs: that Gods Com­mandements may be kept, and that men may fulfill 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 righteousnesse of the Law might be fulfilled: and he would ground it on this con­text, because it is here said, that God sent his owne Sonne in the similitude of sinfull flesh, and for sinne condemned sinne in the flesh, that the righteousnesse 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 [Page 100] [...] [Page 101] [...] [Page 102] righteousnesse of the Law might be fulfilled by vs, or of vs, as by any righteousnesse inherent in our persons; but in vs, namely by Christ as inherent in him, and so in vs by imputa­tion, he being made righteousnesse to vs 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 fulfill the Law of God, A proposition not found in Gods booke. we find not that proposition in all the booke of God, neither can it be gathered from thence: indeed by the grace of Christ men are enabled to yeeld obedience to the Law of God in some measure, but not perfectly to fulfill it in the time of this life. The best and most holy that liue 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 owne persons per­fectly to keepe and fulfill the Law of God. And though true beleeuers cannot perfectly fulfill the Law of God in their owne 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 neuer proue that Christ inten­ded any such thing. When Christ satisfied the Law for the faithfull, his intent and purpose in fulfilling the righteous­nesse of the Law was, that true beleeuers might haue that righteousnesse of his imputed to them to their iustification. So that the Papists cannot fasten it on this text rightly vnder­stood, that men may fulfill the Law of God in their owne persons in the time of this life.

In the next place obserue we, that the Apostle here saith, that the righteousnesse of the Law might be fulfilled in vs, meaning that the righteousnesse of the Law might be fully accomplished in Christ as inherent in him, and in his person, and so in vs 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 vp this con­clusion.

Doct. 2 That the righteousnesse 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 beleeuing in Christ, as if it were in our selues. The perfect fulfilling of the Law of God performed and done in [Page 103] 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 our selues had done it in our owne persons. And this truth is not only grounded on this text, but in other places of Scripture. We haue further euidence 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. Euen 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 iust and righteous, as if they themselues 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 righteousnesse to euery one that beleeueth: as if he had said, Christ hath not onely determined and put an end to the ceremoniall Law of God, both for signification and promise, but he is also the end and perfection of the morall Law of God: he hath per­fectly in his owne person accomplished the morall Law, and that not for himselfe, but for righteousnesse to euery one that truly beleeues in him. His fulfilling of the morall Law of God for righteousnesse of euery one that truly beleeues in him: 1. Cor. 1.30. 1. Cor. 1.30. the Apostle speaking of himselfe and other true beleeuers, he saith, Christ is made to vs of God righteousnesse, and sanctification, and redemption. And againe, 2. Cor. 5.21. 2. Cor. 5.21. he saith, God made him (that is Christ) to be sinne for vs who knew no sinne, that we truly beleeuing in him, might be made the righ­teousnesse of God in him. And to these we might adde other e­uidences of Scripture if it were needfull, clearing and confir­ming this truth, that the righteousnesse of the Law of God fulfilled and fully accomplished in the person of Christ, is as truly ours, we truly beleeuing in Christ, as if it were in our selues, and as if we our selues had done it and fulfilled it in our owne persons.

And the reason and ground of this is, Reason. that neare vnion and coniunction that is betweene Christ and true beleeuers. Christ and true beleeuers are most nearely vnited and knit together; true beleeuers are flesh of his flesh and bone of his [Page 104] bones. Ephes. 5.30. Ephes. 5.30. that by vertue of that neare vnion true beleeuers haue fellowship and communion with Christ in all his benefits, and in all things done by him as the Mediator of the new couenant: and that which is his is theirs, they par­take in it; and that he hath done as Mediator is accompted as done by them. And therefore doubtlesse this is a certaine truth, that the righteousnesse of the Law of God fulfilled and fully accomplished in the person of Christ, is as truly and as really ours, we beleeuing in Christ, as if it were in vs, in our selues, and as if we had fulfilled it in our owne persons.

Ʋse 1 Now then this being a truth, in the first place it discouers to vs, A scornefull terme giuen by the Papists to the righte­ousnesse of Christ impu­ted to true beleeuers, met withall. that the Papists are deceiued, and that they are blinded in their owne conceit, in that they thinke, and sticke not to vtter it, that the righteousnesse of Christ imputed to true be­leeuers, is but a putatiue iustice, an imaginarie and a phan­tasticall righteousnesse, for so they speake of it scornefully and disgracefully: They say, it is but an idle thing, and a meere fancy that we hold; that true beleeuers are iustified by Christ his righteousnesse imputed to them. They are deceiued, the doctrine now deliuered shewes plainly, that the righteous­nesse of Christ imputed to true beleeuers, is a true reall righ­teousnesse, euen the righteousnesse 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 themselues, and as if they themselues had fulfilled it in their owne per­sons.

Obiect. Obiect. Why then say they, you make true beleeuers as iust and as righteous as Christ himselfe, if the righteousnesse of the Law of God fulfilled in the person of Christ be as tru­ly and as really theirs, as if it were in themselues, and as if they themselues had fulfilled it in their owne persons, then it seemes that they are as iust and as righteous as Christ him­selfe?

Answ. Answer. We answer them: It followes not, that because the righteousnesse of the Law of God fulfilled in the person of Christ, is as truly theirs as if they themselues had fulfilled it, therefore they are as iust and as righteous as Christ himselfe: [Page 105] for though the same righteousnesse 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 fountaine: but it is theirs onely by imputation and by application.

And againe, it is in the person of Christ in that measure, as it is sufficient and able to iustifie many, euen many thousands, but it is theirs being imputed to them, onely so farre as it serues to iustifie their particular persons in the sight of God; and therefore this makes nothing against the truth of the do­ctrine now deliuered.

Againe, is it so that the righteousnesse of the Law of God Ʋse 2 fulfilled in the person of Christ, is as truly and really ours, How we may truly say, that we fulfill the Law of God, and do merit life and salua­tion. we truly beleeuing in Christ, as if it were in vs, in our selues, and as if we our selues had fulfilled it? surely then we may be bold to say, that in Christ (we beleeuing in him) we fulfill the Law of God, and we merit life and saluation, though in our selues, and as of our selues, there is nothing but matter deser­uing the wrath of God, and our best actions, if the Lord should examine them by the strict rule of the Law, deserue the curse of the Law, and our iustification and saluation is meerely of grace; yet in Christ his righteousnesse being im­puted to vs, we are accounted worthy of eternall life and sal­uation. Note. And the doctrine of free iustification by the righteousnesse of Christ, and by his perfect holinesse and puritie imputed, doth not ouerturne the Law of God, they may well stand together, true be­leeuers are iustified by the righteousnesse of the Law, not inherent in themselues, or done and performed by them in their owne persons, but by the righteousnesse of the Law fulfilled in the person of Christ, and inherent in him, and made theirs, of the meere mercy, and of the free grace and fauour of God, by imputation and by ap­plication. And so the truth now deliuered may further serue as a ground of sweet and excellent comfort to all and euery one that truly beleeues in Christ: for why.

Is it so, that the righteousnesse of the Law of God fulfilled Ʋse 3 in the person of Christ, is as truly and as really ours, Comfort to true belee­uers. (we tru­ly beleeuing in Christ) as if it were in vs, euen in our owne [Page 106] persons, and as if we our selues had fulfilled it. Then take no­tice of this to thy comfort whosoeuer thou art; thou truly be­leeuing in Christ, thou art as iust 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 righteousnesse to thy iustification in Gods sight; thou hast such holinesse and righteousnesse as will abide the triall, and will beare thee out before the iudgement seate of the Lord, and against which the Lord himselfe cannot take exception. For why, the righteousnesse 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 beleeuing in Christ, as if it were in thy selfe in thine owne person, and as if thou thy selfe hadst fulfilled it: and that may be a ground of sweet comfort to thee. If the righteousnesse seruing to thy iustification in Gods sight, were that which is inherent in thy selfe, or the good workes done by thy selfe, as the Papists teach, thou mightest iustly doubt of the sufficiency of it, and feare whe­ther thou hadst done enough to that purpose or no, but being the righteousnesse of the Law fulfilled in the person of Christ, and inherent in him, thou hast no cause of any such doub­tings or feare. No, no, thou hast most absolute holinesse, and puritie, and righteousnesse, thou wantest no righteousnesse to thy iustification in the sight of God, nor any merit to thy eternall saluation: yea know it to thy comfort, that the righ­teousnesse of the Law of God fulfilled in the person of Christ, being as truly thine as if thou hadst fulfilled it, thy righteousnesse to thy iustification in Gods sight can neuer be lost, it is laid vp 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 righteousnesse that is inherent in thine owne person may decay, and may be wea­kened, and may be lost in part, but the righteousnesse of the Law fulfilled in the person of Christ, imputed to thee for thy iustification in Gods sight, that can neuer decay nor be lost in any measure, but that remaines whole and entire to thee [Page 107] for euer: and that is a ground of vnspeakable comfort to e­uery child of God, euen to euery one that that truly beleeues in Christ.

Now the words the Apostle here subioynes, Which walke not after the flesh, but after the Spirit, we had verse 1. I will not therefore stand on the particular doctrines they affoord to vs, onely note we thus much. The Apostle here saith, God sent his owne Sonne in the similitude of sinfull flesh, and for sinne condemned sinne in the flesh, that the righteousnesse of the Law might be fulfilled in vs, that is, in the Sonne of God incarnate, as inherent in him, and in vs by imputation and ap­plication, we being one with Christ: and for euidence of that he subioynes. Which walke not after the flesh, but after the Spi­rit. Whence we may gather.

That onely they that walke after the Spirit, Who they be for whom the righteousnes of the Law was fulfilled in the person of Christ. onely they that liue according to the motion and guidance of the Spirit of grace and sanctification, haue the righteousnesse of the Law fulfilled for them in the person of Christ: and on the contrary, they that walke after the flesh, they that liue as they are acted and moued by the lusts of their owne hearts, they haue no righteousnesse performed for them, Christ was not concei­ued holy and pure for them, nor fulfilled the Law of God for them, nor died fot them, they haue no assurance of it. Come we now to the fift verse.

OVr Apostle hauing in the verse foregoing fal­len againe on the qualification of the persons to whom freedome from condemnation be­longs, as that they are thus qualified: They walke not after the flesh but after the Spirit, and made an opposition betweene those two, to walke after [Page 108] the flesh and to walke after the Spirit, that true beleeuers walke not after the flesh but after the Spirit; in these two verses, 5.6. he further layes forth that contrariety. And first he shewes that there is a contrariety betweene those that walke after the flesh and those that walke 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 walke after the flesh, or they that are after the flesh, for so speakes the Apostle, they are thus disposed, they sauour 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 sauour the things of the Spirit: and by this contrariety of dispositions he proues, that true beleeuing iusti­fied persons walke not after the flesh but after the Spirit. For (saith he) they that are after the flesh, sauour the things of the flesh, but they that are after the Spirit the things of the Spirit. Then secondly, the Apostle shewes that there is a contrarietie betweene those that walke after the flesh & those that walke after the Spirit, in respect of their ends, that their ends are contrarie, verse 6. I will lay forth that contrarietie when we come to the handling of that verse. Now to keepe within the compasse of the 5. verse, setting forth the contrarietie that is betweene 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.

Interpretatiō. 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 carnall, vnregene­rate, and to be nothing but flesh and corruption, as Christ saith, Ioh. 3.6. Ioh. 3 6. That which is borne of the flesh is flesh: it is no­thing but a lumpe of sinne and corruption, and so the Apostle, meaning is this: they that are carnall, vnregenerate, as yet in their naturall state and condition, they that haue the flesh ru­ling in them and ouer them, and are acted and guided by the euill motions and lusts of it, they sauour the things of the flesh. The word here rendred sauour, comprehends the actions and operations both of the vnderstanding and will: we find it in [Page 109] 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 aboue: the same originall word is there vsed, [...]. 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 thinke of those things, they affect them, and loue and like them, they care for them, and desire them, and seeke after them, and those things are sweet, and sauourie, & pleasing to them, and they well relish them. So much is com­prised vnder that word, they sauour. The things of the flesh. By things of the flesh, we are to vnderstand not onely such things as are simply euill in themselues, euen such euill workes of the flesh as sinfull corruption moues men to, as namely, such as are reckened vp, Galat. 5.19.20.21. Adultery, fornication, vncleannesse, wantonnesse, idolatrie, witchcraft, hatred, debate, emulation, wrath, contentions, seditions, heresies, enuie, murthers, drunkennesse, gluttony, and such like; but such things also as pertaine to this life, and are things of this world, and not euill in themselues and of their owne nature, but become euill to the wicked, they affecting and seeking after them with wicked mindes and after a wrong manner, and abusing them; euen these also are things of the flesh, as knowledge of arts and sciences, meate, drinke, apparell, riches, honour, and the like. But they that are after the Spirit: that is, on the contrarie, 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 vnder the corruption that in part abides in them, and stirring them vp to good things pleasing to God. They sa­uour: that is, they mind and affect the things of the Spirit, they muse and meditate on those things, they loue and like them, and seeke after them, and they are sauorie, and sweete, and pleasing to them. Euen the things of the Spirit. By things of the Spirit, we are to vnderstand the contrarie to the things of the flesh, namely, such things as are the works of the Spi­rit, holy workes, as those spoken of, Galat. 5.22.23. Loue, ioy, [Page 110] long suffering, gentlenesse, goodnesse, faith, meeknesse, temperance, and all such things as are heauenly and spirituall, and per­taine to Gods kingdome, and to life and godlinesse, 2. Pet. 1.3.4. Thus then briefly conceiue we the meaning of the Apo­stle in the words of this verse, as if he had said:

For they that are carnall, vnregenerate, and as yet in their na­turall 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 loue and like, and they desire and seeke after such things as are simply euill in themselues, or things that pertaine onely to this life, and things of this world, which being not euill in themselues, yet become euill 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 sauorie, and pleasing to them, they will rellish 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 workes of the Spirit, holy things, things that are heauenly and spirituall, and pertaine to life and goodnesse, those are the things they loue and like, and those things are sauorie and sweete, and pleasing to them.

First obserue we, that the Apostle here ranging and diui­ding men into two sorts, that they are either after the flesh or after the Spirit, they are either carnall or spirituall, either re­generate or vnregenerate: he saith, the one sort, they sauour, they mind, and they affect the things of the flesh; and the o­ther, they sauour, they mind, and they affect the things of the Spirit. Hence then note we thus much:

Doct. 1 That there is an opposition betweene the regenerate and vnregenerate, The regenerate and vnre­generate are of contrarie mindes and affections. betweene the godly and the wicked, in their minds and in their affections; they are of contrarie minds, and of contrarie wils and affections. The godly they mind and af­fect, they loue and like good things, things heauenly and spirituall: But the wicked and vnregenerate, they mind and affect, they loue and like things earthly and carnall, those are the things that are sweet and pleasing to them: and so they are carried contrarie wayes in their mindes and dispositions. Philip. 3.19. Philip. 3 19. the Apostle describing Epicures and carnall per­sons, [Page 111] he saith of them in plaine termes, They mind earthly things: their mindes and their affections are set on those things. But saith he, (speaking of himselfe and others truly regenerate, verse 20.) Our conuersation is in heauen; our minds are lift vp aboue the things of the earth, we mind things hea­uenly and spirituall, our whole disposition and carriage is in heauen. Psal. 4.6.7. Psal. 4.6.7. saith Dauid, Many say, who will shew vs 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 seeke after, and the things they enquire after, and they say, who will shew vs any good in respect of worldly things? But Lord lift thou vp the light of thy countenance vpon vs, thou hast giuen me more ioy of heart, then they haue had when their wheate and their wine did abound. That was Dauids mind, and that was his affection: and to this purpose it were easie to bring further euidence clearing this truth, that there is a con­trarietie betweene the regenerate and the vnregenerate, be­tweene the godly and the wicked, in their mindes and in their affections, and that they are of contrary mindes, and of cōtrary dispositions. And no maruell though it be so: for why,

They are of contrary natures, Reason. and they are vnder contrary regiments and powers: the godly and regenerate, they are vnder the power of grace; the wicked and vnregenerate vn­der the power of sinfull and corrupt nature: and therefore no maruel though they be carried contrary wayes in their minds and dispositions.

Now then in the first place this must teach vs, not to stand Ʋse 1 amazed, It is no strāge thing that there is so lit­tle agreement betweene the godly and the wicked. and to wonder that there is so little agreement be­tweene the godly and the wicked, and that they are many times at iarre, and discord, and difference one with another: we are not to thinke it strange, as Prou. 29.27. that a wic­ked man is an abhomination to the iust, and he that is vpright in his way, is abhomination 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 speciall cause of it, they are of contrary minds, and of contrary dispositions. We know it is similitude and likenesse of mindes, and affections, and dis­positions, [Page 112] that drawes men together, and combines them, and makes them loue 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 anie long continuance, and therfore it is that the godly and the wicked are commonly at such ods 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 perceiue they are not of their minds, and they are not disposed as they are; yea the wicked speake euill of the godly, because the godly like not those things that they like, and because they runne not with them to the same excesse of riot. 1. Pet. 4.4. 1. Pet. 4.4. The workes of the godly are good, the workes of the wicked are euill, and therefore they hate them, and cannot away with them, as Cain hated Abel. 1. Ioh. 3.12. 1. Ioh. 3.12. Wicked men though they pretend other causes why they cannot abide the godly, as that (forsooth) they are hypocrites, yet in deed 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 betweene Cain and Abel, Isaac and Ismael, Dauid and Saul, Christ and the Iewes, and thus it will be to the end of the world. There is enmitie betweene the seed of the woman and betweene the seed of the serpent, and there is dislike and disagreement betweene the godly and the wicked, because they are of contrary mindes, and of contrary dispositions: and therefore we are not to maruell at it, when we see that the one cannot abide the other.

Ʋse 2 Againe, is it so that the godly and the wicked are of con­trary mindes, The reason why the god­ly and religi­ous cannot ioyne in fel­lowship and societie with the wiked. and of contrary dispositions, and they sauour contrary thing? surely then it cannot be, that the godly and such as are truly religious, should ioyne societie and fellow­ship with the wicked, and consort with them vnnecessarily, 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 vngodly vnnecessarily: it is a griefe to Gods children to be in the company of the wic­ked [Page 103] accidentally. Dauid cried out, Psal. 120.5. Wo is me that I remaine in Meshech, and dwell in the tents of Kedar: the good man was grieued that he was forced to liue among the wicked but for a time. And doubtlesse thus it is with such as are truly religious, it is euen irksome and tedious to them to remaine among the wicked but for a time. And know it who­soeuer thou art, that it is a shrewd signe thou hast no sound­nesse of grace in thine heart, if so be thou canst familiarly consort and conuerse with the wicked, and that vnnecessari­ly, as it is the maner of some. Canst thou be familiar, and that vnnecessarily, with wicked and gracelesse persons, such as are enemies to God and all goodnesse, and blaspheme the truth of God, and speake euill of the wayes of God, and o­pen their mouthes wide against the professors of the truth? Canst thou sit with them, walke and talke 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 sooth them vp in their vilenesse, which is a soule fault and sin in thee; or else if thou haue soundnesse of grace in thine heart, thou hearest and seest that which is a griefe to thy soule, 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 contrarie mindes, and of contrary dispositions, and that which is sauo­rie to the one is vnsauorie to the other; good things are sweete and pleasing to the godly, and they delight to be spea­king of them, but to the wicked they are harsh and vnplea­sant, and they sit as on thornes when they heare them spoken of; and so carnall things are sweete, sauorie, and pleasing to the wicked, and they commonly fome out filthinesse, ribal­drie, and rotten speeches with delight, which if the godly heare, they heare with griefe and vexation to their soules: 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 sauorie, and pleasant, and tastfull to the one, and vnsauorie, and vnpleasant, and bitter to the o­ther? surely no, they cannot. No more can the godly and [Page 104] the wicked delight in the same things, and as it were feed on the same things with delight, they sauour contrary things; that which is sauorie to the one, is vnpleasant and vnsauorie to the other, therefore they cannot consort together with comfort. And think not that thou canst so handle the matter, as that thou maist be soundly religious, and yet be a familiar companion with wicked and prophane persons, and that vn­necessarily; no no, thou being familiar with the wicked, be­sides this that thou dost thereby prouoke God to anger a­gainst thee, as Iehoshaphat did by ioyning with Ahaziah, 2. Chron. 20.35. and dost harden the wicked in their euill courses, thou dost thereby shew that thou hast no soundnesse of grace in thine heart.

Doct. 2 In the next place, in that the Apostle saith here, They that are after the flesh, It is the pro­perty of car­nall persons to sauour car­nall things. sauour the things of the flesh, he points out to vs the nature and property of carnall persons: and the point hence is this. That it is the property of carnall persons to sa­uour carnall things: vnregenerate persons and such as are in their naturall state, they loue, and they affect the things of the flesh, the pleasures of sinne, the profits and preferments of the world, ease, idlenesse, softnesse, daintinesse, and the like: those are the things that are most sweete, and sauorie, and pleasing to them, and the things which they most desire and seeke after. Haply a carnall person hath sometimes some litle ioy and delight in spirituall things, and doth sometimes taste the good word of God, Heb. 6.5. Heb. 6.5. but indeed it is but a tast, he doth but tast it as it were with the tip of his tongue, and his delight in spirituall things is but a vanishing delight, the things of the Spirit are for the most part harsh and vnsauorie to him; but the things of the flesh, carnall pleasures, riches, honours, ease, idlenesse, and the like, these are the things that he finds most sweetnesse and most sauour in; and these are the things that best please his tast, and are best liking to his mind: And to this purpose Zophar speakes plainly, Iob 20.12.13. Iob 20.12.13. Saith he, Wickednesse was sweete in the mouth of the wic­ked, he hides it vnder his tongue as a sweet morsell, he sauours it & keeps it close in his mouth: he delights as it were to be chaw­ing [Page 105] on it continually. Prou. 4.17. Prou. 4.17. saith Salomon, The wicked eate the bread of wickednesse, and drinke the wine of violence: it is euen as meate and drinke to them to do euill. Isay 32.7. Isay. 32.7. the Prophet saith, The churle deuiseth wicked counsels, to vndo the poore with lying words, and to speake against the poore in iudge­ment. And Micha 2.1. Micha. 2.1. the Prophet denounceth a wo against the wicked, in that they imagined iniquity and wrought wicked­nesse vpon their beds: it was so sweete and so sauorie to them, as they were willing to lose their sleepe to muse and thinke on it, and to deuise it. And to these we might adde many o­ther testimonies of Scripture, shewing this to be a truth, that the things of the flesh, the pleasures of sinne, riches, honours, and such like, are most sweete, and sauourie, and pleasing to carnall persons, and that these are the things they most mind and affect, and that they desire and seeke after, and take most delight and pleasure in: and the reasons of it are plaine.

First this, Carnall things, the pleasures of sin, and the like, Reason 1 are most profitable and most agreeable to the nature of car­nall and vnregenerate persons, those things do most of all feed their naturall humour. And it is in this case as it is in the naturall humours of the body, euery humour desires that which will most of all feed and maintaine it: where choller aboundes, it desires such things as increase choller: 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 car­nall persons, carnall things are best pleasing to them, and they finde most sweetnesse and sauour in them, because they are most agreeable to corrupt nature, and do most of all feed and nourish their naturall humour.

Againe secondly, carnall persons out of the blindnesse of Reason 2 their mindes, place their happinesse and their felicitie in en­ioying of carnall things: the sensuall person thinkes it his chiefe ioy, to enioy his sensuall pleasures; and the couetous person holds it his greatest felicity to abound in wealth, and the like. And hence it is that carnall persons thinke you do them the greatest wrong in the world, if you go about to dis­swade [Page 106] and draw them from following after the things of the flesh. The Sodomites were exceedingly enraged against Lot, when he laboured to disswade them from their filthinesse, Gen. 19.9. they said, Away hence: he is come alone as a stran­ger, and shall he iudge and rule? they were mad against him. Carnall persons out of their corrupt iudgement, thinke and esteeme carnall things most excellent, and place their happi­nesse in the fruition of them: and therefore no maruell though they mind and affect them, and desire them aboue all other things, and euen preferre them before things heauenly, and as the Gadarens did their swine before Christ Iesus, Mat. 8.34. This then we may resolue on as a certaine truth, that the things of the flesh, the pleasures of sinne, riches, and the like, being most agreeable to the nature of carnall persons, and they out of their blindnesse of mind, placing their happi­nesse in the fruition of them, that those things are most sweet and sauourie, and pleasing to them, and that those are the things they most mind and affect, they care for, and desire, and seeke after, and take most delight and pleasure in.

Ʋse. 1 Now then this being a truth: first, it serues to discouer whence it is that most men in the world giue themselues o­uer to the vanities of the world, The cause why most mē in the world do so eagerly follow after the pleasures of sinne and the profits of the world, dis­couered. to the pleasures of sinne, or to the profits of the world, euen to follow the pleasures and vanities of the world, or profits of it with eagernesse, and with greedinesse, and that they are insatiable in their pur­suite and following after these things; they euen swallow vp iniquitie, as Prou, 19.28. they make no bones of sinne, they commit sinne with as great delight and pleasure, as drunkards powre downe strong drinke, or as gluttons carrie downe de­licious meates. Whence is this? Surely from hence, they are carnal, and the things of the flesh are most sweet, and sauorie, and pleasing to them; carnall persons giue themselues to ease and idlenesse, and to pampering of the flesh, to softnesse and daintinesse, to pride and vanity, and garishnesse in apparell. And why? Because indeed they are carnall, and those things are most sweet, and sauourie, and best pleasing to them: and so worldlings and earth-wormes, they giue themselues to [Page 117] 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 pertaine to the flesh; the things of this world are the things that they find most sweetnesse and sauour in: as for things heauenly and spirituall, alas, sensuall persons and worldlings they find no sweetnesse nor sauour in them at all. Tell a carnall person, one either giuen ouer to the vanities of the world and the pleasures of sin, or one giuen ouer to the pelfe and profits of this world, one that will be rich, as 1. Tim. 6.9. Note. one that hath resolued with himselfe so to be; tell such persons of the ioyes of the life to come, of the comforts in Christ, of the comfort and peace of a good conscience, of the sweetnesse of the word of God, and the holy ordinances of God, and alas they find no more sweetnesse and sauour in these things, then in a drie chip, or the white of an egge, as Iob 6.6. These things are too fresh and too vnsauou­rie for their taste, they cannot relish them: no, when things heauenly, and things pertaining to life and godlinesse are spoken of in the publicke ministerie of the word, carnall per­sons sauour them not, vnlesse it be to death and damnation. They are no more moued with them then the seates they sit on, they giue themselues to gazing about, or to sleepe: and this is the very cause why men giue themselues to sleeping at Sermons, and some vaine women giue themselues to ga­zing about, to toying and playing with their fingers, or to talking, and such like: and people are wearie of holy exerci­ses: and why? they sauour not things heauenly and spirituall, they find no sweetnesse in them. If it were at a stage play, at a feast or banquet, or at a merrie meeting, they could sit many houres together without wearinesse, yea some can spend whole dayes and nights in such exercises. Oh these things are most sweet and sauourie, and pleasing vnto them: yea when sensuall persons are exercised in the workes of car­nall 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 sutable and agreeable to their nature, and best please their humour, and therefore [Page 118] no maruell though they follow them with eargernesse and with greedinesse.

Ʋse. 2 Againe, is it the propertie of carnall persons to sauour car­nall things? Who may be iustly accoun­ted carnall persons, and iustly taxed so to be. are the things of the flesh most sweet, and sauou­rie, and pleasing to carnall persons? and are those the things they mind and affect, and take most delight and pleasure in? Surely then, if we discerne a man or a woman to be earthly minded, if we well perceiue that they sauour the things of the flesh, and that those things are most sweet, and sauourie, and best pleasing to them, and do best fit their humour, we may be bold to say, that that man or woman is a carnall person; we may so iudge of them, and so esteeme, and so account of them. Carnall 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 giuen to them, and to be cal­led carnall: but do we see that a man giues himselfe to ease, to idlenesse, and to drunkennesse; is a man a gadder to ta­uernes, to stage-playes, a gamester, or the like? doth he giue himselfe ouer to sensuall pleasures? certainly that is a carnall person, and we may so esteeme and so account of him.

Againe, do we see a man drowned in the cares of this life, and that he giues himselfe ouer to the seeking of the things of the world, he is a greedie and a grinding vsurer? Surely, let his name be neuer so great in the world, his proper name is this, a Carnall person: he is so, and we may so call him, and so account of him. And hereby learne to discerne of thy selfe whether thou be a carnall man or a carnall woman or no. Doth thy mind runne on the world? Is thine heart set on the things of the world? Is thy mind on thy halfepeny, as we vse to speake, especially when thou art performing of holy duties? Doth thy mind then runne after thy couetousnesse, 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 giuest way to such thoughts, they are pleasing to thee, and thou delightest in them; yea thou giuest way [Page 119] to them so farre, as they carrie thy mind altogether from the word taught, and when thou comest home, thou canst re­member nothing that was deliuered, and thou art nothing grieued for it? If it be thus with thee, surely thou sauourest the things of the flesh, thou art carnall.

Quest. Some may say, Quest. may not a man desire and seeke af­ter the things of this life? is that altogether vnlawfull?

Answer. Answ. No, it is not, a man may desire and seeke 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 lawfull meanes. But if the things of this life be most sweet, and sauorie, and best pleasing to thee, thou art after the flesh, thou art carnall.

Quest. Quest. How shall I discerne that the things of this life are most sweet, and sauorie, and best pleasing to me?

Answer. Answ. Thou mayest easily discerne it by these things: if so be the cares of this life do breake thy sleepe in the night, and thoughts of the world and worldly things come first to thy mind when thou awakest, and thy mind runnes most on those things all the day long, and about those things thou canst take the greatest paines, with most delight, and least wearinesse. If it be thus with thee, then the things of this life are most sweet, and sauorie, and best pleasing to thee, and thou art after the flesh, thou art carnall, and thou sauourest the things of the flesh; and do not thinke thy state is good so long as it is thus with thee; no, no, thou walkest after the flesh, thou art vnder the curse and wrath of God, thou art not freed from condemnation, and therefore labour to come out of that miserable and fearefull condition.

Come we now to the other part of the opposition here made by the Apostle, wherein he makes knowne the nature and propertie of such as are after the Spirit; as namely, that they that are after the Spirit, they sauour the things of the Spirit; they that are after the flesh, sauour the things of the flesh: but (saith he) they that are after the Spirit, sauour the things of the Spirit. Now hence we are giuen to vnderstand thus much, the point hence is this.

Doct. 3 That it is the propertie of such as are after the Spirit, to sa­uour the things of the Spirit; It is the pro­perty of rege­nerate persons to mind and affect heauenly things. regenerate persons such as haue true sanctifying grace in their hearts, they minde and they affect things heauenly, and spirituall things, pertaining to Gods kingdome, to life and godlinesse, as the works and gifts of the Spirit, loue, ioy, peace, long suffering, the meanes of grace and saluation, the word and the Sacraments, and other holy ordinances, and the peace and comfort of a good con­science, the ioyes of the world to come, and the like: those are things that are most sweet, and sauourie, and best pleasing to them, and the things they most desire, care for, and seeke after, the things they take most delight and pleasure in; and these are the things they best relish, and find most sweetnesse and sauour 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 affected, we find it confirmed by many euidences of Scripture. 1. Ioh. 5.3. 1. Ioh. 5.3. saith Saint Iohn, The commandements of God are not grieuous: his meaning is to them that are borne of God, as he subioynes in the next verse, For all that is borne of God ouercometh the world. To them that are truly regenerate, to them the commandements of God are not grieuous, but they are easie, sweet, and pleasant. Iob 23.12. Iob 23.12. Iob 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 sauourie, and better pleasing to him, then his ordinarie food. And Dauid in many of the Psalmes makes knowne a maruellous great affection that he had to the word of God, and to heauenly and spirituall things, that he tooke more delight in those things, then in all the things in the world besides. Psal. 19.10. Psal. 19.10. he puts it downe positiue­ly, that the iudgements 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 combe. Psal. 119.97. Psal. 119.97. he breakes out and saith, Oh how loue I thy Law! As if he had said, I am not able to expresse the greatnesse of my loue and affection to it. And in that Psalme we find, that he preferres the word and commande­ments of God, before the most excellent and precious things [Page 121] 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 vnto me then thousands of gold and siluer. Verse 127. I loue thy commandements aboue gold, yea aboue most fine gold. And hence it was that he broke out so pathetically, Psal. 84.1.2. Psal. 84.1.2.4.10. O Lord of hoasts how amiable are thy tabernacles! my soule longeth, yea and fainteth for the courts of the Lord: for mine heart and my flesh reioyce in the liuing 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 soule panted after God. And that his soule thirsted for the Lord, and cryed, Oh when shall I come and appeare before the presence of God. Such was the affection and longing of this holy man after the house of God, and after heauenly and spirituall things: and this doubtlesse 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 heauenly and spirituall, things pertaining to Gods kingdome, to life and godlinesse, these are the things that are most sweet, and sauourie, and best pleasing to them, and the things they best relish and find most sweet­nesse and sauour in.

And the reasons of it are these. First, things heauenly and Reason 1 spirituall, are most agreeable to the renewed nature of such as are regenerate. Nature renewed, and so farre forth as it is renewed by the Spirit and grace of God, it likes best of those things that are like to it selfe, euen things holy and good, and those things are most sutable, and most agreeable to it. An holy and sanctified heart likes well of holy things, and it cannot endure things vnholy, so farre forth as it is sancti­fied.

Againe, they that are regenerate, and haue true sanctify­ing Reason 2 grace in their hearts, they haue their eysight cleared, and they looke on spirituall things with a spirituall eye, they see [Page 122] the beautie, excellencie, and worth of them, they are a­ble to see and discerne, and do indeed see and discerne the sweetnesse and comfort of heauenly things, that they are as milke and hony, as marrow and fatnesse, as the Lord speakes, Isay 55.1.2. and that there is such true and sound comfort to be found in heauenly and spirituall things, as all the wealth in the world cannot yeeld, 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 discerne, and take notice of, in things heauenly and spirituall; and that beautie, excellencie, & worth, & sweetnesse, that is found in heauenly & spirituall things, is most amiable and louely. And therefore it must needs be, we may set it downe as a certaine truth, that things heauenly and spirituall, things pertaining to Gods kingdome, to life and godlinesse, the workes and gifts of the Spirit, the meanes of grace, and the like, are most sweet, and sauourie, 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 seeke after, and take most delight and pleasure in, and things they best relish and find most sweetnesse and sauour in.

Ʋse. 1 Now then this being a truth, it serues to make knowne to vs 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 chearefully come to the exercise of the word, to the Sacraments, and to the ho­ly ordinances of God, as Psal. 110.3. and thinke it their chiefe ioy and delight to be exercised in holy duties, and are content many times euen to breake their sleepe, and to a­bridge themselues of the pleasures and profits of the world, that they may be exereised in holy duties: and that they then hold it their greatest miserie, when either they want the pub­licke meanes of saluation, or they ate hindred 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, euen that I may dwell in the house of the Lord all the dayes of my life, to behold the beautie of the Lord, and to visit his [Page 123] holy Temple. Dauid was then in banishment, and depriued 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 beautie 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 heauenly and spirituall, are most sweet, and sa­uourie, and best pleasing to them, and they find an excellent relish and sweetnesse in them. The world thinkes Gods peo­ple foolish and mad, and sticke not sometimes so to say, that they are foolish and mad people, in that they so runne after Sermons, and are so eager in following after holy exercises; they iudge of Gods children by themselues, and thinke that others find as little sweetnesse in holy things as they do: but alas they are deceiued, Gods children find an excellent taste and sweetnesse in holy things, yea Gods children relishing and sauouring the word of God and holy things to their comfort, they find such sweetnesse and comfort in them, as they would not part withall for all the world. And holy things being sauoured of Gods children, in their sweetnesse they giue to them a taste and a beginning of that ioy that eye hath not seene, eare hath not heard, nor the heart of man con­ceiued: and therefore no maruell though they follow after them with such earnestnesse & eagernesse as they do. Things heauenly and spirituall are most agreeable to the renewed nature of Gods children, they see and discerne the beautie and excellencie of them, and they sauour the sweetnesse of them to their comfort; and therefore they cannot but follow after them with all willingnesse and chearefulnesse.

Againe, is it so that things heauenly and spirituall, things Ʋse. 2 pertaining to Gods kingdome, to life and godlinesse, How a man or woman may easily discerne whe­ther they be in the state of regeneration or no. are most sweet, and sauorie, 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 seeke after, and take most delight and pleasure in, and the things they best relish, and find most sweetnesse and sauour in? Surely then it is no hard matter for a man or woman to discerne [Page 124] whether they be in the state of regeneration or no: whether they be truly regenerate or no; a man or a woman may easily descerne it, by the affection and sauour they haue in respect of good things, as a man may easily discerne 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 drinke, he knowes that his body is in good temper: but if a mans mouth be out of taste, and good and wholesome meate and drinke is bitter and distastfull to him, and he cannot well relish them, he knowes by that, that some peccant and hurtfull humor troubles his stomacke, and that his body is distempered: So in this case, if a man find good things sweet and sauourie 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 distastfull to him, and he finds not that sweetnesse 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, euen the corruption of na­tute still abounding in it. And hereby trie thy selfe whosoe­uer thou art: Dost thou find things heauenly and spirituall sweet, and sauourie, and best pleasing to thee? Is the Sabbath a delight to thee? Dost thou long for it before it come? Re­ioyce 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 publicke exercises of religion, with ioy and with much delight, and with chearefulnesse 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 Psalmes? And dost thou thinke thy selfe neuer so well as when thou art ex­ercised in holy duties? Certainly then thou art regenetate, thou mayest thereby discerne that there is sanctifying grace in thine heart. But if so be things heauenly and spirituall be harsh and vnpleasant to thee, the Sabbath is a burden to thee, holy exercises are irkesome and tedious to thee, thou comest (indeed) to publicke holy exercises, but it is slackly, for forme and fashion, and in some sinister and by respect, and in attending on the word thou art heauie and drousie, [Page 125] thou hast no heart to good things, thou findest no sweetnesse in them, thou fauourest earthly things aboue things heauen­ly and spirituall. Deceiue not thy selfe, thou hast no good euidence to thine owne soule that thou hast any dram of sanctifying grace in thine owne heart, thou canst take no comfort in thy state. I deny not but that Gods children and such as are regenerate may sauour the lawfull delights of this life, and may taste the sweetnesse that the Lord hath put into his good creatures, as Isaac said to his Sonne Esau, Gen. 27.4. Make me sauourie meate, such as I loue. The Lord giues to his children libertie to sauour the sweetnesse of the good things of this life, so as it be with moderation, and with thanksgiuing: but if thou wouldest haue good euidence to thy soule, that thou hast true sanctifying grace in thine heart, thou must looke to this, that thou sauour things heauenly and spirituall, aboue earthly things, and aboue the good things of this life, though they be neuer so sweet and comfor­table: and especially looke to thy affection when thou hast plentie and abundance of outward good things, for then thou art in danger to haue thine heart ensnared with a loue and li­king, and a delight in those things aboue things heauenly and spirituall, and to haue thine heart to settle on the sweet­nesse and comfort of those things, and to say with the rich foole, Luke 12.19. Soule, thou hast much goods layd vp for ma­ny yeares, liue at ease, eate, drinke, and take thy pastime.

Thou wilt say: Obiect. How shall I know that I sauour things hea­uenly and spirituall aboue earthly things, I hauing abundance of outward things?

I answer: Answ. By this thou mayst know it: if notwithstanding thy plentie and store of outward things, thy thoughts are e­uer running on the comforts in Christ, and on the comforts of the word of God, and that is thy continuall meditation, as Dauid said, Psal. 119.97. and though thou canst not be al­wayes hearing, reading, or talking of the Gospell, and the sweet promises of it, yet thou dost continually meditate and thinke of them, and thy thoughts runne vpon them; then thou dost sauour things heauenly and spirituall aboue earthly [Page 116] things, though thou haue abundance of them; and hereby trie thy selfe, and by this thou maist discerne thy selfe to be in the state of regeneration: thou sauouring things heauenly and spirituall, 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 saluation. Come we now to the sixt verse.

IN this Verse our Apostle further shewes, that there is a contrarietie betweene those that walke after the flesh and those that walke after the Spirit, in respect of their ends; that their ends are contrary one to the other, that the fruite and end of those that are after the flesh, and sauour the things of the flesh, and walke after the flesh, is death: yea that the fruite and end of their wisedome is death; for so the Apostle deliuers it, For the wisedome of the flesh is death: but on the other side, that the fruite or end of those that are after the Spirit, and sauour the things of the Spirit, and walke after the Spirit, is twofold, and both comfortable, namely, life and peace. The wisedome of the flesh is death, but (saith he) the wisedome of the Spirit is life and peace. And so we haue the generall matter of this verse. I will stand a while to cleare the sence and meaning of the words of it. For the wisedome of the flesh is death. The par­ticle (for) is not here to be taken as a note of a reason prouing that which goes before, Interpretatiō. but as implying an exhortation, as if the Apostle had subioyned, Let vs not sauour the things of the flesh, for the wisedome of it is death; and so it is a note [Page 117] of an argument disswading from sauouring the things of the flesh. Wisedome of the flesh. By flesh we are to vnderstand the corruption of nature, or corrupt nature, euen the same which the Apostle meanes, 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 rendred wisedome, comes from that word that is vsed verse before translated sauour: which word (as I shewed) signifies to mind, or to affect, comprehending vnder it the actions and opera­tions of the mind, and of the will and affections: and so the originall word here vsed, signifies the act of the vnderstan­ding and will, minding, willing or affecting, and may be indif­ferently translated, wisedome, sence, 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 ori­ginall word is there the very same that here is vsed, [...]. So that thus much is comprehended vnder the word here v­sed, as if the Apostle had said, The minding, meaning, the thoughts, discourses, purposes, and counsels, the loue and liking, the care, the desire and delight, the study and best ex­ercise of corrupt nature, the wisedome of it is death, that is, is deadly, or causeth death, or brings vnto death, the fruite or end of it is death. Now death being here put metonymically, by death we are to vnderstand death of body and death of soule, death temporall and death eternall, euen the wrath of God and euerlasting destruction. But the wisedome of the Spirit. These wordes stand in opposition to the wisedome of the flesh, and the meaning of them is briefly this, The minding, meaning, the thoughts, purposes, discourses, and counsels, the wisedome, the loue 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 vnderstand eternall life and saluation: and by peace, true peace and comfort of conscience in this life, and eternall peace and comfort in the life to come. But the wise­dome [Page 128] of the Spirit. The minding and affecting of renewed and sanctified nature, brings to eternall life and happinesse: not as a meritorious, but as causa sine qua non; as a meanes or a way which God hath ordained for his chosen to walke in to life and saluation, as Ephes. 2.10. God hath ordained good works, that we should walke in them, as in a way leading to eternall life and happinesse. Thus then briefly conceiue we the mea­ning of the Apostle in the wordes 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 wisedome of it is deadly and brings to death; the fruite and end of it is death of body and death of soule, death temporall and death eternall, euen the wrath of God and euerla­sting perdition. And on the other side, the minding, willing, and affecting, the studie and exercise of renewed nature that as a way, brings to eternall life and happinesse, to true peace and comfort of conscience in this life, and to eternall peace and euerlasting comfort in the life to come.

Now thus vnderstanding the words, obserue we, that as the Apostle in the verse before made an opposition and con­trarietie betweene 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 betweene them in re­gard of their ends, that their ends are contrarie one to the o­ther: that the end of those that are after the flesh, and sauour the things of the flesh, and follow the guidance of the flesh, in the wisedome of the flesh, is death: and the fruite and end of those that are after the Spirit, and follow the guidance of the Spirit, in the wisedome of the Spirit, is life and peace. Doct. 1 Hence note we thus much.

The regene­rate and vnre­generate can not possibly meete toge­ther in their ends.That the regenerate and vnregenerate cannot possibly meete together in their ends; such as are after the flesh, and sauour the things of the flesh, and liue as they are led by the guidance and wisedome of the flesh, cannot looke to come to the same end with those that are after the Spirit, and sa­uour the things of the Spirit, and follow the guidance and [Page 129] wisedome of the Spirit, it is not possible; the wisedome of the flesh brings to death, and the wisedome of the Spirit that brings to life and peace. Rom. 8.13. And as the Apostle saith verse 13. If ye liue after the flesh ye shall dye, but if ye mortifie the deeds of the body by the Spirit ye shall liue. And Galat. 6.8. Galat. 6.8. he saith, He that soweth to the flesh, shall of the flesh reape corruption: but he that soweth to the Spirit, shall of the Spirit reape life euerla­sting. The Apostle here vseth an excellent comparison, he compares a carnall life to seed sowen, that as he that sowes nothing but cockle, or darnell, or tares, cannot looke for a croppe of wheate; so he that sowes nothing but the seeds of a carnall and wicked life, cannot looke to reape the har­uest of eternall life: as a man soweth so shall he reape, and as he breweth, so shall he drinke, and euery one shall eate the fruite of his owne way, and be filled with his owne deuices. Prou. 1.31. Prou. 1.31.

Now this I note in a word, Vse. A deceiuing cōceit of car­nall persons discouered. we shall hereafter speake of it more at large, to shew that they deceiue themselues whoso­euer they be, that thinke though they be after the flesh, and sauour the things of the flesh, and liue as they are led by the guidance of their owne carnall nature, yet they shall iumpe and meete and concurre 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 sooth them­selues in this conceit, that though they follow the flesh, and liue according to the lusts of their owne hearts, and be as vile and as bad as the worst, yet they shall be saued as well as the best: and though they be most opposite and contrarie to Gods children in the course of their liues, yet they shall meete with them in heauen, and shall come to heauen as well as the best of them all. Poore soules, they deceiue themselues, it is all one as if a man that is going on the way that leades to Yorke, and keepes on that way, should thinke that he shall meete with him that goes the road and ready way to­wards London, in the end of his iourney. What a madnesse were it for any so to thinke? Such is the folly and madnesse of those that go on in the wayes of the flesh, and follow after [Page 130] the lusts of the flesh, and yet thinke that they shall in the end come to that life and peace, and to that happinesse and com­fort that belongs to Gods children. Poore soules, the diuell blinds them; and this is one of the subtilties of Satan, in good things he seuers the meanes from the end, he perswades a man that he may come to the end though he neuer vse the meanes, that a man may come to life and saluation, though he neuer set foote in the way that leades thither. Oh take heed of this subtiltie, and this deceit of Satan, and take no­tice of it whosoeuer thou art, that the regenerate and vnre­generate cannot possibly meete together in their ends: and know that if thou be after the flesh, a carnall person, and sa­uoring 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 leades to destruction; and holding on thy course in that way, thou canst not possibly meet with the peace, and comfort, and happinesse 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 wisedome of the flesh is death, he points out what the best act of the soule of a carnall man or woman, yea what the best act of corrupt nature brings forth, and what it makes a man or a woman liable and subiect to. And the point hence is this.

Doct. 2 That the minding, meaning, thought, discourse, counsell, deuice, The best act of the soule of a carnall per­son, is deadly & damnable. the loue, liking, yea the best act of the soule of a car­nall man or woman, euen that which the world accounts his wisedome, is deadly, and it is damnable, and it makes him lia­ble to death and damnation, euen for the best act of corrupt nature. For the best act of the mind or will of a carnall man the Lord might iustly condemne him, and throw him to hell: his wisedome is deadly and damnable, and makes him lia­ble to death and damnation: for why, as the Lord himselfe saith, Genes. 6.5. Gen. 6.5. All the imaginations of the thoughts of his heart are onely euill continually. And Gen. 8.21. Gen. 8.21. he saith, The imagination of mans heart is euill from his youth. And the ima­ginations [Page 131] and thoughts of the heart of man being euill and sinfull, out of all question they are deadly and damnable. 2. Cor. 3.5. 2. Cor. 3.5. the Apostle saith, That of our selues we are not able to thinke a good thought: and therefore all the thoughts men thinke by the strength of nature, that is, of themselues, they are euill, 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 carnall men are euill, and so deadly and damnable.

Because they come from a corrupt fountaine; that is one Reason 1 reason of it: such as the fountaine is, such are the streames that flow from it. Now the mind and will are the fountaines of all thoughts and desires, and these by nature are impure, Tit. 1.15. To the impure and vnbeleeuing is nothing pure, but euen their minds and consciences are defiled; and there­fore euery act of the mind, euery thought and purpose of the heart, must needs be impure, and so deadly and damnable.

Againe, euery act of corrupt nature, euen the best act of Reason 2 the mind or will of a carnall man, is contrarie to God, as the Apostle subioynes in the next verse, It is enmity against God, Rom. 8.7. and therefore doubtlesse it is deadly and damnable.

Now then for the vse of this, is it so that the thought, pur­pose, Ʋse. 1 discourse, counsell, The misera­ble state of carnall per­sons discoue­red. and euen the best act of the soule of a carnall man, his wisedome is deadly and damnable, and makes him liable to death and damnation? surely then we must needs conceiue the state of a carnall man or woman to be a miserable state and condition: a carnall person cannot bend his mind to thinke 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 blesse themselues in their good minds, and good mea­nings, & thinke themselues in good case, in that (as they con­ceiue) they haue in them good minds and good meanings, Poore soules they deceiue themselues, their mindes and meanings which they conceiue to be good (they being in their naturall blindnesse and ignorance) are but minds and meanings of the flesh, and they are deadly and damnable: yea [Page 132] the best thought of ciuill honest persons, of such as be onely ciuilly honest, what are they? surely thoughts of corrupt na­ture: for they haue no dramme 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 thy selfe, whosoeuer thou art, with ciuill honesty, and thinke that that will bring thee to life and sal­uation: no, no, so long as thou art in that state, thy best thoughts are but thoughts of corrupt nature, and thy wise­dome is but wisedome of the flesh, it is deadly and damna­ble, and makes thee liable to the wrath of God, and to euer­lasting perdition: and if thou haue no better ground of com­fort, thou art in a miserable state and condition.

Ʋse. 2 Againe, is it so that the best act of the soule of a carnall man or woman, The euill thoughts of carnal persons are most deadly and damnable. euen their wisedome is deadly and damna­ble: what then are their thoughts that are euill and sinfull for the matter of them? their thoughts of pride, of filthi­nesse, their idle, vaine, and foolish thoughts, yea their thoughts plotting and deuising of euill 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 carnall persons thinke they are wise, and that they deale wisely, as Pharaoh and his Counsell thought, Exod. 1.10. Exod 1.10. When they are plotting and deui [...]ing euill and mischiefe against the people and the children of God; but alas their cunning deceiues them, their wisedome is but the wisedome of the flesh, it is most deadly and dam­nable. Achitophel was cunning to plot and deuise mischiefe against Dauid, 2. Sam. 17.1.2. 2. Sam. 17.1.2. but his plot was the occasion of his owne ruine, 2. Sam. 17.23. it brought his owne necke to the halter, and that by his owne hands, verse 23. The diuell is more cun­ning then all the world, to deuise and worke mischiefe a­gainst Gods people, and yet as one saith well, he is the most foolish creature that euer God made, he workes the increase of his owne woe. And so those instruments of the diuell are no better: for they that are cunning to plot and contriue mis­chiefe against the people of God, they are the veriest fooles [Page 133] in the world, they do but worke their owne woe and sor­row, they twist a whip for their owne backes, though they thinke 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 Ʋse. 3 soule of a carnall man, euen his wisedome, Carnall per­sons haue no cause to pride themselues in the pregnan­cie of their wit and deepe reaching heads. and the best thought, purpose, deuice, and counsell of corrupt nature, is deadly and damnable? surely then carnall persons haue no cause to swell, and to be lift vp (as commonly they are) in a conceit of their wit, and of their vnderstanding, and to pride themselues in the pregnancy of their wit, and in their rea­ching heads, or the like. Alas, their pregnancy of wit, and their deepe reaching heads, are but instruments and meanes of their greater woe and sorrow, so long as they continue in their carnall state and in their naturall condition. Indeed I confesse that dexteritie, and pregnancy of wit, and excellency of vnderstanding, and wisedome, are good gifts of God, and they are excellent things in themselues; but if they be left to be as they are in themselues, and be meerely naturall, and not sanctified, they are most dangerous, they carrie men to a fearefull height of wickednesse, and of impietie and sinne, and so to their owne fearefull ruine and destruction. If then God haue giuen 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 hurt­full to thine owne soule: yea the more pregnant thy wit is, the more excellent the gifts of thy mind are, the fitter instru­ments are they for Satan to worke by, euen thine owne woe and thine owne euerlasting destruction. Thy wit, and thy wisedome not sanctified, are but as a sword or a knife in a mad mans hand, fit to hurt thy selfe withall, and fit to giue a deadly blow to thine owne soule. Wit and wisedome not sanctified, are but wit and wisedome of the flesh, they are deadly and damnable. If God haue giuen thee a ripe and a [Page 134] readie wit, and other excellent parts and gifts of nature, be not proud of them, thou hast no cause so to be, but rather looke thou more carefully to thy selfe, thou art in danger to be carried with greater violence to thine owne destru­ction; and thou art to examine thy wittiest thoughts and thy best deuises, if they came from the flesh they are dead­ly and damnable, and thou hast cause to be humbled for them.

Doct. 3 The Apostle here speaking of the wisedome of the flesh, and of the wisedome of the Spirit, Wisedome is twofold, carnall, spirituall. 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 wisedome, there is carnall wisedome, though indeed it deserues not the name of wisedome, it is rather to haue the name of craft and subtilty, and carnall and vnregenerate persons are vsually termed fooles in the booke of God: yet it is so accounted, and being so esteemed, we may say there is a twofold wisedome, there is a carnall wisedome, and there is a spirituall wisdome. Some men haue in them the wisedome of the flesh, and they are wise after the flesh, as the Apostle speakes, 1. Cor. 1.26. 1. Cor. 1.26. and some haue in them the wisedome of the Spirit; and they are wise to saluation, as 2. Tim. 3.15. 2. Tim. 3.15. Carnall 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 betweene the wisedome of the one and the wisedome of the other, and they iudge each other to be fooles. Such as are carnally wise, they hold them that are spiritually wise to be fooles: and such as are spiritually wise, they hold, and that according to truth, that the wisedome of carnall persons is but meere folly. No maruell then though carnall persons do so disdaine the holy course of Gods children, and thinke so basely of it as commonly they do; and that they esteeme of Gods children as fooles, and sticke not to terme and to call them fooles, and to say they are precise fooles: as Michal said of Dauid. 2. Sam. 6.20. when he danced before the Lord, that he was but a foole or vaine fellow. For why, car­nall persons, such as are wise after the flesh, they iudge of [Page 135] Gods children by their fleshly wisedome, and that tels them they are but silly fooles, and that they haue no wit nor wise­dome in them: but on the other side, Gods children being guided by the light of true wisedome, by the wisedome of the Spirit, are able to winde and turne them, and to looke in­to their very inwards: and they see and discerne that there is no dram of true wisedome in carnall persons: howsoeuer they be renowned and magnified for their wisedome in the world, and held to be iolly wise men, yet Gods children discerne them to be but starke fooles. And though carnall persons blesse themselues in their course, in that they are wise for the world, and for worldly matters, and they take a course to thriue in the world, and hold the course of Gods children to be follie and midnesse, and no thriuing course, yet Gods children in the wisedome of the Spirit, see and discerne 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 betweene such as are carnally wise, and such as haue in them the wisedome of the Spirit. Now touching the wise­dome of the Spirit, the Apostle here opposeth that to the wisedome of the flesh, and he saith: that the fruites of that are life, and peace. Where first we are giuen to vnderstand thus much.

That the wisedome of the Spirit, or spirituall wisedome, Doct. 4 the wisedome of renewed nature, The wise­dome of re­newed nature is sauing wise­dome, & as a way it brings in the end to eternall life & saluation. it is a wisedome to salua­tion, it leades, and in the end it brings to eternall life and sal­uation: and the act and exercise of the mind and will renewed and truly sanctified, it is sauing and comfortable. Or thus conceiue we the point.

The thought, affection, desire, studie, and endeauor, of and after holinesse, of and after things heauenly and spirituall, things that pertaine to life and godlinesse, it leades them that are truly regenerate, and truly sanctified, to life and salua­tion in the end: it shall certainly (not as a meritorious cause, but as a way) bring them to eternall life and happinesse in heauen: their minding and affecting good things, their stu­die and their endeauour after holinesse, shall vndoubtedly at [Page 136] length bring them to the eternall saluation of their soules and bodies in the kingdome of heauen. 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 reape life euerlasting. He that hath the Spirit, and is truly sanctified, and sowes to the Spirit, that is, studies and endeuours to mortifie the lusts of the flesh, and studies and endeuours after heauen, euen to sow the seeds of holinesse, both in heart and life, shall in the end reape the fruite and haruest of euerlasting life. 2. Tim. 4.7. 2. Tim. 4.7. the Apostle saith of himselfe, 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 affected things heauenly and spirituall, I haue studied and endeuoured 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 subioynes, verse 8. Verse 8. Henceforth is laid vp for me the crowne of righteousnesse, which the Lord the righteous Iudge shall giue me at that day: I know my course shall end in happinesse and glory in heauen. And he makes it generall: And not onely for me, but vnto all them also that loue his appearing: euen for all that studie and endeuour to keepe 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 layd vp the crowne of righteousnesse. Rom. 2.6, 7. Rom. 2.6.7. the Apostle saith, that At the day of the iust iudgement of God, the Lord will render to euery one according to his workes: And to them that continue in well doing: to them that mind, and affect, and studie, and endeuour af­ter holinesse, He will giue glory, and honour, and immortalitie, and eternall life. Ier. 6.16. Ierem. 6.16. saith the Lord by the Prophet, Seeke for the old and good way, and walke therein, and you shall find rest for your soules: and it shall leade and bring you to e­uerlasting rest. And to these we might adde other testimo­nies of Scripture confirming this truth: that the minding and affecting, louing and liking of things heauenly and spirituall, and the study and endeuour after holinesse, it leades Gods children, and them that are truly sanctified, to life and salua­tion, and shall vndoubtedly, as a way, bring them to eternall [Page 137] life and happinesse in heauen. The fruite and end of their spi­rituall wisedome, shall be at length the saluation of their soules and bodies in the kingdome of heauen: and the reasons and grounds of it are these.

First, the minding, and affecting, louing, and liking of Reason 1 things heauenly and spirituall, the studie and endeuour af­ter holinesse in them that are truly sanctified, is an euidence and testimonie of their true iustifying faith, and the end of that faith is eternall life and saluation. 1. Pet. 1.9. Receiuing the end of your faith, euen the saluation of your soules.

Againe, it stands with the iustice of God to giue to his Reason 2 children (minding and affecting things heauenly and spiri­tuall, and studying and endeuouring after holinesse, and holding on a constant course therein) the reward of eternall life and saluation. The Lord hath bound himselfe by his pro­mise, so to reward the holy purposes, and the holy endeuors of his children. It is as possible that the Lords owne nature and being should faile, as that his children minding and af­fecting, louing and liking heauenly things, should faile to obtaine eternall life and saluation, the Lord hauing promised it to them: and therefore this we may resolue on as a cer­taine truth, that the minding, and affecting, louing, and liking of things heauenly and spirituall, the study and endeuour af­ter holinesse, it leades Gods children, and them that are tru­ly sanctified to life and saluation, and as a way, it shall cer­tainly bring them to eternall life and happinesse: and the fruit and end of their spirituall wisedome, shall be at length the euerlasting saluation of their soules and bodies in the king­dome of heauen.

Now then, first this may serue to stop the mouthes of wic­ked Ʋse 1 and prophane persons, The calum­nie of wicked persons a­gainst the stu­die, care, and endeuour of Gods children after holines, answered. that are commonly opened a­gainst Gods children, to cauill against them in respect of their minding and affecting of things heauenly, and their care and endeuour after holinesse. Wicked persons seeing Gods chil­dren to be afflicted, and crossed, and not to thriue in the world, they open their mouthes against their holy course, in this or the like manner: Oh (say they) what get you by your [Page 138] study and endeauour after holinesse? What are you better for it? Do not you see you are hated and contemned in the world, and that you forgo many pleasures and profits that o­thers enioy, and that you might enioy if you would but do as others do. Alas (say they) these holy brethren, and these holy sisters (for so they speake in scorne of Gods children) they thriue not in the world, they are but fillie simple fooles, and the like. Thus commonly the mouthes of wicked per­sons are opened against Gods children, in that they mind, and affect, and studie, and endeauour after holinesse. Now the doctrine deliuered puts an answer into the mouthes of Gods children to this cauill of wicked persons; they may tell them, and that truly, their minding, and affecting, their study and endeauouring after holinesse, their spirituall wisedome doth much aduantage them, and they gaine much by it. For why, it brings them much peace and comfort in this life, and gaine by it assurance of Gods speciall loue: and it shall certainly end in the eternall saluation of their soules in the kingdome of heauen. And is that no gaine? Can they then be said to get no good by their minding and affecting of heauenly things? Oh the gaine of it is vnspeakable: God­linesse is great gaine. 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.

Ʋse 2 Againe, the truth now deliuered may be a ground of com­fort and encouragement to all Gods children, A ground of comfort to all Gods chil­dren. it may cheare vp their fainting hearts in time of their greatest afflictions. For what though they be much troubled, and molested, and tossed vp and downe in the world, they are hated, contem­ned, slandered, and reproched, and many wayes hardly dealt withall at the hands of the wicked: yet let them consider, that the end will be comfortable, and that at length all teares shall be wiped away from their eyes, and their minding and affe­cting of good things, their studie and endeauour after holi­nesse, shall certainly end in the euerlasting saluation of their soules and bodies in the kingdome of heauen: and howsoe­uer this life of theirs, be full of troubles and afflictions, yet [Page 139] the end will be peace and much comfort, and that will hold vp their fainting hearts. When therefore thou that art a child of God art in any trouble or distresse, looke vp to the eternall waight of glory that is laid vp for thee in heauen, that will cheare vp thine heart, and make thee as Christ Iesus did, Heb. 12.2. Heb. 12.2. Endure the crosse and despise the shame, and to runne the race that is set before thee with patience and comfort. Come we now to that which the Apostle here addes as another end and fruite of spirituall wisedome, namely, when he saith, The wisedome of the Spirit is life and peace. Hence then in the next place we are giuen to vnderstand.

That the wisedome of the Spirit or spirituall wisedome is Doct. 5 a wisedome that brings peace and comfort: Spiritual wise­dome brings true peace & true comfort in this life and in the life to come. the minding and affecting of things heauenly and spirituall, the study and en­deauour after holinesse, it yeelds and brings to Gods children true peace and comfort of conscience in this life, and as a way it leades them to eternall peace and comfort in the life to come. Gods children being spiritually wise, they minding and affecting things heauenly and spirituall, they studying and endeauouring after holinesse; that wisedome, and that study, care, and endeauour of theirs, yeelds them matter of true ioy, and of true reioycing, and it yeelds them true peace and heauenly comfort, euen 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 wayes of spirituall wisedome are wayes of pleasure, and all her pathes prosperity: her wayes are pleasant and comfortable, peace and prosperity. And Pro. 8.11. he saith, That wisedome is better then precious stones, and all pleasures are not to be compared vnto her; she yeelds such ioy and such comfort as all the pleasures in the world cannot yeeld. 2. Cor. 1.12. saith the Apolste, Our reioycing is in the testimony of our conscience, that in simplicity and godly purenesse, and not in fleshly wisedome, but by the grace of God, we haue had our conuersation in the world and most of all to you-wards. As if he had said, this is it that fils our hearts full of ioy, and full of reioycing, that our owne hearts testifie and witnesse with vs, that we haue not bene wise after the flesh, not carried our [Page 140] selues by the rule of carnall wisedome; but that we haue bene guided by the wisedome of the Spirit, and following that guide we haue studied and endeuoured after holinesse, and we haue had our conuersation in simplicitie and godly purenesse, and that now yeelds to vs matter of true ioy, and of true reioycing, and that yeelds to vs true peace and heauen­ly comfort. Galat. 6.14. Galat. 6.14 the Apostle hauing commended his reioycing in the crosse of Christ, whereby the world was crucified vnto him, and he vnto the world, and the study and endeuour after pietie and holinesse, in becoming a new crea­ture, he subioynes, verse 16. As many as walke 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 heauenly com­fort. And he makes it generall: Peace shall be vpon them and mer­cy, and on the Israel of God: euen on all true hearted Israelites, on all that truly feare God, and are spiritually wise, and in truth and soundnesse studie and endeuour after holinesse. These and many other testimonies make this a cleare point, and confirme it, That Gods children being spiritually wise, they minding and affecting things heauenly and spirituall, and they studying and endeuouring after holinesse; that wisedome, that study, & care, and endeuour of theirs, it yeelds them true peace and quietnesse of minde and conscience, and true ioy, and heauenly comfort. And the reasons of this truth are these:

Reason. 1 First, the spirituall wisedome of Gods children, and their minding and affecting of things heauenly and spirituall; their study and endeuour after holinesse, is a wisedome, and a study, and endeuour that is exercised in things that are most sweete and comfortable, as in things that pertaine to Gods king­dome, to life and saluation, and those things cannot chuse but yeeld true ioy and heauenly comfort.

Reason. 2 And againe, the spirituall wisedome of Gods children, their minding and affecting of things heauenly and spiritu­all, their study and endeuour after holinesse, it is an euidence and testimony of their true sauing iustifying faith, and it giues them assurance of Gods speciall loue and fauour to­wards [Page 141] them, and that they being iustified by faith, haue peace towards God, Rom. 5.1. Yea it giues them assurance that they haue right and title to that peace Christ left to his, and giues to his, as Ioh. 14.27 Peace I leaue with you, my peace I giue you: let not your heart be troubled nor feare. And therefore this we may set downe as a certaine truth; that Gods children being spiritually wise, they minding and affecting things spirituall, they studying and endeuouring after holinesse; that wise­dome, and that study, and care, and endeuour of theirs, it yeelds them true peace, and quietnesse of mind and consci­ence, and true ioy, and heauenly comfort.

This first discouers to vs, that the world is deceiued in Ʋse 1 iudging of the life of Gods children, The conceit of the world touching the life of Gods children, tax­ed. and such as truly feare the Lord. For what is the common conceit of the world tou­ching the life of Gods children? how do wicked persons iudge of it? Surely thus, they iudge and they deeme the life of Gods children, to be a life without ioy, and a life without comfort, an heauie lumpish life, and that there is no ioy nor mirth in them that truly feare God, and in them that are truly religious: yea they thinke the life of Gods children is a life full of bitternesse, and full of discomfort. Poore soules, they are deceiued, the life of Gods children is full of sweetnesse, and full of heauenly 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 endeuour after holi­nesse; the world is not acquainted with it, and therefore it deemeth the life of the children of God to be an heauie, lum­pish, and vncomfortable life: but indeede Gods children minding and affecting things heauenly and spirituall, and stu­dying, and endeuouring after holinesse, that minde, and that studie, and that care and endeuour of theirs, yeelds them such sweetnesse, and such peace, and comfort, as they would not part withall for ten thousand worlds; it seales vp to them as­surance of Gods speciall loue and fauour, it yeelds them qui­etnesse, and peace of mind and conscience: which as Salomon saith, Prou. 15.15. Is as a con [...]inuall feast. Gods children and such as feare God, passe their time as chearfully, and as com­fortably, [Page 142] as if they were euer feeding vpon dainties and de­licates without satietie, and therefore the world is deceiued, that thinke the life of Gods children a life without ioy and without comfort.

Ʋse 2 Againe, is it so that the spirituall wisedome of Gods chil­dren, What we must do if we tender our owne true peace, & our owne true comfort. their minding and affecting of things heauenly and spi­rituall, their study, care, and endeuour after holinesse, yeelds them true peace, and quietnesse of mind and conscience, and true ioy, and heauenly comfort? then we must learne this les­son, as we tender our owne true peace, and our owne true comfort, we must mind and affect things heauenly and spiri­tuall, we must studie and endeuour, 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 heauenly and spirituall. Dost thou, whosoeuer thou art, desire to haue thy life full of peace, and full of ioy, and of sweete and heauenly comfort? then do thou mind and affect things heauenly and spirituall, and do thou studie and endeuour, and labour after holinesse. The more thou dost mind and affect such things, the more thou dost study and endeuour after holinesse, the more true peace, and the more true ioy and comfort thou shalt finde; and as thou dost daily adde to the measure of thy holinesse, so certainly thou dost adde 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 glorie in heauen. Thy minding and affecting of things heauenly and spirituall, thy studie and endeuour after holinesse, shall yeeld thee such ioy, and such comfort, as all the world cannot take from thee, no not all the diuels in hell, as Ioh. 16.22. Ioh. 16.22. Your ioy shall no man take from you. But here haply the poore Christian soule, the soule that is troubled and disquieted with many doubts and feares, will be ready to say,

A doubt.Alas, I studie, and I endeuour, and I labour and striue af­ter holinesse, but as yet I finde not that peace and quietnesse of mind and conscience, and that sweet comfort you speake of, but I am still full of doubts, and feares, and terrors; and [Page 143] who more exercised with inward terrors then I? If it be so that the spirituall wisedome of Gods children, their studie and endeuour after holinesse, yeelds them true peace and quietnesse of conscience, and true ioy, and heauenly com­fort, what may I thinke of my selfe? I doubt whether I be a child of God or no, for I find as yet no such mat­ter.

I answer thee whosoeuer thou art: Answ. In this case thou must still continue labouring and striuing after holinesse, and still waite 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 knowes that the hearts of his chosen are better setled in peace and comfort, after they haue bene exercised with doubts, and feares, and terrors, and by his wonderfull working he makes their inward troubles as preparatiues to their greater comforts: as a man that is about to build, the higher he intends to raise his buil­ding, the deeper he layes his foundation: so the Lord humbles them lowest, with doubts, feares, and terrors, and digs the deepest into their soules, to whom he purposeth to commu­nicate the greatest measure of comfort. And therefore cheare vp thy selfe, and still go on in labouring and striuing after ho­linesse, and assuredly at length abundance of peace, and ioy, and comfort, wil come. Ioh. 16.22. Thou maist be in heaui­nesse for a time, but ioy will come. And as 2. Cor. 3.5. As thy suffe­rings abound, so shall thy consolations abound through Christ. Thinke on that to thy comfort.

One thing note we further: the Apostle here doth appro­priate peace to the wisedome of the Spirit; he makes true peace and sound comfort the proper fruite of spirituall wise­dome, yea a fruite that comes onely from that roote. And the point hence is this. Doct. 6

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 feare the Lord, are partakers of true peace and sound comfort: the wicked, the carnall and worldly wise, haue no part nor portion in true peace, and in sound comfort: it is the speech of God himselfe, put downe [Page 144] Isai. 57.21. There is no peace saith my God to the wicked. In­deed the wicked, carnall, and worldly wise, haue their owne carnall securitie, and they blesse themselues in their owne hearts, when the word of God doth curse them: and they ma­ny times frame to themselues 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 feare the Lord, they onely are partakers of it. For why, Reason. 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 compasse of Gods speciall loue and fauour 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 fruites ate ioy and peace, as the Apostle witnesseth, Galat. 5.21. and they onely are with­in the couenant of peace the Lord speakes of Isai. 14.10. And therefore this we are to hold as a certaine truth, that onely the godly wise, only the truly religious, and such as tru­ly feare the Lord, are partakers of true peace and of sound comfort.

Ʋse. They are de­ceiued who thinke to find true peace & sound com­fort being not truly reli­gious.And therefore deceiue not thy selfe whosoeuer 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 ciuill honest person, and dost thou blesse thy selfe in thine owne heart, and promise to thy selfe true peace and sound comfort? Poore soule, it is but the de­ceit of thine owne heart, thine owne heart deceiues thee, and thou concludest thy peace on a false ground: and thinke not that I iudge too hardly, (as some sticke not to say: Oh I iudge too hardly of them, and I giue them cold comfort:) Alas, I iudge no man, it is the word of God that doth iudge thee, and by that thou shalt be iudged 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 [Page 145] vnto thee: but on the euidence of the word of God I dare be bold to tell thee, that it is as possible for thornes to beare grapes, or figs to grow on thistles, as for ignorance, impeni­tencie, or ciuill honestie, to bring forth true peace and sound comfort, and therefore deceiue not thy selfe. Indeed thou that art ignorant, or impenitent, or ciuilly honest, mayst think thou hast true peace and sound comfort, thy conscience be­ing benummed and asleepe, but thy peace is but a carnall se­curitie; and if thou go on in that course, thy securitie will end in a fearefull wakening, and thou shalt one day find thy selfe in a fearefull condition. Oh then take heed whosoeuer thou art, that thou conclude not peace to thine owne soule 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 forme of religion, but the power and life of it in thine owne heart and soule. If thou find that in thee, thou shalt then haue peace in thy greatest trouble and affliction, and in thy greatest distresse, yea when the pangs of death are on thee. Ioh. 16.33. Ioh. 16.33. saith Christ: In the world ye shall find affli­ction, but be of good comfort, I haue ouercome the world. Come we now to the seuenth verse.

IN the first words of this Verse our Apostle confirmes and strengthens that he puts downe in the verse before touching the wisedome of the flesh. He affirmes verse 6. that the wisedome of the flesh is death, or deadly and damnable; and here he con­firmes it by this, that it is in flat opposition to God, yea that it is enimitie against God. The wisedome of the flesh is death, because (saith he) it is enimitie against God. And that he might [Page 146] not seeme to charge this on the wisedome of the flesh vniust­ly, and to lay this foule blot on it without cause or ground, he further proues it so to be. He proues the wisedome of the flesh to be enimitie against God, from the nature and pro­per qualitie of an enemie: as namely, that it is thus qualified, that it is stiffe, and stubburne, and rebellious against God; which is deliuered in the proofe of it, that it doth not bow and bend to the will of God, it is not subiect to his Law: for saith the Apostle, Rom. 8.8. It is not subiect to the Law of God. And he fur­ther amplifies that rebellion of the wisedome of the flesh, by denying all power to it to be subiect to Gods Law: he saith, it cannot be subiect, it hath no power in it selfe of being subiect to it: affirming that as a certaine truth, he saith, It is not sub­iect to the Law of God, neither indeed can be. And then on these grounds he inferres 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 keepe within compasse of the seuenth verse, we see the generall matter of it, containing in it a confirmation of that which the Apostle affirmes of the wisedome of the flesh, that it is deadly, because it is enimitie against God; together with the ground and proofe of that: because it is not subiect to the Law of God, amplified by a certaine and vndoubted impossibilitie in it selfe to be subiect.

Interpretatiō.Let vs now examine the words of this verse, touching the sence and meaning of them. Because the wisedome of the flesh. What is meant by wisedome of the flesh, or carnall mind, as it is in the new translation, we shewed in the verse before: namely, the minding and affecting of corrupt nature: for the originall word [...] comprehends vnder it the act and ex­ercise both of the mind and of the will. And by the word Flesh, is not onely meant the inferiour parts of the soule, as the Papists expound it, but als [...] reason, and vnderstanding, and will: for there is fleshlinesse in the mind, as Coloss. 2.18. Rashly puft vp with his fleshly mind. And Gal. 5.20. the Apostle reckons vp heresie, which is an error in the mind held with obstinacie, among the works of the flesh. So that by the [Page 147] wisedome of the flesh (as before we did expound it) we are to vnderstand the meaning, thought, discourse, set purpose, counsell, loue, liking, care, desire, delight, studie, the best act and exercise of corrupt nature, the wisedome of it is eni­mitie against God. The Apostle here speakes verie emphati­cally, he vseth a word of great force and vehemencie, he speakes in the abstract: he saith not, [...]. The wisedome of the flesh is an enemie, but it is enimitie against God, thereby signifying that it is extremely hostile, opposite, and contrary to God and to all goodnesse, 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 goodnesse, with an vnreconcileable hatred and opposition: for an ene­mie may be reconciled, as Esau was to Iacob, but enimitie can neuer be reconciled; enimitie and amitie can neuer be at one. And therefore the Apostle affirming this of the wise­dome of the flesh, that it is enimitie against God, he would haue vs to know, that there can be no friendship betweene it and God, nor any agreement betweene it and goodnesse, but that there is an vnreconcileable hatred and opposition betweene them. For it is not subiect to the Law of God. By the Law of God, we are to vnderstand the morall Law of God, for the will of God reuealed in his word touching all morall duties, touching all duties of pietie towards God, and tou­ching duties of loue, mercie, equitie, and iustice towards men. And the word here rendred subiect, signifies an orderly subiection, subiect according vnto order. It is the same that is vsed, Rom. 13.1. Let euery soule be subiect vnto the higher powers: or it signifies submitting of the necke to the yoke. And the Apostle saying, the wisedome of the flesh is not sub­iect, his meaning is, it yeelds not to it orderly subiection, it may haply hit on a good dutie commanded in the Law of God, but it doth it not orderly: yea the lesse is spoken, and the more signified, it pulls as it were the necke from vnder that yoke, and it doth rebell and rise vp against that Law; it vnderstands, loues, and likes, and it doth things that the Law of God forbids, and it hates and auoyds the things that [Page 148] the Law of God commands. Neither indeed can be: or thus, for indeed it cannot be. That is, the wisedome of the flesh can­not be subiect to the Law of God: it hath no power nor abi­litie in it selfe to yeeld obedience to Gods Law. Nay so long as it is the wisedome of the flesh, it cannot but rebell against the Law of God, according to that, Genes. 6.5. All the imaginations of the thoughts of his heart are onely euill continu­ally: and that of the Apostle, 1. Cor. 2.14. The naturall man perceiueth not the things of the Spirit of God, for they are foolish­nesse vnto him; neither can he know them. He neither doth know them, neither hath he knowne them. Thus then briefly conceiue we the meaning of the Apostle in the words of this verse, as if the Apostle had said:

Because the mind, meaning, thought, discourse, counsell, loue, liking, care, desire, delight, studie, best act and exercise of corrupt nature, the wisedome of it is directly and extremely opposite and contrarie to God and to all goodnesse, and is carried against God and all goodnesse, with an vnreconcileable hatred and opposition. For why, it yeelds not to the Law of God, or will of God reuealed in his word any orderly subiection. No it puts as it were the very necke from the yoake: yea it doth rebell and rise vp against the Law of God; it vnderstands, 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 abilitie in it selfe to yeeld obedience to the Law of God: nay so long as it remaines to be the wisedome of the flesh, it cannot but rebell against the Law of God.

Now here first marke we the Apostles reason, by which he prooues the wisedome of the flesh to be deadly and damna­ble: he prooues it to be deadly and damnable by this, that it is enimitie against God. He reasons thus. The wisedome of the flesh is enimitie against God, therefore deadly and damnable. Now the ground of this reasoning yeelds to vs thus much, Doct. 1 the point hence offered is this.

Enimitie to God or a­gainst God is deadly and damnable.That enimitie to God, or against God, is deadly and dam­nable. That which is enimitie against God, or in opposition to God, it leades to destruction, and the Lord will assuredly [Page 149] bring destruction on euery thing that stands vp against him, and doth oppose him: whatsoeuer 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 Reason 1 stand against him, there is none that can deliuer out of his hands, as we haue it Isai. 43.13. Isai. 43.13. and nothing is hard to him, Ierem. 32.17. Ier. 32.17. He is able to do whatsoeuer he will. Psal. 115.3. Psal. 115.3. Nothing in heauen, or earth, or hell, not all the powers of men or Angels, good or bad, can withstand his power.

Againe, the Lord is a God of infinite holinesse and puri­tie, Reason 2 and of infinite iustice, he cannot abide iniquitie and sinne, 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 euill, thou canst not behold wickednesse: thou canst not look on sinne with approbation: no, it stands with his iustice to punish it. The Lord is stirred vp to anger and wrath against sinne, and against euery 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 fiercenesse of his wrath? none is able to stand against it. Yea further it stands with the glory of God, to bring destruction on euery thing that stands vp against him. Iam. 4.6. Iam. 4.6. the A­postle saith, God resisteth the proud: the word signifieth, [...]. sets himselfe in battel aray, and takes vp armes against the proud, and so against euery thing that doth oppose him. And it were dishonourable to the Lord, to lay downe 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 downe this as a certaine truth: that whatsoeuer is enimitie against God, or in opposition to God, it is deadly, and it leades to destruction: and the Lord will certainly bring destruction and confusion on that thing, or person, that stands vp in opposition against him.

Now then this may serue as a ground to proue, that euery Vse 1 sinne, be it neuer so small, is deadly and damnable: for why, Euery sinne be it neuer so small is dead­ly and dam­nable. [Page 150] euery sinne, be it neuer so small, is a transgression of Gods Law, it is against the very maiestie of God, and therefore deadly and damnable. And it is an idle and foolish distinction of the Papists, that some sinnes are veniall, and some mortall, that is, as they hold, that some sinnes are in their owne na­ture veniall, such as are onely beside the Law of God, not a­gainst it, and such as may be taken away by a temporarie punishment. There is no sinne, but it is against the Law of God, and against the infinite maiestie of God, and it deserues proportionable punishment, euen the wrath of God and e­uerlasting perdition. I leaue them.

Vse 2 Is it so, that whatsoeuer is enimitie against God, it leades to destruction, The misera­ble state of vnrepentant sinners disco­uered. and the Lord will certainly bring confusion on that thing, or person, that stands vp against him? Oh then he [...]eby take we notice of the miserable and fearefull state and condition of vnrepentant sinners. Euery vnrepentant sin­ner liues in a state of life that is enimitie with God, he is an enemie to God, and he hath God an enemie to him, he is at defiance with God, and at open warre with God: he can looke for nothing, but that the Lord should deale with him as with his professed enemie, euen come downe in iudgment on him, hew him in peeces, and giue him his portion with the diuels in hell. Oh that wicked and gracelesse persons, such as liue in their sinnes, had but hearts to consider this. Consi­der it whosoeuer thou art, thou that art a drunkard, a swea­rer, a filthy person, and thou that holdest on a course in euill and sinne, thou liuest in that state of life that is enimitie with God, and thou being at enimitie with God, all the creatures of God are armed against thee, all the iudgements of God do attend thee, and thou lyest open to all the plagues and iudge­ments in the world, and to eternall woe and confusion in the world to come. Thou canst not speake to God, but as to an angrie Iudge, clothed with iustice and iudgement against thee, thou canst not heare him speaking to thee, but in his voyce of threatning and denouncing iudgement against thee: and thinke not as many do, that it will serue thy turne, to say God is mercifull: I dare be bold to tell thee, God hath no [Page 151] mercy for thee so long as thou liuest in thy sinnes. Marke what is said, Deut. 29.19.20. Deut 29.19.20. If any blesse himselfe in his heart, saying, I shall haue peace, although I walke according to the stub­burnnesse of mine owne heart, thus adding drunkennesse to thirst, the Lord will not be mercifull vnto him, but then the wrath of the Lord and his ielousie shall smoke against that man, and euery curse that is written in this booke shall light vpon him, and the Lord shall put out his name from vnder heauen. Oh consider this thou that forgettest the power of God, the iustice of God, the truth of God: euen this truth of his, that thou liuing in thy sinnes, thou art at enimitie with God, & being at enimitie with him, thou art in a damnable state, thou art as drie stubble before the fire of his vengeance, and there is but a step betweene thee and hell. Thinke on this, and if hell haue not taken full pos­session of thy soule, let it stirre thee vp to bethinke thy selfe of speedie reformation: humble thy soule, and make thy peace with the Lord, there is no standing out with him.

Last of all, is it so that whatsoeuer is enimity against God, Vse 3 it is deadly and damnable, and it leades to destruction, A terror to all vnrepentant 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 vp in opposition to him? then as this may strike a terror into all vnrepentant sinners, so in particu­lar into such as are guilty of that sinne 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 diuine, it is heauenly, and of God: then they that oppose it cannot de­stroy it, they fight against God. And consider it whosoeuer thou art, that dost set thy selfe against Gods children and such as sincerely professe the Gospell, thou dost but therein fight against God, and so doing thou dost but strike and spurne against thornes, 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 [Page 152] that striueth 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 preuaile against him, but shalt surely fall before him. Alas, what was Mordecai, and what Ha­man? Mordecai a poore captiue, 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 preuaile against him, but shalt surely fall before him. So certainly if those thou dost set thy selfe against be the children of God, begotten of the im­mortall seed of his word, thou shalt neuer preuaile against them, thou dost but fight against the Lord, and he will bring thy plots and deuices to nought; yea if thou go on in that course, opposing his truth, and setting thy selfe against his children, he will bring confusion on thee. Consider this who­soeuer thou art that dost oppose and set thy selfe against Gods children, thou dost therein fight against God, thou ioy­nest hands with the diuell; and going on in that course, thou dost but worke thine owne wo, and bring confusion on thy selfe; the Lord will stand vp for the defence of his children, and stirre vp himselfe as a man of warre against thee, Isay 42.13. and he will haue the victory: though thou take away the liues of his children, thou shalt not preuaile to their hurt, but thou shalt bring wo and confusion to thy selfe. And this may be a great comfort to Gods children, to consider that the Lord is an enemie to their enemies, and to those that oppose them: they may be sure their enemies shall neuer preuaile 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 wisedome of the flesh, or carnall mind, the mind of the flesh is enimitie against God: note we thus much.

Doct. 2 That the very mind, reason, vnderstanding, and will of man [Page 153] in his naturall state and condition, The verie mind, reason, vnderstanding and will of man in his naturall con­dition, in the best act and exercise of them, are con­trarie to God and to all goodnesse. in the best act and exercise of them, are opposite and contrarie to God and to all good­nesse, not onely in the appetite and the senses, the inferiour parts of the soule, but the most noble parts of the soule be­ing yet in the naturall state and condition, euen reason, mind, and will, are carried in a course contrarie to God and to all goodnesse. And the best inclination and motion of the mind or will of a naturall man or woman, it is in flat opposition to God and to all goodnesse. And to this purpose is that, Gen. 6.5. Gen. 6.5. All the imaginations of the thoughts of his heart are onely e­uill continually. Where by heart is meant the vnderstanding power of the soule, whereby man vseth reason, as Matth. 15.19. Mat. 15.19. Out of the heart come euill thoughts: so the whole frame and disposition, or the whole act and exercise of the naturall vn­derstanding is onely euill 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 minde: that is, in the purest part of their soules; and he grounds his exhortation on a description of their conuersation before their conuersion and renoua­tion, verse 17. 18. That then they walked as other Gentiles did, Ephes. 4.17. [...]. & vers. 18. [...]. in the vanitie of mind, and darknesse of cogitation: where we haue both [...], and [...], both mind, and discourse of mind, the one vaine, and the other darke and blind; so that indeed not onely the appetite and senses, but the best parts and pow­ers of the soule, being yet in the naturall state and condition, the reason, minde, and will, are carried in a course contrarie to God and all goodnesse. And why? the reason of it is plaine. Reason.

The corruption of nature hath not onely taken hold of the appetite and senses, but it hath also ouer-spread the minde, reason, vnderstanding, and will; euen the most excellent parts and powers of the soule are poysoned with the contagion of sinne, and they are corrupted: yea it may be truly said, that they are more deepely tainted with corruption, then the in­feriour parts of the soule. For as before sinne came, Note. the mind of man had in it the chiefe part of Gods image, so now being corrup­ted it is most corrupt: for euery thing degenerating into a contrarie nature, it becomes most contrarie to that it was before; as water [Page 154] once hot and then cold againe, it becomes most cold. And there­fore the reason, mind, and will of man being not onely tain­ted, but so deeply poysoned with the contagion of sinne, it must needs be a truth, that not onely the appetite and senses, but euen the reason, mind, and will of a naturall man or wo­man in the best act and exercise of them, are carried on in a course contrarie to God, and to all goodnesse.

Ʋse 1 And this may teach vs in the first place, not to stand ama­zed, It is no mat­ter of wonder that men of excellent wits are ouertaken with grosse sinnes. not to wonder at it, when we see men of singular wits, and of sound iudgements for matters of the world, yea men of great learning, to be carried on in a course of euill and sinne, yea to runne into foule and grosse sinnes; this is that that blinds and bleares the eyes of many, in that they see men of excellent wits ouertaken with grosse sinnes: but we are to consider, that the wit and wisedome of man not sanctified, but in the naturall state of it, is carried on in a course contrarie to God, and to all goodnesse: and the more excellent wit, and the greater the wisedome is, not sanctified, the more strong­ly and the more violently it carries men to impietie and sinne: yea we shall finde if we obserue it, that it hath bene so in all ages, and is so at this day. Wofull experience shewes it, that the vilest monsters in all outrage of sinne, haue bene and are, not idiots, or simple witted, or vnlearned men, but men of most excellent wits, and men of the greatest learning; and therefore let not that trouble vs, and make vs stand amazed, when either we see or heare that men of excellent wits, sound iudgements, or men of great learning, are carried on in a way of euill and sinne, and that they runne into foule and grosse sinnes: their wit, and wisedome, and learning not san­ctified, it is but the wit, wisedome, and learning of the flesh, and it is enimity against God & all goodnesse, it carries them on in a course contrarie to God, and to all goodnesse.

Ʋse 2 Againe, is it so that not onely the appetite and senses, but the best parts and powers of the soule, In matters of pietie and re­ligion our owne reason & vnderstan­ding, and the best act and exercise of them must be laid aside. being yet in a naturall state and condition, euen reason, mind, and will, are carried in a course contrarie to God and to all goodnesse? Learne we then, that in matters of pietie and religion, and in things that [Page 155] pertaine to life and godlinesse, to lay aside not onely our owne appetite and senses, but to disclaime also our owne reason and vnderstanding, and the best act and exercise of our owne reason, euen our owne wisedome: for indeed to con­sult with flesh and bloud, and with the wisedome of the flesh, in matters of pietie and religion, it is but to aduise with sinne. The wisedome of the flesh is enimity against God, and will carrie vs on in a course contrarie to God, and to all goodnesse: it is a dangerous thing to examine the wayes of God by the wisedome of the flesh: yea I dare affirme it; Note. It is impossible for vs to yeeld true and sound obedience to any one Commandement of God, if we follow the rule of our owne corrupt reason, our owne reason will carrie vs on to a contrarie course. To shew it in one or two particulars: the Lord requires of vs in his word, we haue it, 1. Tim. 6.8. That if we haue food and rayment we should therewith be content, and that we should not greedily hunt after the things of this life. Now carnall reason, the wisedome of the flesh, that is ready to suggest, and it doth suggest to many in the world, that they may by fraud, by vsurie, by op­pression, and by vnlawfull meanes, seeke to enrich them­selues: yea it tels them, that so they shall be able to do good, not onely to themselues and those that belong to them, but to others also, to distribute to the poore, to build alme-hou­ses, and to do great good, and that with such sacrifices God is pleased. See how the wisedome of the flesh will furnish men with strength of arguments out of the word of God a­bused, to make men sinne against God. And so for the matter of apparell, the Lord requires in his word it should be mo­dest and sober. Oh but saith carnall reason, the wisedome of the flesh, that tels men and women, if we do not follow the fashions of the world, we shall be of no account, and we shall carrie no credit in the world. And so I might instance in many other particulars, wherein the wisedome of the flesh carries men on in a course contrarie to God and to all good­nesse: yea the wisedome of the flesh is ready to furnish men with new wayes of committing sinne, and with many excu­ses, pretences, and defences for sinne when it is committed. [Page 156] 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 owne appetite and sense, but we are also to renounce our owne reason and vnderstanding, and our owne wisedome, and all that nature hath endued vs withall, and to suffer our selues wholly to be guided and gouerned by the wisedome and will of God reuealed in his word. Now further marke we here the weight of the Apostles speech, he saith not, the wise­dome of the flesh is an enemie, but it is enimitie; thereby sig­nifying, as we shewed, that it is extremely opposite and con­trarie to God, and to all goodnesse; yea that it is carried a­gainst God and all goodnesse with an vnreconciliable ha­tred and opposition. So that hereby we are to take notice how farre the wisedome of the flesh is carried in opposition to God and to all goodnesse: and the point hence is this.

Doct. 3 That the wisedome of the flesh, the minding and affe­cting of corrupt nature, The wisedom of the flesh is extremely op­posite & con­trary to God & to all good­nesse. is extremely opposite and contrarie to God and to all goodnesse. The mind and will of a naturall man is not onely not able to thinke or will good things, things that pertaine to Gods kingdome, to life and salua­tion, but they are auerse, and they are repugnant to good things, and carried against God and good things, with an vnreconciliable hatred and opposition, they are at enimitie with God and all goodnesse. Thus it is with the mind and will of a naturall 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 darknesse: he saith not, that they were darke, or blind, or not able to see good things, but they were darknesse, they were in extreme opposition to light, euen as contrarie to God himselfe, who is light. 1. Ioh. 1.5. and to the light of his truth, as darknesse is to light. And not to amplifie the point, the reason and ground of this:

Reason. That the act and exercise of the mind and will of a naturall man is extremely opposite and contrarie to God and to all goodnesse, is, because the mind and will of a naturall man beares the image of Satan, which is directly opposite and contrarie to the image of God, in which man was created, [Page 157] standing in true and perfect holinesse and righteousnesse: 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 naturall man, is directly and extremely opposite and contrary to God and to all good­nesse. Here haply some may make this question

Whether man do naturally hate God? Quest. whether a man in his naturall state and condition be so farre carried against God, as that he hates God?

Answer. Answ. Howsoeuer man hauing in himselfe the light of nature in full force not extinguished, hath in him a blind de­uotion and affection towards God, and a blind loue to God, as he is God and the chiefe good: yet as man is guiltie of sinne, and takes notice of his guiltinesse, and conceiues of God as a iust punisher of sinne, he hates God: as a guiltie ma­lefactor hates the Iudge, not as he is a man good, liberall, and the like, but as he is a iust sentencer of his euill deeds, so a man hates God; and as a man increaseth in sinne, so he increa­seth in hating of God. It is said of the Gentiles being giuen vp to vile affections, and to a reprobate sense, and they run­ning on in foule sinnes and fearefull abhominations, they be­came haters of God. Rom. 1.30.

Now for vse of the point; Vse. The popish conceit of pure naturals confuted. this being so that the act and ex­ercise of the mind of a naturall man, is directly and extremely contrarie to God and to all goodnesse, it meets with that conceit of the Papists touching pure naturals, and the good­nesse in nature. They magnifie nature, and teach that a man in his naturall state may prepare himselfe to receiue grace, and that he preparing himselfe, he merits grace ex congruo, as they say. It is an idle conceit, it cannot stand with the truth now deliuered, that the act and exercise of the mind and will of a naturall man is extremely opposite and contrarie to God and to all goodnesse: and it is as possible that a violent streame of water should suddenly turne it selfe backwards, as it is for the mind and will of men being carried against God and all goodnesse, to turne and prepare it selfe to receiue grace. The [Page 158] Lord Iesus saith, Ioh. 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 aptnesse to receiue grace, drawing were needlesse, for that argues an obstinate rebellion, and re­luctancy and striuing against grace. Though indeed none is forced to come to Christ, or to receiue grace, but he receiues it willingly, yet of himselfe he hath no such will, but of vn­willing he is made willing. Now for the vse of the point to our selues.

Ʋse. 2 Is it so that the act and exercise of the mind and will of a naturall man is extremely opposite and contrarie to God & to all goodnesse? They whose minds & wils are wrought on by grace, and turned from euill to good, ought to magnifie Gods good­nes & mercy And they who are in their naturall state, must be farre 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 euill to good, so that now they are able to thinke of good things, to mind them, to will them, to loue and to like them, and to delight in them in some measure, they are to magnifie the goodnesse and mercy of God, and the power of his grace; they cannot be sufficiently thankfull for so great a mercy, in that their minds and wils were before at enimitie against God. And such as are yet in their naturall state and condition, are to take heed they please not themselues in a conceit that they can at their owne time and pleasure change their minds and wils, and so neglect the timely and carefull vse of the meanes by which God workes grace in those that belong to him. As Popery is naturall in many things, so in this particular: men thinke that howsoeuer their minds are now set on euill, and their wils and affections are wholly carried after euill, yet they may when they please change their minds, and turne their hearts from euill to good, and take a new course: but indeed they deceiue themselues. Ier. 13.23. saith the Prophet, Can the Blackmore change his skin, or the Leopard his spots? then may ye also do good that are accustomed to do euill. Where he shewes how hard a thing it is to breake off a custome of do­ing ill, euen as hard as to make the Blackmore white, or to change the skin of a Leopard. And if custome which is but a second nature be so hard to roote out, how hard then is na­ture it selfe and the corruption of it, to be rooted out, which [Page 159] is as deare and neare to vs as any part or member of our bo­dies, or any part of our soules? Surely there must be an holy violence before that can be done, and it is done onely by the mightie hand and power of God And therefore our part is to vse the meanes carefully, by which the Lord workes grace in the minds and hearts of his, euen diligent hearing, rea­ding, and meditating in the word of God, conference, good company, and the like, to waite 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.

Hauing stood on the Apostles argument, by which he prooues the wisedome of the flesh to be death, or deadly, or damnable, because it is enimitie against God: come we now to the ground and proofe of it in the next words, For it is not subiect to the Law of God, neither indeed can be. The Apostle prooues the wisedome of the flesh to be enimitie against God by this, that it is not subiect to the Law of God, it yeelds not to the Law of God any orderly subiection; nay it doth resist, and rise vp, and rebell against the Law of God: euen against the will of God reuealed in his word, touching duties of pietie towards God, and duties of loue, mercy, equi­tie, and iustice towards men. And here first we are to obserue the Apostles argument, by which he prooues the wisedome of the flesh to be enimitie against God; he reasons thus: The wisedome of the flesh is not subiect to the Law of God, it doth rather resist, and rebell, and rise vp against Gods Law, and therefore it is enimitie against God. This manner of rea­soning yeelds to vs thus much.

That they that will not subiect themselues to the Law of Doct. 4 God, they are enemies to God: they whosoeuer they be, Whosoeuer they be that will not yeeld obedience to Gods will re­uealed to the in his word, are in Gods account as e­nemies to God. that yeeld not obedience to the will of God made knowne to them in his word, they that will not subiect 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 auoyd the euill it forbids, his will being made knowne to them, they are in Gods account as enemies to God, and as rebels against God, the Lord so accounts of [Page 160] them. And for further clearing of this, marke what the Lord saith, Exod. 20.5. Exod. 20.5. In the second commandement he saith, He is a God visiting the iniquitie 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 subioynes verse 6. where he saith, He shewes mercy to them that loue him and keepe his comman­dements: as if he had said, those that loue me, are those that keepe my commandements; and so on the contrary, those that keepe not the commandements of God, and yeeld 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 stiffe necke: behold, I being yet aliue 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 subiect themselues to his will made knowne to them. Ioh. 14.15. Ioh. 14.15. saith Christ, If ye loue me keepe my comman­dements. Whence it followes by proportion, that those that keepe not the commandements of Christ, they loue not Christ; no they hate him, and they are enemies to him, as himselfe 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 reigne ouer them, bring them hither, and slay them before me. Those that would not subiect their neckes to my yoake, nor yeeld obedience to my lawes, bring them hither, and slay them before me. And to these we might adde many other testimonies confirming this truth, that they whosoeuer they be, that will not subiect themselues to the Law of God, to mind, to will, and to affect and loue the good things the Lord requires of them, and to auoyd the euill he forbids, his will being made knowne 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.

Reason 1 First, there is a most neare vnion and coniunction be­tweene [Page 161] God and his Law, the Law of God is the mind of God and will of God, euen his eternall and vnchangeable will reuealed, to which he would haue men to be subiect and conformable; and men cannot denie subiection to that, but they denie it to God himselfe, and so they rebell against him.

Againe secondly, all men are bound to yeeld subiection Reason 2 to the Law of God, and to his will reuealed in his word, as to the Law and will of him who is soueraigne Lord and king ouer them, and hath the command of their soules and bodies and of all that they haue. And therefore as they are rebels to a king, who being his naturall subiects and bound to obey him, will not submit themselues to his good lawes; so it must needs be a truth, that they whosoeuer they be that will not subiect themselues to the Law of God, to the will of God reuealed in his word, to mind, to will, and to affect, and to do the good things the Lord requires of them, and to auoid the euill he forbids, his will being made knowne to them, they are in Gods account as enemies to God, and as rebels, and the Lord so accounts of them.

First, this truth serues to discouer the wretched and feare­full Ʋse 1 condition of all such as haue the will of God made knowne to them touching good things the Lord requires at their hands, and touching euill they ought to auoid, A discouerie of the fearfull state of those who refuse to hearken to the voice and call of God in the ministerie of his word, and to yeeld­to it. and yet will not subiect themselues to it, either to do the one, or to auoid the other, They pull away the shoulder, they stop their eares that they should not heare, Zach. 7.11. Zach. 7.11. and they hate to be reformed. Fearefull is the case of such persons, whosoeuer 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 deale with them as with rebels. Men commonly make it a matter of nothing to refuse to sub­iect themselues to the word of God, either when it cals them to good things, or when it cals them from their euill wayes and sinnes: yea many times they make but a mocke at it, and make but a tush or puffe at the voice of God, in the ministerie of his word calling them from their sinnes. But consider it [Page 162] whosoeuer thou art: art thou a drunkard, a common swearer, or the like? and hath the word of God often sounded in thine eares? hath it discouered to thee thy particular sinnes, and shewed thee the greatnesse of them, and danger of them? hath it smitten thine heart, and hit on thy conscience, and dost thou refuse to hearken to it, and to yeeld to the voice and call of God, and dost thou make light of it? Thou art in a fearefull case, the Lord accounts thee as his enemie, and will deale with thee as with his enemie. Yea know it, that thou hardening thy heart against the voice of God in the mi­nisterie of his word, and refusing to be reformed by it, the Lord will also harden it, and in his iust iudgement giue thee ouer to sinne, and to the will of the diuell, to be led of him at his will and pleasure. Yea thou being a child of disobedience and wilfull 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 neuer be receiued to mercy, that thou art a child of per­dition, and art now going on a pace towards hell, and shalt one day be fit fuell for the fire of hell. Consider this all you that refuse to subiect your selues to the will of God made knowne to you in the ministerie of his word.

Ʋse 2 Againe, is it so that they whosoeuer they be, that will not subiect themselues to the will of God reuealed in his word to mind, Not onely o­pen contem­ners of God & of al good­nesse are ene­mies to God, but such also as are luke­warme pro­fessors & car­nall gospel­lers. to will, affect, and do the good things the Lord re­quires of them, and to auoid the euill he forbids (his will be­ing made knowne 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 deceiue not our selues, thinke not that onely they are enemies to God that are at open de­fiance and hostilitie with him, as those that are open con­temners of God and of all goodnesse, open blasphemers, such as bend their tongues like their bowes for lies: Ier. 9.3. and shoot out bitter and blasphemous words against God and against goodnesse: No, no, not onely they, but euen thou that dost not subiect thy selfe to the will of God made knowne to thee, to mind, to will, and to affect, to loue and to like good things, euen thou in Gods account art an enemie to God. It [Page 163] may be thou art able to say, I am no enemie to goodnesse, I speake not ill of the wayes of God, I blaspheme not God and his truth, I am neither Papist nor Atheist, &c. Yea but what loue hast thou to goodnesse and to the truth of God? what zeale hast thou for God and for his truth? is thy heart and soule, thy mind and thy inward affections, thy wisedome sub­iect 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 Gospell. Alas, if many in the world examine themselues touching these particulars, they shall find that these things are wanting in them: they are luke-warme professors, they are carnall Gospellers; they go on in a drousie course and a formall profession, they haue no burning loue to the truth, no zeale to Gods glorie. Well, let such persons know, howsoeuer they please themselues 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 enimitie with God as open contemners are, yet in their degree they are enemies to God: and the Lord so esteemes of them. And howsoeuer luke-warme Gospellers may seeme 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 farre as they are luke-warme, Note. they haue fellowship with the di­uell, and they are enemies to God, and therefore deceiue not thy selfe.

One thing note we further, [...]. and that is from the word here vsed: the word (as I shewed) here rendred subiect, signifies orderly subiection: so that hence note we.

That the wisedome of the flesh may hit on a good dutie, Doct. 5 a man in his naturall state and condition may do that which is good in it selfe, but he marres it in doing, The wisedom 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 deed of an enemie to God, he doth it not so as may please God and bring comfort to his owne soule. 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 [Page 164] 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 owne praise and glory amongst men. And thus it is with all men in their naturall state and condition.

Vse. A good in­tent is not suf­ficient in the seruice of God.And therefore it is not a blind intent and good meaning that poore ignorant soules stand on, that will serue the turne in seruing 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 wisdome of the flesh, the wise­dome of corrupt nature, is not subiect to the Law of God, but indeed rebels against it. I might stand to shew the error of the Pelagians. An error of the Pelagians and Popish schoolemen met withall. It meets with their error who hold that a naturall man might fulfill the Law of God; and that error al­so of the Popish schoolmen: it meets with their error like­wise who affirme that a man without grace may keepe the Law in respect of the substance of the worke, 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 passe by them. Onely from hence in that the Apostle saith, The wise­dome of the flesh, the wisedome of corrupt nature, is not Doct. 6 subiect to the Law of God; we may plainly gather thus much. The best act and exercise of the soule of a carnal persō is euill and sinfull.

That the best act & exercise of y ^e soule of a carnall person, of a man that is yet in his naturall state and condition, is euill and sinfull, it is not subiect to the Law of God, it is not conforma­ble to the will of God reuealed in his word, which is the rule [Page 165] of all holinesse and righteousnesse: and so it must needs be euill and sinfull. For indeed whatsoeuer act of the soule of man is not consonant and agreeable to the Law of God, that is euill, and that is sinfull. Sinne is so defined. 1. Ioh. 3.4. Sinne is transgression of the Law: any act of man transgressing Gods Law, yea any act not agreeable to the Law of God, it is euill and sinfull. And this beares strongly against an erronious o­pinion of the Papists, namely this:

That the first intents of the mind disordered, Ʋse. A popish o­pinion confu­ted. euen lust and concupiscence of the heart without consent of will, if it gaine not consent of will to accomplish euill, is no sinne: that they hold and teach. Now the truth deliuered makes strongly a­gainst that. For why: Is the best act and exercise of the soule of a corrupt person euill and sinfull, euen his wisedome, is that euill, because it is not subiect 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 euill, though consent of will be not gained, though they neuer get consent of will for the accomplishment of euill, yet those verie mo­tions must needs be euill and sinfull. For certainly they are not subiect to the Law of God, they are repugnant and con­trarie 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 innocencie: and therefore they are naught, and they are sinnes, and it is a grosse error to hold the contrarie.

Now further in that the Apostle saith, the wisedome of the flesh is not subiect to the Law of God, neither indeed can be: affirming that as a certaine truth, neither indeed can be, we are giuen to vnderstand thus much:

That the wisedome of the flesh, the minding and affecting Doct. 7 of corrupt nature, is not onely not subiect to Gods Law, The wisedom of the flesh hath no power in it selfe to be subiect to the Law of God. but it hath no power in it selfe to be subiect to it: the mind and will of a naturall man, one that is yet in his naturall state, hath no power nor abilitie in it selfe and of it selfe, to mind, to will, and to affect good things. Or thus briefly conceiue the point.

A man that is in his naturall state and condition, as yet vn­regenerate, hath no power nor abilitie in himselfe nor of himselfe, to mind, to will, and to affect good things, things concerning pietie towards God, or things concerning equi­tie, iustice, loue, 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 affected. To this pur­pose that is a plaine text, 1. Corinth. 2.14. 1. Cor. 2.14. The naturall man (saith the Apostle) perceiues not the things of the Spirit of God, for they are foolishnesse vnto him. And he addes further, Neither can he know them, because they are spiritually discerned. He doth not onely not know nor perceiue spirituall things, for that might be through neglect or contempt of them; but he can­not know them, he hath no power in himselfe of himselfe 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 our selues to think any thing (he meanes any thing that is truly good) as of our selues. Ioh. 15.5. Ioh. 15.5. saith Christ, Without me ye can do nothing. A man that is out of Christ, as yet in his naturall state and condition, can do nothing that is truly good, he cannot mind, will, or affect good things; either things that concerne piety towards God, or loue and mercy towards men, as they ought to be minded, willed, and affected. And not to adde any further euidence and testimonie of Scripture, the reasons and grounds of this truth are these.

Reason. 1 First, man in his naturall state and condition hath no good­nesse in any power or facultie of his soule; there is no part nor portion of any spirituall goodnesse in man being yet in his naturall state: there must be a renouation, a new ma­king, and a new birth, before there be any goodnesse in any power or facultie of the soule of man or woman.

Reason. 2 Againe secondly, man in his naturall state and condition is so vnder the power of sinne, as a dead man is vnder the power of death. He is dead in sinne, Ephes. 2.1. Ephes. 2.1. He hath neither spi­rituall life, nor the actions, nor the faculties of that life. And therefore on these grounds we may resolue on this as a cer­taine truth, that a man that is in his naturall state and condi­tion [Page 167] as yet vnregenerate, hath no power nor abilitie in him­selfe and of himselfe, to mind, will, and to affect good things, things that concerne pietie towards God, or loue and mercy towards men, commanded in the Law of God, as they ought to be minded, willed and affected.

This being a truth, Ʋse. The error of the Pelagians and Papists touching free­dome of will, confuted. it meets with the vaine conceit of all those that magnifie nature, and dreame of some goodnesse in our nature without grace: and especially it meets with the error of the Pelagians and of the Papists, touching freedome of will. They hold and teach, that the will of man is able to loue God, and to be subiect to his Law without grace, or at least (say they) being a little helped by Gods Spirit, can ei­ther receiue grace or refuse it, if it list. This is vtterly false, it is as possible for a dead man to wil his owne quickening, and his owne raising vp from the graue, as it is for a man in his na­turall state and condition, being dead in sinnes, to mind and to will spirituall good things.

Oh but say the Papists, Obiect. though a man in sinne be dead in the way of grace, yet he liues naturally, and he hath free-will in naturall and ciuill actions; which will of his being by grace fortified, and as it were lifted vp to an higher degree of perfection, can then concurre and worke with grace to faith, and all good workes necessarie to life euerlasting. Thus they pleade, and those be their owne words. To answer them.

First, they speake not to the purpose, Answ. for though it be gran­ted that man liues naturally, and hath free-will in morall and ciuill things (which we confesse:) doth it thereupon follow that he hath power by nature to will spirituall good things? No, no, it followes not on that ground.

Againe, in that they say, the naturall will being by grace fortified and lifted vp to an higher degree of perfection, can then concurre and worke with grace to faith, and to all good workes necessarie to saluation, they contradict themselues: for this proues not that the will of man concurres by it owne naturall power, which is the thing in question, but the cleane contrarie, that the will onely by grace is enabled to will that which is truly good: and that is the thing we teach; that the [Page 168] will of man in the first act of conuersion is meerly passiue, able to do nothing, but being wrought on and renewed by grace, and of vnwilling made willing, then it is able to chuse, to will, and to affect that which is truly good.

Obiect. Haply some will say: hath the will of man being yet in the naturall state and condition, no possibilitie of willing that which is truly good?

I answer. Answ. Though it haue no power in it selfe and of it selfe to will spirituall good things, yet it hath a possibilitie 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 workes not on men as on stockes or on stones, or on vnreasonable creatures; men hauing vnderstanding and will, they are capable of grace, fit to haue their wils made able by grace to will things truly good; there is that possibilitie in the corrupt will of man.

Ʋse. 2 Now further, is it so that a man in his naturall state and condition, The wisedom of the flesh being vnable to yeeld sub­iection to the Law of God, much lesse can it yeeld to the do­ctrine of the Gospell. as yet vnregenerate, hath no power in himselfe and of himselfe, to mind, to will, and to affect good things concerning pietie towards God, loue and mercy towards men, the good things of Gods Law? surely then much lesse hath any man power in himselfe and of himselfe, to mind, to will, and to affect the good things of the Gospell. The wise­dome of the flesh cannot yeeld subiection to the Law of God, much lesse can it yeeld to the doctrine of the Gospell, as to beleeue the sweete 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 deceiues many in the world; they fancie to themselues that faith is in their owne power, and that they can at their owne time and pleasure be­leeue in Christ. And herein the diuell deludes thousands: yea some are so besotted and blinded by the subtiltie of Satan, as they thinke they haue beleeued in Christ euer since they could remember, and they neuer doubted of Gods mercy. Or if this slight be too palpable and be discerned, yet Satan perswades with them, they may beleeue when they will, and that it is an easie matter to beleeue in Christ, and in their [Page 169] owne 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 houre of their life: and with this pleasing conceit he car­ries thousands to the pit of euerlasting perdition. We are to take heed of this, and know that true faith in Christ is a won­derfull and supernaturall gift and grace of God, wrought by the exceeding greatnesse of Gods power, euen 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 owne power, then would neuer any man fee­ling the weight and burden of his sinnes, and apprehending Gods anger and wrath against him for them, despaire of Gods mercy, but he would take hold of it to his comfort. Now wofull experience sheweth the contrarie; that at such a time as some are brought to the sight of their sinnes, 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 perswaded by any meanes to take hold of it to their comfort; they rather blaspheme God, and fall to vtter desperation: and therefore it is not in mans power to beleeue when he list, and at his owne time and pleasure. And if thou whosoeuer thou art, please thy selfe in that conceit, that it is an easie matter to beleeue in Christ, and that thou maist so do when thou wilt, thou maist haply when the Lord lets thee see the greatnesse of thy sinnes, what thou hast deserued by them, seeke for faith and neuer finde it: yea, it may be, if thou wouldst giue a thousand worlds (if they were thine to giue) thou shalt not be able to find any comfort in Christ. And therefore take heed thou deceiue not thy selfe, learne to know, that true faith in Christ is not in a mans owne power, but is the onely worke of Gods mighty power: & neuer rest till thou find that the Lord hath wrought in thee the wonderfull and supernaturall worke of faith, euen such a faith as is able to breake thorow the sense and feeling of thine owne sins and Gods anger, and to take hold of Gods mercie and merit of Christ, to thy comfort; and then thou maist be sure that thou hast such a faith as is wrought in thee by the mightie and powerfull worke of Gods Spirit.

COme we now to Verse 8. So then they that are in the flesh, cannot please God. This verse is a corollarie or conclusion inferred & brought in by the Apostle on the verse foregoing: ha­uing said verse before, that the wisedome of the flesh is enimity against God, and shewed the ground of that, Because it neither is nor can be subiect 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 ge­nerall matter of it, sets forth how it is with such as are in the flesh, in regard of Gods fauour 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 fauour, and displeasing to God, but there is a further matter, They cannot please God. The Apostle affirmes 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.

InterpretatiōTo 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 liue 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 vnderstand the body. The phrase is here vsed in the euill 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 sence, as name­ly thus, to be in the dregges and filth of nature, to be vnrege­nerate, Rom. 7.5. as we may gather from verse 5. of Chapter 7. where the Apostle vseth this phrase, and saith, When we were in the flesh, the motions of sinnes which were by the Law, had force in our members, to bring forth fruite vnto death. It was the conceit of a Pope of Rome whom the Papists do magnifie, and say that [Page 171] men are to seeke the sence 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 vnderstood of married persons, of such as liue in the married estate, that they are in the flesh, and so cannot please God: directly con­trarie to the plaine text of the Apostle, who saith, that the Romanes 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 themselues, as sometimes to extoll 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 carnall, impure, and vncleane. This were strange, but that indeed we are to consider that they are possest with a spi­rit of blindnesse and giddinesse: 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 vnregenerate. Cannot please God: that is, cannot thinke, speake, or do any thing that God may like of, and to approue 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 naturall state and condition, in the dregs and filthy puddle of nature, & as yet vnrege­nerate, they cannot possibly thinke, speake, or do, any thing that God may like of, and approue of, and that he may accept as pleasing to his holy Maiestie.

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 wisedome of the flesh is enimitie against God, and nei­ther is nor can be subiect 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 owne conclusion, brought in on his owne premises in expresse termes, that they that are in the flesh, they that are vnregenerate, they can do nothing pleasing God. If [Page 172] this had bene our conclusion deduced and drawne by conse­quent out of some place of Scripture, the Papists might haue had some better colour, Gods owne conclusion a­gainst the merit of con­gruitie. though no good ground to except against it; but this we see is Gods owne truth, his owne conclusion grounded on his owne premises: they that are in the flesh, as yet vnregenerate, they cannot please God. This beares strongly against the merit of congruitie: in that the Papists say, a man in his naturall state and condition may pre­pare himselfe to receiue grace; yea that he may so fit himselfe for grace, as that he merits grace at the hands of God ex con­gruo, by a kind of congruitie, they directly thwart, and crosse, and contradict Gods owne truth, and his own conclusion in­ferred on his owne premises: namely, that they that are in the flesh are so farre from meriting, as they can do nothing plea­sing to God. And no maruell though the Papists seeke to peruert this text, and to thrust on it a misconstruction, and false interpretation, because it makes so directly against them, and in such expresse termes deliuered by the Apostle from the mouth of Gow himselfe, and by the speciall motion of the holy Ghost: as 2. Pet. 1.21. This I thought good to note, to shew by what spirit the Papists are led, euen by a lying spirit, a spirit in flat opposition and contradiction to the Spi­rit of God.

Now in the next place obserue, how the Apostle doth ex­presse the state and condition of such as are in the dregs of nature, as yet vnregenerate. 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 liue in the world: but they are in the flesh; this phrase is verie weigh­tie and verie significant, it imports an vniuersal thraldome vn­der sinne and corruption. The point hence is this.

Doct. 1 That vnregenerate persons, such as are yet in their naturall state and condition, Vnregenerate persons are altogether fleshly. they are altogether fleshly, they are no­thing but a lumpe of flesh, a lumpe of sinne and of corrup­tion; they are drenched in sinne, and as it were ouer head and eares, they are in the verie puddle of sinne. And thus the Lord speakes of Ierusalem, Ezech. 16.6. Ezech. 16.6. When thou wast in thy bloud, [Page 173] not when bloud was in thee: and Act. 8.23. Act. 8.23. Peter saith to Si­mon Magus, Thou art in the gall of bitternesse, thou art ouer­whelmed in sinne. Coloss. 1.21. Colos. 1.21. the Apostle saith of the Co­lossians, that before their conuersion their minds were set in euill workes. And many other euidences might cleare and confirme this truth; that vnregenerate persons, such as are yet in their naturall state and condition, they are altogether fleshly, they are nothing but a lumpe of flesh, of sinne, and of corruption. And it must needs be so: Reason. for as we haue it Ioh. 3.6. Ioh. 3.6. That which is borne of the flesh, is flesh, it is nothing but flesh and a lumpe of corruption: and as Iob speakes, Iob 14.4. Who can bring a cleane thing out of filthinesse?

And this may serue to pull downe the pride of many in the world that carrie their heads aloft, Ʋse. A iust re­proofe of the pride of ma­nie. and shew forth the pride of their hearts, in their speech, in their gesture, in their appa­rell, and the like. If they well consider it, they being vnrege­nerate persons, they haue cause to hang downe their heads, and to couer their faces for shame: for what are they? truly nothing but a lumpe of sinne, and a dunghill of corruption. What cause hath the poore Lazer, that is full of botches and soares from top to toe, to set out himselfe in goodly apparell, and in rich aray? Such is thy case, thou that art vnregenerate, and as yet in thy naturall state and condition, thou art full of blaines in all the powers of thy soule, and in all the parts and members of thy body; and therefore thou hast no cause to set out thy selfe in vaine and garish attire. Thou wilt say: Obiect. I am not vnregenerate. Answ. Surely thy vanitie and garishnesse in apparell is an euidence against thee, it tels thee to thy face that thou art carnall, for if thou wert not, thy pride would soone fall of it selfe; 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 naturall state and condition, thou art most vile and odious in Gods sight: no stinking carion is so lothsome and offensiue to thee, as thou art to God.

I hasten to that which I principally intend in this verse, the thing the Apostle affirmes of them that are in the flesh; name­ly [Page 174] this, that they cannot please God: he saith, they that are vnregenerate, such as are yet in their naturall state and condi­tion, they cannot please God. The point hence is the verie proposition of the Apostle, namely this.

Doct. 2 They that are in the flesh, in the dregs of nature, in their naturall state and condition, Veregenerate persons can do nothing pleasing to God. as yet vnregenerate, they cannot thinke, speake, or do, any thing pleasing to God, any thing that God may approue and accept of, as pleasing to his holy Maiestie. Vnregenerate persons, such as are yet in the dregs of nature, offend God and displease him, not onely in and by their sinnes, and such things as are directly euill; 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 them­selues are good and commanded of God: in their hearing or reading of the word of God, and their prayers, and the like. An vnregenerate person cannot please God, though he thinke, speake, Pro. 15.8.9. or do, the best thing that may be. Salomon saith Prou. 15.8. The sacrifice of the wicked is an abhomination to the Lord: all the labour and all the cost that a wicked person bestowes on the worship of God, is not onely vaine, but it is abhomi­nable in Gods sight. And in the 9. verse, he saith againe, The way of the wicked, euen his whole course is abhominable: it is odi­ous to God, it prouokes 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 vnto them that are defiled and vnbeleeuing is nothing pure: nothing they thinke, speake, or do, is pure, and so nothing they thinke, speake, or do, can be pleasing to God: and why.

Reason. The reason of it is plaine, namely this, the person must first be pleasing to God before any thing he thinkes, speakes, 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 vnregenerate persons being out of Christ, their persons are not pleasing to God: it must needs [Page 175] be a truth, that let them thinke, speake or do, what they will, euen the best thing that may be, they cannot please God.

Haply some will say: Obiect. The Lord sometimes rewards the ci­uill obedience and outward carriage of vnbeleeuers, and such as are yet in their naturall state and condition. Ezech. 29.20. a gift is promised to Nebuchadnezzar, a man without question vnregenerate, for his seruice against Egypt: & there­fore it may seeme, that good things done by such as are yet in their naturall state are sometimes pleasing to God.

Answer. Answ. It is true indeed, the Lord doth sometimes reward the ciuill 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 personall obedience, but meerely of his abundant goodnesse and mercy. Such is the rich goodnesse of our good and gracious God, as that of his abundant mercy he is pleased sometimes to giue outward blessings euen to ciuill obedience, and outward good beha­uiour of vnbeleeuers, and such as are yet in the state of nature, to incourage his children to yeeld obedience to him with greater chearfulnesse. 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 mercie reward them being deare to him, the sheepe of his owne pasture.

For vse of the point, is it so that they that are in the flesh, in Ʋse 1 the dregs of nature, as yet vnregenerate, cannot think, speake, Vnregenerate persons are in a most mise­rable state & condition. or do, any thing pleasing to God? Surely then we must needs conceiue the state & condition of vnregenerate persons, such as are yet in their naturall 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 thinke, speake, or do, and that must needs be a most vnhappie & fearfull condition. The chiefe thing that a man should endeuour and seek for, is how to please God, and to be approued of him on whom depends his being, his life, and all his comfort, both in life and death, and for euer. Now this cannot a man do that is yet in his na­turall state and condition: no, know it whosoeuer thou art, [Page 176] that art yet in the dregs of nature, thou canst do nothing plea­sing to God, the best thing thou dost is offensiue and displea­sing to his holy Maiestie, euen thy prayer is turned to sinne, and that prouokes God to anger against thee, Psalme 119.7. and that is a fearefull condition. In the Lords good liking and approbation is life and happinesse, and in his disliking and displeasure; is nothing to be expected but death and damna­tion. Yea consider with thy selfe, thou that art yet in thy na­turall state and condition, and so within compasse of Gods displeasure, thy prosperitie is but thy bane, and to the in­crease of thy iudgement and condemnation: and when thou art in trouble and distresse, thy trouble is doubled on thee, it is both grieuous and painfull to thee, and it is also mingled with bitternesse of the curse, it is an accursed trouble to thee. And therefore thinke on it whosoeuer thou art that art yet in the dregs of nature, thy case is fearefull, wretched and mi­serable; and be stirred vp with all speed to hasten out of that state and condition, neuer rest till thou find an alteration and change in thy selfe, and that thou hast some euidence to thy selfe 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 soule: that will giue thee comfort, and assure thee that thou art within compasse of Gods speciall loue and fauour.

Ʋse 2 Againe, is it so that vnregenerate persons, such as are yet in the dregs of nature, Gods appro­bation of good things done, is not to be measu­red by the things them­selues. in their naturall state and condition, they cannot do any thing pleasing to God, any thing that God may like of and approue, and accept, as pleasing to his holy Maiestie? Surely then we must learne not to measure Gods liking and his approbation of good things done by our selues, or by others, by the things themselues, and to thinke that the things that we or others do, are pleasing to God; and that he likes them, and approoues of them, because they are good in themselues, 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 themselues, and things commanded of God, it will deceiue vs, we must looke to the qualification of the [Page 177] 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 our selues or others. The Papists foolishly thinke they do things highly pleasing to God, yea meriting at the hands of God, and deseruing heauen, when they do things merely idolatrous and superstitious. Yea, to passe by them, many a­mongst our selues deceiue themselues in this respect, they thinke they do things highly well pleasing to God, & such as he doth greatly like and approue of, when in deed & in truth there is no such matter. For example, do not many imagine and thinke that their true and iust dealing with men, their gi­uing euery man his owne, 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 approues of them maruellous well, though those things as they are done by them come not from a sanctified heart, not from the roote of a sound iustifying faith, they are yet in the dregs of nature, and as yet in their naturall state and con­dition: do not many thus thinke? without question they do, and because they do such things, they thinke they are greatly in Gods fauour. Indeed it is true, it cannot be denied, but that such things for the substance of them, and considered in themselues, and by themselues, are good things, and such as God hath commanded to be done: but yet know whosoe­uer thou art, if thou be an vnregenerate person, and as yet in thy naturall state and condition, euen 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 them­selues: if thou so do, thou deceiuest thy selfe, thou gatherest Gods good liking and his approbation by a false ground onely from thine owne fancy: and the diuell and thine owne corrupt heart deceiue thee, thou must find thy selfe regene­rate, [Page 178] and got out of thy naturall state and condition, and thy person pleasing to God through Christ, before thou canst thinke, speake, or do, any thing that the Lord may like and approue of, Obiect. and accept as pleasing to his holy Maiestie. Haply some will say, Gods chosen, his elect, are beloued of God being yet in their naturall state and condition, for Gods loue is essentiall in God, and of the same nature with himselfe; and those whom he hath loued from all eternitie, and of his meere loue elected and appointed to life and saluation, them he doth embrace in his loue at all times, euen when they are vn­called, and as yet in their naturall state and condition: there­fore it may seeme that their persons and their workes are pleasing to God though they be yet vnregenerate, and as yet in their naturall state and condition. Answ. For answer to this, we must know, that there be different degrees of Gods loue ex­tended towards his chosen; Gods loue in it selfe admits nei­ther more nor lesse, it is all one, but as it is extended and rea­ched out towards Gods chosen, A distinction needfull to be knowne and considered. there be different degrees of it: for Gods elect are loued of God before their calling, as the elect of God onely knowne to God so to be, (for he onely knowes them to belong to his election in time to be called) with that degree of loue that is proper to his elect vn­called; but when they are called and iustified, then they are loued of God with a further degree of his loue, euen to an actuall 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, thinke, speake, and do, the things pleasing to his holy Maiestie, thou must find thy selfe regenerate, and set out of thy naturall state and condition, and that thy person is actually accepted of God in Christ.

Obserue yet further, the Apostle saith, They that are in the flesh cannot please God. He speaks here of pleasing God, not of meriting or deseruing any good at the hands of God; we find not that affirmed in any place of the booke of God, of the best and most holy obedience of Gods children, that it merits or deserues any good at the hands of God. This we [Page 179] 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 neuer do we find it said of the obedience of Gods children, that it merits or deserues 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 de­serue 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 excellencie that Doct. 3 our holy obedience to Gods will can reach vnto, is this, Our obedi­ence to Gods wil, 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 Maiesty 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 workes merit no good at the hands of God, they onely are pleasing to God through Christ. This is that we find vrged by the Apostle on the beleeuing 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 receiued of vs, how ye ought to walke, and to please God. As if he had said, It is the thing we vrge and presse on you, and this ye haue receiued of vs, that ye ought to walke in holinesse and the good wayes 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 himselfe iustly and vnbleameably as in the sight of God continually. And of this the holy Ghost speakes 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 him­selfe 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 wisedome and spirituall vnderstanding, that they might come to this, that they might walke worthy of the [Page 180] 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 ca­uill of the Papists on that place, that the word there is promere­tur, which (say they) signifies, Gods fauour is thereby meri­ted and deserued; for so they make promeretur to haue a pas­siue signification, and so indeed the Latine word is but a bar­barous tearme. The word originall is [...], God is well pleased with such sacrifices: he is pleased to accept of them in and through Christ, as the Apostle speakes, 1. Pet. 2.5. Ye are made an holy Priesthood, to offer vp spirituall sacrifices accep­table to God by Iesus Christ. And to these we might ioyne many other testimonies of Scripture prouing the point in hand, that the highest degree of excellencie 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.

Reason. Our best obedience, euen our best righteousnesse, is stained with our intermedling corruption, there is such sinfulnesse cleauing to it, as it is not able to stand without reproofe in the sight of God, if he should examine it strictly: but the Lord is pleased to pardon the sinfulnesse of the obedience of true beleeuers, and so to accept of it in Christ, not in it selfe, but in Christ it is pleasing to him. And therefore it must needs be a truth, that the highest degree of excellencie 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.

Ʋse 1 Now then this truth makes directly against that erronious opinion of the Papists, An erronious opinion of the Papists ouerthrowne. in that they hold and teach, that the obedience of true beleeuers doth answer the iustice of God, and makes them more iust in the sight of God. That cannot stand with the truth now deliuered: we are to hold it for a certaine truth, that our most holy obedience is so farre from meriting any good thing at the hands of God, as that it plea­seth not God vnlesse he behold it in mercie, and in the face of Iesus Christ.

And so for the vse of the point to our selues, we must learne Ʋse 2 to take heed that we rest not on any good thing in vs, We are to re­nounce all merit of any good in our selues, or done by our selues. Naturall Po­perie abiding in the best of Gods childrē. or in any good done by vs, as meriting and deseruing good at the hands of God. There is a kind of naturall Poperie; we are na­turally inclined to rest on some goodnesse in our selues, or in some good done by vs as deseruing good at the hands of God: yea the best of Gods children haue some dregs of this naturall Poperie still abiding in them, they are giuen to as­cribe too much to their owne holinesse, and to their owne holy obedience: many times they thinke, if they could at­taine to such a measure of holinesse, and such a measure of ho­lie 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 aduance not our holie 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 excellencie our most holy obedience to Gods will can reach to: and as Christ hath taught vs, Luke 17.10. Luk. 17.10. When we haue done all those things which are comman­ded vs, we are to say, we are vnprofitable seruants. Yea saith the Papist, say so for humilities sake, and out of modestie, though we be not vnprofitable. A poore shift, as if Christ shold teach vs to say for humilities sake, that which is not true. When he bids vs say, we are vnprofitable seruants, doth he bid vs speake an vntruth? No without question, we are to say so, and in so saying we speake 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 our selues, or done by our selues, and to lay claime and title to all good things both of this life, and of the life to come, onely by this, that we are the adopted sonnes of God in Christ, by whose merit we are iustified, 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 thankfulnesse to God for his mer­cie, [Page 182] to yeeld to him all holy obedience, and to be stirred vp to do good things, because they are pleasing to God through Christ, though there were no heauen to reward vs. Come we now to Verse 9.

OVr Apostle hauing in the Verses before, from the first Verse hitherto, made knowne in ge­nerall, how it is with such as are after the flesh and such as are after the Spirit: that the one sort sauour the things of the flesh, and the other the things of the Spirit: and that the wisedome of the flesh is death, and the wisedome of the Spirit is life: and that the wisedome of the flesh is enimitie against God, because it neither is, nor can be subiect 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 beleeuing Ro­mans, and he labours to cheare them vp & to comfort them: and lest they should be discouraged, deiected, and cast downe, and made sad by that sentence of his, that they that are in the flesh cannot please God, he tels them for their comfort, that they are not in the flesh: as if he had said, How­soeuer I thus speake, and affirme this as a certaine truth, that they that are in the flesh cannot please God, yet I am per­swaded better things of you, and I dare boldly affirme 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 contrarie, affirming the contrarie of them, that they were in the Spirit, Ye are not in the flesh but in the Spirit. And againe, he doth not barely affirme this of them, that they were in the [Page 183] Spirit; but he further subioynes proofe 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 dwelt 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 addes a caueat or a wartch-word, that euery one should looke 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 ge­nerall matter of this verse, it containing a particular appli­cation of the Apostles former doctrine made to the belee­uing Romanes; 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 caueat to take heed that none of them deceiue them­selues, but that they should looke 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, Interpretatiō. ye beleeuing Romans are not in the dregs and filth of nature, you are not vnrege­nerate and in your naturall 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, [...] but ye are re­generate, sanctified, and set into the state of grace. Because or for the Spirit of God dwelleth in you: the originall word is the same we haue 2. Thess. 1.6. 2. Thesse. 1.6. [...]. For it is a righteous thing with God to recompence tribulation to them that trouble you. By the Spirit of God, we are here to vnderstand the third person in Trinity, the holy Ghost: and the word God, is here to be taken perso­nally for the first person in Trinitie, God the Father. Dwelleth in you. This phrase is metaphoricall, borrowed and taken from householders, from such as haue their certaine abode and residence in a place or house, and do there busie them­selues, [Page 184] and exercise their power and authoritie: and it signi­fies the true and powerfull presence of Gods Spirit, that the Spirit of God is in the faithfull, not onely in his infinite es­sence, as he is in all other things filling heauen and earth, but by his speciall presence, by the efficacie and working of his Spirit, enlightning them, quickening them, and ruling and gouerning in them throughout, in all the powers of their soules, and in all the parts and members of their bodies, as Satan and seuen 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 speciall manner, euen by his true powerfull working presence, by the efficacie and working of his grace. But if any man hath not the Spirit of Christ. By the Spirit of Christ, we are to vnderstand as be­fore, the holy Ghost, who proceeds both from the Father and from the Sonne. And for a man to haue him, is to be vn­derstood as before, to haue him dwelling and abiding in him, not onely in regard of his essence, but also by his true and powerfull working presence, by the efficacie and working of his grace in speciall manner in him. He is none of his: that is, none of Christs, he belongs not to him, he is not a liuely member of Christ. Thus then the meaning of the Apostle in the words of this verse, is thus to be conceiued.

Now ye beleeuing Romans are not in the dregs of nature, ye are not vnregenerate, in your naturall state and condition: but you are regenerate and sanctified, because the holy Spirit of God, euen 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 speciall manner, euen by his true powerfull and working pre­sence, by the efficacie and working of his grace: but take this with you, if any whosoeuer he be haue not the holy Ghost, who proceeds from the Sonne 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 powerfull working presence, by the efficacie and working of his grace in speciall manner; he is none of Christs, he belongs not to him, he is no liuely member of Christ.

Now first obserue we, that the Apostle hauing before de­liuered generall doctrine, here in this verse he comes to apply it, & he doth applie it in particular to the beleeuing Romans; both for the comfort of them that were to be comforted, & for the warning of such as might haply applie & appropriate comfort to themselues which did not belong to them, to looke to the ground of that comfort they tooke to them­selues. Herein we may see the heauenly wisedome of the A­postle, and by what Spirit he was guided; but to passe by that. From this method of the Apostle, and from his manner of proceeding, we are giuen to vnderstand thus much:

That the right manner of diuiding the word of God is Doct. 1 this: In preaching the word, ge­nerall do­ctrines pro­pounded and proued, must be particular­ly applied to the vse of the hearers. generall doctrines must not onely be propounded and proued, but they must also be particularly applied to the vse of the hearers; euen to profitable vse for their edification. It is not enough in preaching the word of God to deliuer ge­nerall doctrines, and to cleare and confirme them by strong euidence of Scripture and reason, but application must also be made of them to the vse of the hearers, for their instructi­on, for their reproofe, for their comfort, and euery way for their good, as need shall require, and as iust occasion is offe­red. Doctrine taught must be applied particularly, by instru­cting, confuting, reprouing, and comforting, as occasion is offered. 2. Timothie 4.2. 2. Tim. 4.2. the Apostle layes this charge on Timothie, Preach the word, that is, publish the doctrine of the word: and not onely so, but saith he, Be instant in im­prouing, rebuking, and exhorting, with all long suffering and do­ctrine. Tit. 2.15. Tit. 2.15. saith he, These things speake, and not onely so, but exhort, and rebuke with all authoritie. And this we find to haue bene the practise of holy men in preaching the word of God, Iohn Baptist Matth. 3. preaching the word, he applies it home to the hearts of his hearers, euen to the hearts of the Pharises and Sadduces that came to his Baptisme. Verse 7.8.9.10. Mat 3.7.8.9.10. O generation of vipers, (saith he) who hath forewarned you to flie from the anger to come? Bring forth therefore fruits worthy amendment of life. And thinke not to say with your selues, We haue Abraham to our father: For I say vnto you, that God is [Page 186] able of these stones to raise vp children vnto Abraham: and now also is the axe put to the roote of the trees, therefore euery tree which bringeth not forth good fruite, is hewen downe 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 discouers to them their particular sinne in crucifying the Lord of life and glorie, and layes before them their sinne, with all necessarie circumstances of aggrauation. And to these we might ioyne 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 generall, but it must also be applied to the vse of the hearers, for their instruction, reproofe, and comfort, and euery way for their good, as need shall require, and as occasion is offe­red. And why; there is reason for it, as

Reason 1 First, this: The Lord hath ordained, the preaching of his word not onely for the edification and the vnderstanding, but also for the information of the iudgement, and for the refor­mation of the heart and life: euen to bring into captiuitie euery thought to the obedience of Christ. 2. Corinth. 10.5. and that the heart may be stirred vp to a loue of God and good things, and to a true hatred of euill.

Reason 2 Againe, some hearers of the word are in their naturall blindnesse and hardnesse, some in their carnall securitie, and others shrowd themselues vnder hyprocrisie: and therefore they must be dealt withall not onely with euidence of truth, but also with powerfull application of the truth; that the ig­norant may come to the knowledge of the truth; the senslesse & secure be rowsed out of their securitie; and the hypocritical made to see their sinne. And therefore in preaching the word doctrine must not onely be taught in generall, but it must be applied in particular to the vse of the hearers, for their instru­ction, reproofe, and comfort, as need requires, and euery way for their good as occasion is offered.

Ʋse. 1 And this first meets with that kinde of preaching that is onely in generall termes, Preaching onely in ge­nerall termes not such as it ought to be. and neuer comes neare the heart and conscience; as some preachers there be, that onely de­liuer [Page 187] generall things, and neuer come to particular applica­tion: if they do, it is but ouerly: they deale with sinne as vn­skilfull men vse to meddle with curious workes made by the hand of cunning artificers, nicely for feare of putting some thing out of due place and proportion: or as priuate persons vse to speake of state matters in generall termes, warily and a far off, lest they may be intangled in their speech. Such prea­ching cannot be iustified as good and profitable.

Againe, is it so that in preaching the word of God, Hearers of the word preached must suffer not on­ly teaching & instruction, but also iust reproofe and reprehension. do­ctrine Ʋse. 2 must not onely be taught in generall, but it must also be applied in particular to the vse of the hearers, for their in­struction, reproofe, and comfort, & euery 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 reproofe and reprehension, as occasion is offered to the Preacher. Men must not start aside when the word is taught and applied to their iust reproofe, and when their particular sinnes are discouered and laid before them, and the iudgements of God are iustly denounced against them: men must heare with willingnesse and patience the word of iust reproofe, and not quarell with the affection of the speaker, when they are iustly taxed for their sinnes, and say, the Preacher speakes out of splene or malice: if they do, it is not onely an argument that their soules are possessed with a spirituall phrensie, but of Gods iudgement imminent and readie to fall on them. When men cannot abide to be tou­ched, but they fret and chafe, and take on, and will haue the Preacher speake pleasing things to them, this is a signe they are soule sicke, This iniquitie saith the Prophet, Isay 30.13.14. shall be to them as a breach that falleth, both suddenly and reme­dilesse, like the breaking of a potters pot, which is broken without pitie, and in the breaking thereof is not found a sheard to take fire out of the harth, 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 discouering of sinne particularly, it neuer returnes empty; if it worke not godly sorrow and amend­ment, certainly it works hardnesse and impenitencie, it is ei­ther [Page 188] the sauour of life to life, or the sauour of death to death: and remember withall what Salomon saith, Prou. 28.9. He that turneth away his eare from hearing the Law, euen his prayer shall be abhominable. He that refuseth to heate God speaking in his accusing, condemning, and threatning Law, the Lord will deale with him proportionably, and will in iustice turne away his eare from his prayer. Oh then learne we to submit our selues, not onely to be taught the truth, but also to be reproued, and to be rebuked for any thing that is amisse 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 affirmes it of the Romans, to whom he writ, that they were not in the flesh but in the Spi­rit, Quest. it may be demanded how the Apostle knew this? might not he be deceiued, and erre in his iudgement and opinion touching the Romans? did he know it for certaine that they were not in the flesh but in the Spirit? Answer. Answ. Doubtlesse he did, and he was not deceiued in his iudgement; he had the infallible assistance of Gods Spirit, and he could not erre in that he taught and deliuered; 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.

Doct. 1 The holy Prophets of God and the holy Apostles, had an extraordinarie spirit of discerning, The holy Prophets of God and the holy Apostles had an extra­ordinarie spi­rit of discer­ning. Ʋse. They might therefore lawfully vse imprecations against parti­cular persōs. euen a spirit of reuelati­on, by which they could discerne 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 discerne that the same faith dwelt in Timothie that dwelt before in his grandmother Lois, and in his mother Eunice. 2. Tim. 1.5. Peter knew by the spirit of reuelation, that Simon Magus was in the gall of bitternesse, and in the bond of iniquitie: I see saith he, I descerne it well, that thou art in the gall of bitternesse, and in the bond of iniquitie. Acts 8.23. And in this respect on this ground, the holy Prophets and the holy Apostles might law­fully vse imprecation against particular persons, as Paul did against Alexander the copper Smith, 2. Tim. 4.14. Alexander [Page 189] the copper Smith hath shewed me much euill, the Lord reward him according to his works. Thus I say, the holy Prophets & the holy Apostles might do, because they had an extraordinarie spirit of discerning, and were able to see and discerne who were in­curable enemies of God; & because they were carried with a pure zeale of Gods glory, not mixed with hatred or desire of reuenge; but this may not ordinarie men do. This may not ordinarie men do. Men that are but of ordinarie gifts, whether Ministers or others, they may pray against the bad cause the wicked enemies of God maintaine 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 cōtinue, or religion be preserued. And therfore it is a bold and a monstrous presumption in any whatsoeuer they be, that take on them to discerne of some particular persons, that they are reprobates, and such as shall certainly be damned. Indeed we may safely say of wicked and prophane persons, and such as hold on a course in sinne, 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 finall state, that is more then any man can do. Some phantasticke spirits take on them by looking on mens faces to diue into their hearts, and then to pronounce them hypocrites and vnregenerate, and such as haue not repented of their sinnes. Though they haue no iust cause otherwise to iudge of them, but that they are religious, and such as feare God, yet they say they can tell by looking on their faces, that they are hypocrites and vnregenerate. An idle, foolish, and wicked conceit; we are but men of ordinarie gifts, we haue not that extraordinarie spirit of discerning that the holy Prophets and Apostles had. And if we see men outwardly re­formed and resembling Gods children, that they carrie them­selues as the children of God, (they may deceiue vs indeed) but if they so carrie themselues, we are to iudge of them cha­ritably, and in the iudgement of charitie to hold them to be in the number of Christians: and they that otherwise iudge, they know not of what spirit they are, as Christ said to Iames and Iohn, Luke 9.55. they are carried with a lying and a [Page 190] deceiuing spirit.

Now here further obserue we, that the Apostle being gui­ded by the Spirit of God, affirming of the beleeuing 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 beleeuing 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 esteeme and ac­count of them; for the Apostle spake as he was moued by the holy Ghost. So the point hence offered is this.

Doct. 2 That the Lord accounteth true beleeuers, his children, in whom there is flesh and corruption still abiding in part, God accounts true beleeuers holy and san­ctified persōs though cor­ruption still abides in thē in part. holy and sanctified persons, and such as are in the Spirit. Though true beleeuers, 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 esteeme 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 stile true beleeuers with the name and title of his children, of his seruants, of his Saints, and holy ones. Iob 1.8. the Lord giues this testimonie of Iob to the diuell himselfe, that he was his seruant: saith he, Hast thou not considered my seruant Iob? And often we reade of Dauid, that he is called the seruant of the Lord, as Psalme 89.20. I haue found Dauid my seruant. And the Apostles vsually stile those to whom they writ, by the name and title of Saints. Rom. 1.7. To all you that be at Rome beloued 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 beloued. He cals 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 vpright hearted, they are often in Scripture said to be iust, and holy, and righteous. Psal. 32.11. Be glad ye righteous, and reioyce [Page 191] in the Lord, and be ioyfull all ye that are vpright in heart. Prou. 20.7. He that walketh in his integritie or vprightnesse is iust: he is a iust and a righteous man. Iob 1.8. Hast thou not conside­red my seruant Iob, how none is like him in the earth, an vpright and iust man, one that feareth God and eschueth euill? 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 esteeme 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, Reason. as that he iudgeth of them according to the better part, euen 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 soule of a true beleeuer, 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 passe by them, as Iam. 5.11. Iob is accounted patient, Ye haue heard of the patience of Iob: though indeed Iob had sore fits of impatiencie, Iob 3.1. And so though Dauid had many failings, as in his hastie purposing and swearing the de­struction of Nabal, and in his rash sentence against Mephibo­sheth, yet the Lord passeth by them, and giues this testimonie 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, saue onely in the matter of Vriah the Hittite. Now the Lord being thus good and gracious, and thus indulgent to his children, he iudging of them according to the better part: on this ground we may resolue on this as a certaine 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 esteeme and to account of them as holy and san­ctified [Page 192] persons, such as are regenerate and in the Spirit.

Ʋse. 1 Now then this doctrine may serue as a ground of sweete and excellent comfort to Gods children, Comfort to Gods chil­dren who are much trou­bled with their sinfull corruptions & infirmities. euen to such poore beleeuing Christians as find themselues much encountred & much troubled with their sinfull corruptions, and sinfull in­firmities. Art thou one that endeuorest to please God? and dost thou make conscience of euery sinne, both in thought, word and deed? and yet thou findest in thy selfe an excee­ding measure of rebellious corruption, much ignorance in thy mind, much peruersnesse in thy will, and great disorder in thy affections: thou art troubled and clogged with many sinfull corruptions and infirmities? Be not thereupon vtterly deiected and cast downe, and altogether out of heart and dis­couraged; but comfort and cheare vp thy selfe with this, that thou being truly sanctified, though but in part, and in a very small measure; yet thou hauing the least measure of true san­ctifying grace in thy soule, the Lord of his gracious good­nesse is pleased as it were to ouer-looke thy corruptions and thy sinfull 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 poore, and weake for the mea­sure of it, yet he lookes on that, and in respect of that he is pleased to esteeme 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 grieued and humbled for thy rebellious corruptions and sinfull infirmities; and thou art to groane vn­der the burden of them, and to labour and striue against them continually: yet take heede thou do not because of them denie the worke of grace, and be a false witnesse a­gainst that grace of God that is in thee, and thinke there is nothing in thee that God likes or is pleased withall, because thou hast many sinfull corruptions, and many sinfull infirmi­ties still abiding in thee. No, no, take heed of that, that is the diuels argument, by which he troubles a poore weake Christian; he tels him, thou hast many sinfull corruptions in thee, and thou canst not be freed from them: though thou la­bour and striue against them, yet they still cleaue to thy [Page 193] soule, and therefore thou hast nothing in thee that is plea­sing to God; thou art but an hypocrite, there is no good­nesse in thee, and the like. Oh take heed of yeelding to Satan in this, and so denying the worke 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 soule, yet the Lord is pleased in the riches of his mercie, to esteeme 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 Obiect. 2 grace in me or no, I find such a measure of corruption in my heart and soule. How shall I know that I haue true grace and true holinesse in me? Answer. 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 soule, thy mind is not onely enlightened, and made able to see and discerne what is good and what is euill, but thy heart is also changed, and thou dost now loue and like good things which were formerly distastfull vnto thee; and thou dost hate and loath euill and sinne, because it is sinne and displeasing to God, and euen that sinne that in former times was best pleasing to thee: and howsoeuer there be much corruption still abiding in thee, much vnbeleefe, doubting, and deadnesse of heart, and much vntowardnesse to good things, and a pronenesse to euill and sinne, 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 carefull, and conscionable, and constant vse of all good meanes that serue to purge out corruption, and to worke grace in thee. Comfort thy selfe, thou art blessed, Christ himselfe hath so pronounced thee, Matth. 5.6. Blessed are such as hunger and thirst for righteousnesse, for they shall be filled: Thou hast true grace and true holinesse in thee, and though it be but weake and poore 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 [Page 194] comfort thy selfe 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 goodnesse and mercie, in respect of that he esteemes 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: thinke on it to thy comfort.

Come we now to the Apostles argument, by which he proues the beleeuing Romans not to be in the flesh but in the Spirit; in these words, Because the Spirit of God dwelleth in you. The Apostle proues the beleeuing 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 speciall manner, by his true powerfull working presence, by the efficacie, 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.

Doct. 3 That the indwelling of Gods Spirit, the powerfull wor­king of Gods Spirit in men, Such as finde Gods Spirit working in them in speci­all maner, are certainly re­generate. certainly proues that they are re­generate. Such as find Gods Spirit dwelling in them, and wor­king in them in speciall 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 feele the efficacie and the power of grace, and the working of Gods Spirit in my heart and soule in speciall manner, therefore I am regene­rate.

Reason. For why, the speciall worke of Gods Spirit in Gods elect, it is their regeneration and their renouation according to Gods image; and where the Spirit of God dwels and works in speciall manner, he transformes into the similitude of his owne image, and he works a new, holy, and heauenly disposi­tion: and therefore the argument must needs be good, I find and feele the power of grace, and the working of Gods Spi­rit in my heart and in my soule in speciall manner, therefore I am regenerate, I am truly sanctified. If then a man or wo­man desire to gather and conclude their owne regeneration [Page 195] and true sanctification on a good ground, Ʋse. How a man may certainly conclude that he is regene­rate. let them looke that it be from the indwelling of Gods Spirit in them, and that they find and feele the power of grace, and the working of Gods Spirit in their hearts in speciall manner: thereupon a man may certainly resolue 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 proue that thou art regenerate. No, no, thou mayest haue the common gifts of Gods Spirit in great measure, thou mayest haue a great deale of knowledge, and that of heauenly things, and be able to speake and discourse of them to others to good purpose, and yet be a man vnsanctified. 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 vnsan­ctified: therefore deceiue not thy selfe, the diuell will suffer any man to say, I am regenerate, I am sanctified. But wouldst thou proue it, and haue such proofe of it as may comfort thine owne soule, and silence the diuell though he do oppose thee: neuer rest till thou be able to say and that truly, I finde and feele the power of grace, and the working of Gods Spirit in my heart and soule in speciall manner, and therefore I am re­generate: that is both an holy and a sure kind of reasoning, and that will not deceiue thee.

In the next place, we are to marke how the Apostle here expresseth the being of Gods Spirit in the beleeuing Ro­mans: he saith, the Spirit of God dwelt in them. This phrase and forme of speech offereth to vs seuerall particulars, as first this, hence we are giuen to vnderstand thus much.

That the Spirit of God is in Gods children in speciall Doct. 4 manner. Gods Spirit is in Gods chil­dren in speci­all 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 speciall maner, he is in them by his true powerfull working presence, he as it were busies himselfe in them, he is resident in them, as an householder in his owne familie, as a Lord, and as a com­mander; and in them he shewes forth the efficacie, power, and working of his grace. And hence it is that the Apostle [Page 196] saith, that true beleeuers, 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 soules, by his speciall pre­sence, making them fit temples for himselfe; and as in his holy temple he doth more clearly manifest his speciall presence then he doth any where else in the world besides: so is he in you, in your bodies and in your soules in speciall manner. And to this purpose speakes 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 cals true beleeuers a spirituall house, a mansion, an house or an habitation of the Spirit, an house wherein the Spirit of God is resident as an housholder: 1. Pet. 2.5. 1. Pet. 2.5. Ye as liuely stones be made a spirituall house. And to these we might adde many other euidences of Scripture, shewing this to be a truth, that the Spirit of God is resident in Gods children in speciall manner, euen by his true powerfull working pre­sence, shewing forth in them the efficacie, power, and wor­king of his grace. And the reason and ground of this truth is this.

Reason. 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 fulnesse, 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 ioyned 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 speciall manner, euen by his true powerfull working presence, shewing forth in them the efficacie, power and working of his grace.

Quest. Haply here it will be demanded, wherein the Spirit of God doth shew the efficacie, power, and working of his grace in Gods children?

1 To this I answer. Answ. He shewes it forth in three things.

In three de­grees appears the power of Gods grace in Gods childrē.1. In curbing and restraining the fl [...]sh and corruption [Page 197] that still in part abides in them, from breaking out in the full force and strength of it. Saint Iohn saith, 1. Ioh. 3.9. 1. Ioh. 3.9. The seed of grace keepes the regenerate that they cannot sinne.

2. In putting into their minds a new light of knowledge, 2 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 receiued, as the Prophet saith, Isay 30.21. Thine eare shall heare a word be­hind thee, euen the voice of the Spirit in thee, saying, This is the way, walke ye in it, when thou turnest to the right hand, and when thou turnest to the left.

3. In making the meanes of saluation, the word, prayer, 3 and Sacraments, profitable to them, conueying the comfort of them into their hearts, and there sealing vp the fruite of them: for it is the Spirit of God that makes the word profi­table, and prayer effectuall to pierce the heauens, and the Sa­craments truly comfortable. Thus then conceiue we the do­ctrine, that the holy Spirit of God is in Gods children in spe­ciall manner by his true powerfull working presence, shew­ing forth in them the efficacie, 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 meanes of saluation truly profitable & comfortable to them, sealing vp the fruite of them in their hearts and soules.

Now this being a truth, it may serue as a ground of triall Ʋse 1 to euery one of vs. How we may trie whether we haue the Spirit of God in vs to our comfort, or no. On this ground we may trie whether we haue the Spirit of God in vs to our comfort or no. Dost thou find the holy Spirit of God resident in thee in speciall maner? dost thou find that he is in thee by his true powerfull, wor­king presence? dost thou feele the efficacie, power, and wor­king of his grace in thy soule? doth he restraine thy corrup­tion from breaking out, that it cannot now breake out as it was wont? doth he inwardly rebuke thee for euery knowne [Page 198] sinne? Iohn 16.8. Hath he set vp a new light in thy minde? 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 finde that now thou art enabled fruitfully to partake in the holy ordinances of God? to heare the word of God in some measure to thy profit and comfort; to pray with feruencie 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 dwels in thee as a maister in his owne familie, and as a father with his children: yea he de­lights in thee as in his owne 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 neuer 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 powerfull working presence of Gods Spirit? dost thou not feele the efficacie and power of his grace in thy soule? is thy corrup­tion, and are the vile lusts of thy heart as strong in thee as e­uer they were? dost thou make no bones of knowne sinnes? dost thou without inward rebuke breake the Sabbath, sell thy commodities on that day whatsoeuer they be? art thou as couetous? and dost thou finde that thou art as blind and as ignorant as euer thou wast? art thou a formall and drowsie hearer of the word of God? hast thou no life nor feruencie in prayer, but thou prayest of forme and custome, and the like? Is it thus with thee? Deceiue not thy selfe, 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 oxe or horse: He is in them in regard of his infinite essence, and he sustaines them in their essence and being, and so he is in thee and sustaines thee. And what cōfort canst thou find in it, that the Spirit of God is so in thee? surely no more then the verie oxe, 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, whosoeuer thou [Page 199] art, if thou find not the Spirit of God dwelling in thee in spe­ciall manner, he will one day be a God of dread and terror to thee; he will one day awaken thy conscience, and set thy sinnes in order before thee: he will bring to thy remembrance the sinnes that now thou takest no notice of, and shew thee what thou hast deserued by them, to thy vtter amazement and euerlasting confusion.

Againe, is it so that the holy Spirit of God is in Gods chil­dren Ʋse. 2 in speciall 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 whosoeuer thou art, how thou dost the least wrong or the least indignitie to the poorest or meanest of Gods children. Dost thou wrong and abuse a poore 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 thy selfe he will not put it vp at thy hands. Will a Prince suffer his pallace where he keeps his residence and hath his speciall abode, to be battered, to be digged thorow, or to haue mire, and dirt, and filth cast on it, if he be able to helpe it? certainly he will not. And dost thou thinke 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 arrowes, against the house where his holy Maiestie dwels 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 foule 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 reuile them for their holinesse; as when thou saist to them as some wic­ked and gracelesse wretches shame not to say tauntingly and scoffingly: Oh you are full of the spirit, you are full of the holy Ghost, the diuell is within you? Will the holy Spirit of God, who is a God of infinite power, and hath the command of heauen and earth, and all the hoasts of them, will he suffer thee thus to do, and to escape vnpunished? No, no, assure thy selfe he will not, his hand shall one day take hold of ven­geance, [Page 200] and his reuenging hand shall at one time or other reach thee, and light on thee. Thorow the sides of Gods chil­dren thou dost cast contempt and disgrace on the Spirit of glorie, that rests on them and dwels 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, whosoeuer they be that seeke to impose on poore weake Christians, and seeke to seduce them, and to draw them into any error be it neuer so small: and vnder 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 shew, 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 saued, yet as it were thorow 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 poore weake 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 vnpunished.

In the next place, in that the Apostle vseth 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 giuen to vnderstand thus much.

Doct. 5 That the holy Spirit of God is in Gods children, not as a soiourner, Gods Spirit hath a setled abode and re­sidence in Gods childrē. or a stranger, or as a lodger, for a night, or for a short time; but as a continuall indweller, he hath in them a setled abode and residence, he dwels in them at all times, and shall dwell in them for euer. The holy Spirit of God once hauing taken possession of the soule of a true beleeuer, and taken vp that for his dwelling house and mansion, and being in it in speciall manner, euen by his true powerfull working presence; by the efficacie and power of his grace, he is in that soule for euer, and shall neuer wholly depart from it. The Spi­rit of grace and holinesse being once in the soule of a true be­leeuer, it abides and it remaines in that soule for euer, it dwels in it, Ioh. 14.16.17. and it shall neuer vtterly forsake it. Ioh. 14.16. [Page 201] saith Christ, I will pray the Father, and he shall giue you another comforter, that he may abide with you for euer: and then he sub­ioynes verse 17. Euen the Spirit of truth, whom the world cannot receiue, because it seeth him not, neither knoweth him, but ye know him, for he dwelleth with you, and shall be in you. 1. Ioh. 3.9. 1. Ioh. 3.9. Saint Iohn saith, The seed of God, that is, the Spirit of grace and sanctification, it remaines in them that are borne 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 meanes not outward gifts of body or state, nor naturall gifts of mind, as wit, memorie, or the like, nor com­mon spirituall good things, as knowledge, the gift of prea­ching, and such like: but the gifts of Gods speciall loue be­stowed on his children, as remission of sinnes, iustification, sanctification, and amongst the rest, the Spirit of grace and holinesse; euen the Spirit of God in regard of his true power­full working presence. And the efficacie and power of grace bestowed on Gods children, euen that gift is without repen­tance, the Lord neuer repents him of that gift; he neuer cals it backe, but being once had it abides for euer, and can neuer be vtterly 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 soiourner, or lodger, but as a conti­nuall indweller, and hath in them a setled abode; and the Spi­rit of God taking vp the soule for his house and mansion, and being in the soule of a true beleeuer, by his true power­full working presence, and by the efficacie and power of grace, he is in that soule for euer, and the Spirit of grace and holinesse is neuer vtterly out of that soule. And the reasons of it are these.

First, none is able to dispossesse the holy Spirit of God, and Reason 1 to throw him out of his house and home; where he dwels he hath delight to dwell, he will dwell for euer: he is of infinite wisedome, he knowes what he doth when he takes possession of the soule of a true beleeuer: and he is of infinite power, none is able to ouermatch him. Satan may be dispossessed of his house and mansion, a stronger then he may come vpon him, [Page 202] and ouercome him, and take from him all his armour wherein he trusteth, and diuide his spoiles. Luk. 11.22. but none is able to ouercome the power of the holy Ghost, and cast him our of his house and dwelling.

Reason 2 Againe, the holy Spirit of God being in the soule of a true beleeuer, by his true powerfull working presence, by the effi­cacie of his grace, Note. that grace of his is the life of that soule, euen the spirituall and heauenly life of it, which being here begun, must continue for euer: for the life of grace in Gods children must be the life of glory, it comes from the eternall Spirit of God, and it is bred in them by an immortall seed: 1. Pet. 1.23. We are borne a new, not of mortall, seed but of immortall, by the word of God, who liueth and endureth for euer. It must needs be immortall and endure for euer: and for the continuance of that life the Spirit of God is continually resident in them. And therefore on these grounds we may set downe this as a certaine truth, That the holy Spirit of God is in Gods children, not as a soiourner, or stranger, or lodger, for a time, but as a continuall indwel­ler, and he hath in them a setled abode and residence. And the Spirit of God once taking vp the soule of a man or woman for his house and mansion, and being in it by his true pow­erfull working presence, and by the efficacie of his grace, he is in that soule for euer: the Spirit of grace and holinesse is neuer vtterly out of that soule. An housholder 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 vse of this point, some things brought against this truth are to be answered: as first it is ob­iected.

Obiect. 1 That grace and holinesse in Gods children is a thing changeable, for nothing is vnchangeable but God: and be­ing changeable it may be lost; and the Spirit of grace and ho­linesse that is now in the soule, may hereafter be out of the soule. To this I answer. Answ.

That grace truly wrought, it is preserued of God by a se­cond grace, and by a continuall supplie of grace and strength from God, and so made durable and lasting. And this is that [Page 203] the Lord promiseth to his people, Ierem. 32.40. That he will put his feare in their hearts, that they shall not depart from him: they shall haue no will to depart from him.

It is obiected againe, that some that are partakers of the Obiect. 2 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 marke the text it selfe, Answer. it puts down nothing positiuely, but onely by way of condition or suppo­sition, verse 6. If they fall away. Againe, 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 inferiour 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 kinde of tickling delight in the knowledge of new and strange things, which is that Christ speakes of, Matth. 13.20. And this is that partaking of the holy Ghost that is meant in the place alledged; and this is but temporary and may be lost. But there is another, an higher and more ef­fectuall partaking of the holy Ghost, which is when men are enlightened to a certaine and sufficient knowledge of Gods will, and to a reioycing in the sweete comforts of the word vnder the hope of glory: and they are throughly wrought on, and throughly changed into the image of God; and there is grace in them in power and practise. And this pertaking of the holy Ghost is permanent, this is lasting and durable, and can neuer vtterly be extinct and lost. And so it still remaines a truth, that the holy Spirit is in Gods children, not as a stran­ger, or soiourner, or lodger for a time, but as a continuall dweller: and he being in them by the efficacie of his grace, he hath in them a setled abode and residence, and he is in them for euer.

Now then to applie this, Ʋse. Comfort to all such as find and feele the power of grace in thē ­selues. it may serue as a ground of sweet and excellent comfort to all such as find and feele the power of grace in themselues, and find and feele the Spirit of God dwelling in them in speciall manner. Dost thou whosoeuer thou art, find and feele the Spirit of God dwelling in thee by his true powerfull working presence? is the Spirit of God [Page 202] in thee by the efficacie and power of his grace? Then assure thy selfe of this to thy comfort, that selfe same holy and bles­sed Spirit of God will neuer forsake thee, he is in thee now, and he will he in thee for euer: he hath taken vp thy soule as his owne proper house and mansion, and he will dwell in it for euer; he will neuer be (as men sometimes are) from home and altogether absent from thy soule, he will be thy guide, thy sweete companion and comforter, both in life and death, yea and after death most of all. Sometimes poore tender hearted Christians cast out these or the like complaints: I feare I shall not be able to hold out to the end, I feele such weaknesse of grace in me, as I doubt when the time of triall comes I shall faint, and giue ouer, and euen fall away. Oh what dost thou thus troubling thy poore soule? why dost thou cast these needlesse doubts aforehand? hast thou true grace in thy soule? be it neuer so poore and weake for the measure, yet hast thou good euidence that there is truth of grace in thee? Comfort thy selfe, the holy Spirit of God dwels in thee, and he will dwell in thee for euer; he will neuer forsake thee: thou standest not by any power of thine owne, but by the power of the Spirit of God, and he is able to vphold thee, and he will; thou hast his faithfull promise, 1. Corinth. 10.13. 1. Cor. 10.13. that he will not suffer thee to be

• tried or
• tempted,

aboue thy strength: and he will be as good as his word, he will quicken thee, and com­fort thee, and vphold thee in thy greatest trials: the holy Spirit of God dwelling in thy soule, he will abide in it for euer. All the power of hell is not able to thrust him out of his house and mansion, he is stronger then all; and he hauing begun the life of grace in thee, assure thy selfe nothing shall hinder him but he will bring it to the life of glory hereafter; and therefore comfort thy selfe.

Obiect. Oh but thou wilt say, I feele not that gracious working of Gods Spirit in me, that I was wont to find and feele.

Answ. 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 [Page 205] feelings, and sometimes faintings: sometimes forwardnesse in good things, and sometimes heauinesse and deadnesse of heart. And remember withall, that thou art not so to con­clude, I feele not the gracious working in me I was wont to feele, and therefore the Spirit of God is gone from me, and hath vtterly forsaken me: that is no good conclusion, There is a substance in the oke or in the elme when they cast their leaues: 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 soule, assure thy selfe that gracious working will come againe in time. The holy Spirit of God being in thee by the efficacie and power of grace, he dwels in thee, and will neuer leaue thee, but will dwell in thee for euer. Yet take heed thou be not secure and carelesse, that thou neglect not the good meanes that serue 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 carelesnesse and se­curitie thou maist in some sort and degree quench the Spirit: and howsoeuer the Spirit of God once dwelling in thee, will dwell in thee for euer, yet if thou grow carelesse and secure, and either neglect holy duties, or through thy securitie suffer thy selfe to be ouertaken with some foule sinne, the Spirit of God may so farre forsake thee, as that he may seeme in thine owne iudgement to be cleane gone, and quite quenched and put out; and thou maist lose the tokens and gifts of grace, as feeling of comfort and spirituall ioy, clearnesse of vnder­standing, feeling and affection to goodnesse, feruencie of loue, holy boldnesse, and the like: and these things being gone, oh what tugging and what wrestling will there be be­fore thou canst recouer them againe? And the peace of thy conscience being wounded by some foule sinne, and thy spi­rituall ioy being gone, thou shalt neuer recouer it in that measure thou hadst it in former times: though thy wound be healed, yet there will remaine a scarre and marke in thy soule so long as thou liuest. Therefore take heed of securitie, be carefull to vse all good meanes that serue to nourish and che­rish [Page 206] 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 forme of speech, dwelleth: this metaphoricall and borrowed word dwelleth, giues vs further to vnderstand thus much.

Doct. 7 That howsoeuer the holy Spirit of God be in Gods chil­dren in speciall manner, Though the holy Spirit of God be truly and really in Gods childrē, yet he is not so in them as that they par­take of the di­uine essence of his God­head. yet he is not in them so as that they partake of the diuine essence of his Godhead, and so as that he doth communicate his diuine nature to them, and deifie them, and make them one nature with himselfe: no, but he is in them as an indweller, and as an housholder; and their hearts and soules are as the houses where he dwels; and there is a reall distinction betweene him and them, they are really distinguished one from another, as the dweller and the house where one dwels. 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 effectuall and speciall operation, and working by the power of his grace. It is the conceit of some idle, foolish, and phantasticke spirits, against whom I note this.

A foolish con­ceit of some phantasticke spirits confu­ted.That the spirit of grace and holinesse in Gods children, is a participation of the verie nature of Gods Spirit: and they say, that such as are regenerate are partakers of the diuine es­sence of his Godhead, and so are deified. Thus they speake blasphemously. This is a blind and foolish conceit; and they that hold this are possessed with a spirit of giddinesse, 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.

Obiect. Oh but (say they) holinesse is essentiall in the Spirit of God, and is part of his essence and nature, as his other attri­butes be, his power, his wisedome, iustice, mercie, and the like: there is nothing in him accidentall; and the holinesse that is in Gods children, it comes from the holinesse of [Page 207] Gods Spirit, and therefore it is part of his diuine essence and nature. I answer. Answ. It followes not, that because the holinesse that is in Gods children comes frō the holinesse of Gods Spi­rit, therefore it is part of his diuine essence: that is no good consequence. The strength that is in any creature, in man, in bruite beasts, yea in the diuell himselfe, 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 diuine essence and nature? surely that were to make bruite beasts and the diuell also partakers of Gods essence and dei­fied, which once to thinke, is more then impious blasphemie. Power and strength in God are essentiall of his nature, but power and strength in the creatures is a qualitie, and acciden­tall: and so holinesse is essentiall in the Spirit of God, but in Gods children it is accidentall: and it is in them a created gift and qualitie, and yet a most excellent and precious gift, and it doth resemble the diuine vncreated holinesse of Gods Spi­rit: therefore Gods children are said to be partakers of the godly nature. 2. Pet. 1.4. The word there vsed, is not [...], [...]. but [...], 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 diuine essence and nature, but by his gifts, by his effectuall and speciall working, euen by the power of his grace. We haue now heard of the cōfort the Apostle yeelded to the be­leeuing 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 caueat or watch-word that he giues 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 giues them a watch-word, to looke 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 [Page 208] of Christ, the same is none of his. And herein appeares the hea­uenly wisedome of the Apostle; he so applies the word of comfort to the Romans, to whom he writ, as withall he giues them a caueat and watch-word, to take heed they did not hale comfort to them which did not belong to them, but that they should looke to the ground of their comfort. And this ought to be the wisedome of all good Ministers, especi­ally when they speake to a mixt companie: 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 deliue­ring the word of comfort to Gods children, which properly belongs to them, they are to take heed they lift not vp the hearts of the wicked and prophane, but withall they are to giue them an item and a watch-word, that they presume not to lay foule and theeuish hands on that comfort, and hale and pull that vnto them which they haue no right to. But to passe by this, come we to the caueat or watch-word it selfe: But if any man haue not the Spirit of Christ, the same is not his. And here first marke and obserue we the generalitie of the Apo­stles speech: he saith, If any man whatsoeuer he be, he speakes 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 poore, high or low, noble or base, learned or vnlearned, and let him haue neuer so excellent gifts and endowments of body or mind, inward or outward, it skils 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.

Doct. 8 Nothing without true grace and ho­linesse yeelds to any man or woman true comfort touching their spirituall and Christian e­state.That nothing without true grace and holinesse can yeeld to man or woman true comfort in regard of their spirituall and Christian state: it is not any excellencie of body or mind, inward or outward, nor any priuiledge whatsoeuer, be it ne­uer so great, can yeeld 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 [Page 209] Christian, though he be rich, or noble, or learned, or the like. And to make this further manifest, was it not an excel­lent priuiledge to be of the kindred of Christ in respect of bloud? doubtlesse it was, more then to be of the bloud-roy­all of the greatest Monarch or Emperour in the world; yet marke what Christ himselfe 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 speake 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 thinke that such a thing as may yeeld a man or woman true cōfort? No, no, I tell you they are my brethren and my mother, that do the will of my Father which is in heauen: so he speakes 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 yeeld him no true comfort. Who euer had greater honour then was vouchsafed to the Virgin Marie, euen to beare in her wombe the Lord Iesus, and to be the mother of the Sauiour of all Gods chosen; and yet that was nothing to yeeld her true comfort. Luk. 11.27.28. Luk. 11.27.28. When a certaine woman lift vp her voice and said vnto him, Blessed is the wombe that barc thee, and the pappes which thou hast sucked: Nay rather (saith Christ) blessed are they that heare the word of God and keepe 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 Marie had not borne Christ in her heart as she bore him in her wombe, she had not bene the better, it had bene nothing to her comfort. I might in­stance in many other particulars shewing the truth of this, y ^t it is not any excellencie of body or mind, inward or outward, nor any priuiledge whatsoeuer, that can yeeld 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 minde, Reason. inward or outward priuiledges whatsoeuer, that are bestowed on a man that wants the Spirit of grace and holinesse, they are of no recke­ning [Page 210] or account with the Lord; they being but carnall and temporall, as they be where grace and holinesse is wanting, the Lord esteemes them but as vanitie 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 pompe. The originall words are [...], they signifie with great phantasie or vaine shew: so doth the Lord account of the great glorie and pompe of the world, euen as a phantasie or shadow. And therefore this we may hold as a certaine truth, that it is not any excellencie of body or mind, inward or outward, nor any priuiledge whatsoeuer it be, can yeeld 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.

Vse. A common swelling and proud con­ceit of men and women met withall.Oh then take heed, whosoeuer thou art, thou deceiue not thy selfe, thinke not that any excellencie thou hast, either of bodie or minde, inward or outward, or any priuiledge thou enioyest aboue others, will yeeld 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 themselues in their excellencies, and in their priuiledges aboue others, and in regard of them to lift vp themselues aboue their brethren; yea not onely so, but sometimes through the pride of their hearts, to lift vp them­selues in the presence of the Lord, and to thinke that they are highly in Gods fauour, and that they haue ground of comfort in his presence, euen because of those excellencies and priui­ledges they do enioy. Is it not a common thing, for men that are growne rich and increased in wealth, or honoured in the world, to thinke that therefore they are highly in the fauour of God, and that God loues them, though they be men vtter­ly void of grace and true holinesse; nay haply such as scorne and despise it in others? Poore soules, they deceiue themselues exceedingly, they measure the sauour of God by a leaden rule: and know it whosoeuer thou art, though thou hadst, the wisedome of Salomon, the beautie of Absolom, the strength of Sampson, the riches of Croesus, the greatnesse and power of [Page 211] Alexander, yet if thou wantest the Spirit of grace and holi­nesse, all those things can yeeld thee no true comfort: they are to thee but accursed vanities and bitter vexations of Spi­rit; so the holy Ghost speakes of them. Yea know yet fur­ther, thou maist enioy priuiledges of an higher nature, euen the good things of God, his word, Sacraments, and the like, (which is all that some haue to brag and boast of, that they liue in the bosome of the Church, they haue bene baptized, and they are made partakers of the word and Sacraments, they liue in a place where the word is truly and powerfully taught) thou maist enioy these things in a plentifull measure which others want, and yet be neuer the better, and be yet farre from the comfortable state of a true Christian; yea thou wanting grace to make a right and good vse of these things, they are to thee but seales of deeper condemnation: & there­fore deceiue not thy selfe; pride not thy self in any excellencie thou enioyest whatsoeuer it be, if thou be a man or woman wanting the Spirit of grace and holinesse. Labour thou to get that euidence of true comfort that will neuer deceiue thee, euen true grace and holinesse, that indeed will assure thee that thou art in the comfortable state of a true Christian. But if any man whatsoeuer he be, be he rich, or noble, or learned, be he what he will or may be, it is the eternall 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 vs now go on in further handling of this caueat 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 vs by his true powerfull working presence, by the efficacie and power of his grace. Now in Doct. 9 that the Apostle saith, Onely the be­ing of the Spirite of Christ in a man by his true powerful working pre­sence, giues him true cō ­fort. If any man haue not the Spirit thus dwelling in him, the same is none of his, we are further giuen to vnderstand thus much.

That it is onely the Spirit of grace and holinesse, euen the being of the Spirit of Christ in a man by his true powerfull working presence, by the efficacie and power of his grace, that giues him true comfort, & yeelds him this comfort, that [Page 212] he belongs to Christ, that he is a member of Christ, & a true Christian. Euery man or womā whosoeuer the person be, that would haue this comfort that he belongs to Christ, and that Christ doth acknowledge 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 powerfull wor­king presence, and by the efficacie of his grace. And this truth hath footing and ground not onely in this text, but in other places of Scripture. To cite one or two to this purpose, 1. Ioh. 4.13. 1. Ioh. 4.13. Hereby (saith Saint Iohn) we know that we dwell in him and he in vs, because he hath giuen vs of his Spirit: that we dwell in God, and God in vs, that we belong to Christ, and through Christ haue fellowship and communion with God: for tho­rough Christ alone men come to haue fellowship with God, and are his children; because he hath giuen vs of his Spirit, because we haue the gifts of his Spirit, and do find and feele the efficacie and power of his grace in our hearts. Galat. 4.6. Galat. 4.6. saith the Apostle, Because ye are sonnes, God hath sent forth the Spirit of his Sonne into your hearts, which crieth Abba, Father. Euen the Spirit of Christ giuen to you, and being in you by the power of his grace, doth giue you euidence 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 seale and an earnest: 2. Corinth. 1.22. 2. Cor. 1.22. God (saith the Apostle) hath sealed vs, and hath giuen the earnest of his Spirit in our hearts. And E­phes. 4.30. Grieue not the holy Spirit of God, by whom ye are sea­led vnto the day of redemption: because the Spirit of Christ doth seale vp to Gods children their being in Christ, and is as an earnest pennie to them to assure them of their comfort in him, both in this life and for euer. And therefore this is a truth grounded on the word of God, that it is onely the Spirit of grace and holinesse, euen the being of the Spirit of Christ in a man, by his true powerfull working presence, by the effi­cacie of his grace, that yeelds him this comfort, that he be­longs to Christ, and that he is a member of Christ, and a true Christian, and that Christ doth acknowledge him for one of his. Now the reasons and grounds of this truth are these.

First, Christ and his Spirit are neuer found asunder in re­spect Reason 1 of the effectuall presence of his Spirit. Indeed the holy Spirit of Christ may worke and doth worke in the very repro­bate generall 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 effectuall powerfull pre­sence, there Christ is, and it is he that works by his Spirit in all true beleeuers.

Againe secondly, to whomsoeuer Christ is a Sauiour, to Reason 2 him he is a Sauiour not onely by the merit of his death and o­bedience, procuring the pardon of sinne and right to life and saluation, but also by his efficacie, by his effectuall wor­king in him by his Spirit, working faith in him to apprehend his merit, and purging his heart from the corruption of sinne, and turning it from sinne to good; thus is Christ a Sauiour to euery one of his members. And therefore on these grounds we may resolue on this as a certaine 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 powerfull working presence, by the efficacie of his grace, that yeelds him this comfort, that he belongs to Christ, and is a member of Christ, and a true Chri­stian. And whatsoeuer he be that would haue this comfort, that he belongs to Christ, and that Christ doth acknowledge 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 powerfull working presence, by the efficacie of his grace. Come we to the vse of this.

First, this truth serues to discouer to vs an erronious con­ceit Ʋse 1 of the Papists: they restraine the Spirit of Christ onely to their Cleargie; and they haue this conceit, An erronious Popish con­ceit discoue­red. that onely their Cleargie are spirituall men: and it is the Popish conceit of some ignorant persons amongst vs, that onely Ministers of the word are spirituall 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 [Page 114] Gods Spirit, and therefore it is not for them to looke 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 yeeld them this comfort that they belong to Christ. It is the being of the Spirit of Christ in a man or woman that yeelds him or her this comfort, that they belong to Christ, and are members of Christ, and true Christians: therefore it is an erronious conceit of the Papists, that Gods Spirit is onely in their Cleargie, and that the people are not to reade the Scriptures, because they want Gods Spirit. I leaue them.

Ʋse 2 Is it so, that the being of the Spirit of Christ in a man by his true powerfull working presence, A common deceiuing cō ­ceit of many in the world discouered. by the efficacie of his grace, is that onely that yeelds 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 discouers that many in the world deceiue themselues: Euery one accounts himselfe a Christian, and that he belongs to Christ; and eue­rie 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, euen from the true powerfull working presence of his Spirit in their hearts and soules, 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 contrarie spirit, euen the spirit of the diuell strongly working. To instance in one particular: hath that man or that woman whosoeuer they be, the Spirit of Christ, that breake out into blasphemous speeches against the workmanship of God, and sticke not to say, against the plaine euidence of the word of God, that women haue no soules; and breake out in­to other vile and blasphemous speeches not fit to be named, touching the making of women; haue such persons the Spi­rit of Christ? surely no, but the Spirit of the diuell. And how many be there that shew forth the strong working of Sathan in their hearts, in setting their tongues on fire to belch out blasphemous oathes, cursings, and raylings, euen to breake out into most bitter, venemous, and galling termes against their neighbours and brethren? haue such persons the Spirit [Page 215] of Christ? No, no, they haue in them the Spirit of the diuell, and their tongues are set on fire of hell, Iam. 3.6. Iam. 3.6. Oh, but they say, we are prouoked, and we are so stirred vp by the euill words and euill deeds of others, as we cannot endure it, flesh and bloud cannot endure it. Yea, but thou art more then flesh and bloud, thou hast the Spirit of Christ in thee, euen by his true powerfull 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 ciuill and orderly in their carriage, euen ciuill honest persons, know that they deceiue themselues, if they thinke that they haue ground of comfort that they belong to Christ. Dost thou that art onely a ciuill honest person, and hast no more but ciuill honestie, perswade thy selfe that thou hast that, that will yeeld thee this comfort, that thou belon­gest to Christ, that thou art a member of Christ, and a true Christian? Poore soule, thou deceiuest thy selfe, that will not serue the turne: no, no, know it whosoeuer thou art, it is onely the being of the Spirit of Christ in thee, euen his being in thee by his true powerfull working presence, by the effi­cacie and power of his grace, that will yeeld thee this com­fort, that thou belongest to Christ, and art a member of Christ, and a true Christian: thy ciuill honestie and thy ciuill vertues, though neuer so many and excellent, cannot possibly yeeld thee this comfort: for they may be in a man or woman that is onely endued with reason and the light of nature; and therefore rest not on thy ciuill honesty, as sufficient to yeeld thee this comfort, that thou belongest to Christ, and art a member of Christ, and a true Christian; if thou do, it will de­ceiue thee. Haply here some will say, Quest. How shall I know that I haue the Spirit of Christ, and that he is in me by his true powerfull working presence, and by the efficacie of his grace? I answer, Thou shalt know it by the notes before deliuered. Answ. If thou find grace curbing and keeping in thy corruption, the lusts of thy heart, that now they cannot breake out as they were wont; and if thou find the Spirit of Christ checking thee for euery knowne sinne, and working in thee a new, holy, and [Page 216] heauenly disposition, and enabling thee to profit by the meanes of saluation. And to adde 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 maist do it; and it is meate and drinke to thee to do it, as it was in Christ, thou art meeke, and lowly, and humble minded; thou sufferest as Christ suffered, in silence, contenta­tion, obedience, subiecting thy selfe 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 powerfull working presence, and by the efficacie of his grace; and that is the onely thing that will yeeld 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 powerfull working presence, and by the efficacie of his grace, assuredly thou art none of Christs, thou belongest not to him, and then thy case is fearefull; thou art then a vassall of the di­uell, thou belongest to him And if thou liue and die in that state, Christ will neuer owne thee for one of his either in life or death, or at the day of iudgement: no, then he will vtterly disclaime thee, and say to thee, depart from me thou cursed one into euerlasting fire, prepared for the diuell 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 powerfull working presence, and by the efficacie and power of his grace; that indeed will yeeld 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) cals 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 subioynes, But if any man hath not the Spirit of Christ. Now in that he cals the Spi­rit of God the Spirit of Christ, it proues clearly and strongly, [Page 217] that Christ is God; it is a plaine euidence and proofe of Doct. 10 Christ his Godhead, but I will not stand on that. The holy Ghost is the Spirite of Christ, and proceeds no lesse from the Sonne of God then he doth from God the Father. This also is a plaine euidence and proofe, that the holy Ghost proceeds no lesse from the Sonne of God then he doth from God the Father: the holy Ghost hath his personall being from the Father and from the Sonne, and he proceeds by communica­tion of substance or Godhead, not onely from the Father, but also from the Sonne from all eternitie: and in this respect he is said to be the Spirit of Christ and the Spirit of the Sonne. Galat. 4.6. Because ye are sonnes, God hath sent forth the Spirit of his Sonne into your hearts, which cryeth 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 Sonne, but also in two other respects.

As namely, because Christ in his manhood was filled with 1 the holy Ghost, and receiued not the Spirit by measure, Ioh. 3.34. but in fulnesse. Ioh. 1.16. and likewise, Because by his 2 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. Ʋse. 1

Now this, Information in that high mysterie of the vnitie of essence and trinitie of per­sons in the Godhead. that the holy Ghost proceeds from the Sonne as from the Father, and is the Spirit of Christ as of God the Father, may serue not onely to informe vs in this high myste­rie, that God is one in essence, euen one simple vndiuided es­sence, and distinguished into three persons, Father, Sonne, and holy Ghost: but we may further profit by it to this purpose, it may further teach vs, that whatsoeuer the Spirit of God Ʋse. 2 teacheth men, The Spirit of God teacheth men that which Christ hath taught and reuealed, and nothing else. A foolish cō ­ceit of Ana­baptists and Familists met withall. it is the same that Christ hath taught and re­uealed, and nothing else but that he hath taught and reuealed by his Spirit: For the Spirit of God is also the Spirit of Christ. And what is it that Christ hath taught vs by his Spirit? Surely nothing but that which is recorded in the written word of God, and made knowne by the ministerie of the Prophets and Apostles. And all doctrines concerning saluation that are besides or contrarie to the written word of God, as most Po­pish doctrines be; they are not reuealed by the Spirit of God, but are meere fictions and deuices of the diuell. And it is an [Page 218] idle and foolish thing of the Anabaptists and of the Familists to depend on reuelations of the Spirit besides the written word of God, they bragging much of the illumination of the Spirit. Surely those reuelations 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, euen by the diuell. 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. Ioh. 14.26. Christ promiseth that his Spirit should suggest and bring all things to the minds of his disciples: and he addes, which he had told them, and taught them, and not any new doctrines and reuela­tions.

Againe, he saith Ioh. 16.14. He shall receiue of mine, and shall shew it to you. And hence it is that the Apostle cals his prea­ching the ministration of the Spirit, 2. Corinth. 3.8. teaching vs that the word and Spirit euer go together, the Spirit shineth in the word, and the word is powerfull by the Spirit: and therefore it is an idle and vaine 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 re­ueales nothing but that which Christ hath reuealed and made knowne by the ministerie of the Prophets and Apo­stles. And therefore they that say they are enlightened by the Spirit, and haue reuelations from the Spirit of God be­sides the written word, are exceedingly deceiued, and they are deluded by Satan. Come we now to the 10. verse.

IF Christ be in you (saith the Apostle) the bo­die is dead because of sinne. Our Apostle ha­uing in the second Verse of this Chapter de­liuered this that the Law of the Spirit of life which is in Christ Iesus had freed him, and not onely him but all true beleeuers from the Law of sinne, and from the Law of death: and ha­uing hitherto confirmed the first branch of that position, touching freedome from the Law of sinne, and confirmed the beleeuing Romans against the remnants of sinne still abiding in them; in this 10. Verse he comes to make knowne to them the other part of their freedome, that is, from death: and in the 10. and 11. verses, he shewes them to their comfort how farre they were freed from death. In this 10. verse, that they were freed from death so farre as that they were subiect to it but in part, onely in respect of the bodie, not in respect of the soule. Then verse 11. that they were subiect to death in their bodies but for a time, that their bodies being mortall, yea being dead, they should not euer remaine vnder the pow­er of death, but they should in time be quickened and raised vp againe from death to life. That is the summe and substance of these two verses: containing in them this ground of com­fort, that true beleeuers are not subiect to death, either wholly or perpetually.

Now in this 10. verse, the Apostle speakes to the comfort of the beleeuing Romans by way of preuention of a secret obiection For, haply they might obiect and say to him, You tell vs that we are not in the flesh but in the Spirit, and that the Spirit of God dwels in vs, and that so we are in Christ, but yet you see it, and we find it, that are subiect to death as well as others, and death is the fruite and effect of sinne, [Page 220] and therefore what may we thinke of our selues: haue we such ground of comfort in our selues as you seeme to yeeld to vs? To this the Apostle answers, granting to them in part that they were subiect to death as well as others in respect of the body by reason of sinne; but yet Christ being in them, he tels them, that they were not wholly subiect to death as o­thers that are out of Christ, but that the Spirit was life for righteousnesse sake, that their soules were nor subiect to death as the soules of others are.

So then in this verse we haue these two things laid before vs, first a concession, a granting to the beleeuing Romans by way of answer to a secret obiection, that they were subiect to death in the body because of sinne, in these words, The bodie is dead because of sinne. And secondly, a chearing them vp, and comforting of them in this respect, that their soules were free from death, yea that Christ being in them, their soules were partakers of life because of righteousnesse, laying the begin­ning and ending together: If Christ be in you the bodie is dead because of sinne, but the Spirit is life for righteousnesse sake. And so we see the generall drift and purpose of the Apostle in this verse.

If Christ be in you. This phrase is all one in sence with that verse 1. Interpretatiō. In Christ Iesus, and the meaning is this, if you be ioyned and knit to Christ, and one with him by spirituall vni­on and coniunction, by the bond of his Spirit, and by true faith, as his members. The bodie is dead. By the bodie some would haue the vnregenerate part of man to be meant, but indeed in that sense the Apostle vseth to oppose flesh and spi­rit, and not bodie and spirit. And againe the bodie is neuer put for sinne without some addition, as the bodie of sinne, the bodie of death, and the like. The word bodie (as I conceiue) is here to be taken in the proper sence and signification, e­uen for that part of man which is called the bodie, the mor­tall part of man, and that is most agreeable to the purpose of the Apostle, and to the context, euen to that which the Apo­stle subioynes in the next verse touching quickening and rai­sing vp of the bodie from the dead, Is dead, that is, is fraile, [Page 221] corruptible, and mortall, or subiect to death, as 1. Corinth. 15.53. For this corruptible must put on incorruption, and this mortall must put on immortalitie. Because of sinne: that is, because of the remainder of sinne, or by reason of sinne still abiding in you in part though you be in Christ; euen the remainder of sinne that still abides in you, makes you liable to death of bodie, though the venome and sting of death be remoued from you by the death of Christ. But the Spirit is life. Some here againe would haue the word Spirit, to signifie the holy Ghost, but that is not answerable to the other member of the opposition (the body.) By spirit we are to vnderstand, as an opposite mē ­ber of the bodie, the soule of man; and yet not the soule sim­ply, but the soule renewed, the soule sanctified, the spirituall part of man, namely, the soule being renewed by the Spirit of God, and therefore called Spirit. Hebr. 12.23. The holy Ghost cals the holy soules of the Saints in heauen, spirits of iust and perfect men. Is life, that is, aliue, or liuely now by grace, (as the iust is said to liue by faith, Rom. 1.17.) and shal hereafter liue the life of glorie in heauen. For righteousnesse sake, or be­cause of righteousnesse: that is, because of the righteousnesse of Christ imputed, which giues right and title to life and salua­tion. Rom. 5.18. As by the offence of one, the fault came on all men to condemnation, so by the iustice of one, the benefite abounded to­wards all men to the iustification of life. And in regard also of righteousnesse inherent, not as a meritorious cause, but be­cause it is a certain infallible signe of imputed righteousnesse to which eternall life and saluation belongs. Now then thus conceiue we the meaning of the Apostle in the words of this verse, as if he had said.

If you be ioyned and knit to Christ, and one with him by the bond of his Spirit, and by faith; your bodies indeed are fraile, cor­ruptible, and mortall, and subiect to death by reason of sinne still a­biding in you in part, though the venome and sting of sinne be re­moued from you by Christ; but yet your renewed and sanctified soules, your soules renewed by the Spirit of God, are aliue, and they liue now the life of grace, and shall hereafter liue the life of glorie in heauen, because of the righteousnesse of Christ imputed to you, [Page 222] which giues you right and title to life and saluation: and in regard of righteousnesse inherent in you, not as a meritorious cause, but be­cause that is a sure and infallible signe of imputed righteousnesse, to which eternall life and saluation belongs.

The Apostle here saith, If Christ be in you; and in the next verse, If the Spirit of him that raised vp Iesus Christ from the dead dwell in you. He speaks conditionally, being to deliuer matter of comfort, he propounds it with a condition, thereby teaching vs thus much.

Doct. 1 That the promises of comfort and of good things in the booke of God, Promises of comfort & of good things are in Gods booke pro­pounded with a condition. they are propounded with a condition, they are not generall and indifferently belonging to all, but there is a condition annexed or implied in euery promise of God touching good things of this life or the life to come. In the couenant of workes the Lord saith, Do this and thou shalt liue; in the couenant of grace propounded in the Gospell, Be­leeue and repent, and thou shalt be saued. 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 returne to you againe. Matth. 5.4. to whom doth Christ promise comfort? onely to such as mourne: and verse 6. whom doth he promise to satisfie? surely onely those that hunger and thirst after righ­teousnesse. Throughout the booke of God we find that euery promise of mercie, or of any good thing, it is conditionall: for why, Reason. though the Lord be rich in mercie, in goodnesse, and bountie, 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 soueraigntie ouer vs, and that we owe homage and honour to his Maiestie: 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 giuen vnto vs. Ʋse. To whom comfort from God belongs, and who they be that haue iust title to it. Oh then deceiue not thy selfe whosoeuer thou art, thinke not that any comfort from God belongs to thee, vn­lesse thou be qualified as one of those to whom God hath [Page 223] 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 ragge to put on thy backe, much lesse to the comforts of a better life. Alas, many deceiue them­selues, they thinke that Gods mercy and sweete comforts in Christ belong to them, and that Christ is their Sauiour, and died for them, and that they shall be saued by him howsoeuer they liue, though they be drunkards, common swearers, filthy adulterers, and make no conscience of any sinne. Poore soules, they deceiue themselues 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 looke that they performe the condition required of such as may chalenge 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 ioyned and knit to Christ by the bond of his Spirit, and by faith. I might here stand to shew the nearenesse of that vnion that is betwixt Christ and his members, that they are so nearely knit together, as that Christ is in them and they in Christ; but that we stood on verse 1. and therefore I passe by it: onely here obserue we, that the Apostle hauing said verse before, that the Spirit of God which he also cals the Spirit of Christ, dwelt in the beleeuing 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 beleeuers and with his mem­bers, Doct. 2 by the bond of his Spirit. The vnion of Christ and his members is mysticall and spirituall. The vnion by which Christ and his members are conioyned, though it be a true reall v­nion, and a most neare vnion, so as they are of his flesh and of his bone, Ephesians 5.30. Ephes. 5.30. yet it is not naturall, as when two things are ioyned in one nature, nor corporall, by touching, mixture, or the like, nor personall, 1. Cor. 6.17. as the soule and bodie are vnited, nor politicall or ciuill, as the Prince and his subiects [Page 224] are conioyned; but it is mysticall and spirituall, by the bond of the same Spirit, and by true faith. 1. Corinth. 6.17. saith the Apostle, He that is ioyned to the Lord is one Spirit. And this I Ʋse 1 note in a word, to shew that it is a needlesse thing that the bodie of Christ should be euery where present, Confutation of Vbiquita­rie [...]. as the Vbi­quitaries do affirme, that we may be ioyned to Christ and one with him. And to shew vs also that it is as needlesse that Ʋse 2 in the Sacrament of the bodie and bloud of Christ, the bread should be really turned and changed into the very bodie of Christ, Of Popish transubstanti­ation and reall presence of Christ his bo­die in the Sa­cramēt of the Lords supper. that so we may be partakers of his flesh and of his bo­die, as the Papists do imagine, and as they hold and teach. Indeed it is true that Christ saith, Ioh. 6.53. that we must eate his flesh and drinke his bloud, or else we haue no life in vs: we must be as nearely knit and ioyned to Christ, euen to his bodie and to his flesh, and by his flesh to his Godhead and diuine nature, as our meate and drinke which nourish our bodies, are ioyned to our bodies, which are turned into the verie substance of our bodies; there must be so neare a vnion betwixt Christ and vs: but yet our vnion with Christ is not a corporall vnion, but a spirituall vnion, as Christ saith, Ioh. 6.63. It is the Spirit that quickeneth, the flesh profiteth nothing. And though the bodie of Christ be truly receiued of vs in the Sacrament, yet it is not receiued corporally, but spiritually and sacramentally: the bodie of Christ is truly present in the Sa­crament to the soule and to the spirit, and truly apprehended and receiued by faith. Christ saith, Ioh. 6.35. He is the bread of life, and he that comes to him shall neuer hunger: an then he subioynes, He that beleeueth in me shall neuer thirst. Our vni­on with Christ is spirituall by the bond of his Spirit, and our partaking of the bodie of Christ in the Sacrament is spiritu­all, and there needs no carnall presence to make our vnion with him. And therefore it is a grosse 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 bo­die is dead because of sinne. We see here that the Apostle grants [Page 225] this, that Christ being in the beleeuing Romans, and they be­ing one with Christ, yet their bodies were fraile, and cortup­tible, and mortall. And so the point hence arising is this.

That all men, euen the godly and dearest of the Saints and Doct. 3 seruants of God, in respect of their bodies, are fraile, All men both good and bad are subiect to frailties, infir­mities, and diseases, & to death of body and cor­ruptible, and mortall, and subiect to death. All men both good and bad, are liable and subiect to frailties, and infirmi­ties, and to sicknesses, and diseases of the body, yea to death it selfe: and the godly and true beleeuers must die as well as the wicked and vnbeleeuers. And to this purpose we haue plaine euidence of Scripture. Psal. 49.19 Psal. 49.19. saith the Psalmist, Men shall enter into the generation of their fathers, and they shall not liue for euer: they shall not for euer continue in this life, but they shall certainly die at length. And againe, Psal. 89.48. Psal. 89.48. What man liueth and shall not see death? & shall he deliuer his soule from the hand of the graue? As if he had said, Certainly there is no man liuing good or bad, but he shall die, and he shall not de­liuer himselfe from the power of the graue. Eccles. 2.16. Eccles. 2.16. saith the Preacher in the end of that verse, How dyeth the wise man as doth the foole? they are both subiect to death. Eccles. 3.2. Eccles. 3.2. There is a time for euery one to be borne, and a time to dye. The Scripture is plentifull in this point. Deuter. 31.14. the Lord tels his deare and holy seruant Moses, that he must dye. And to this purpose we might bring the examples of all the Saints and seruants of God in all ages, to shew that they as well as others haue bene subiect to frailties, infirmities, and to griefe of bodie, and to mortalitie, and death it selfe: yea we see it so to be in common and daily experience. And the rea­son Reason. and ground of this, (besides that we haue here rendred by the Apostle, namely, sinne still abiding in them, in the best and dearest of Gods children, that the bodie is fraile because of sinne,) besides this, is that we find put downe Genes. 3.19. Dust thou art, and to dust thou shalt returne. The body of euery man, whether good or bad, godly or wicked, is fraile, brittle, and corruptible: euery mans bodie 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 dye: [Page 226] It is a law, or as it were a statute enacted in the high Court of heauen; it is the common law of nature, that euery man shall once dye. And it is as naturall for mans bodie to be weake, and sicke, and diseased, and to die, as it is for the grasse, and flowers, and leaues, to fade, and to wither, and to fall. It is the comparison of the holy Ghost, Isay 40.6.7. All flesh is grasse, and all the grace thereof is as the flower of the field. The grasse wi­thereth, the flower fadeth, because the Spirit of the Lord bloweth vpon it: surely the people is grasse. If any here obiect 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 sleepe, but we shall all be changed. I answer. The ta­king away of Henoch was miraculous and extraordinarie, it was to shew that God hath power ouer the order of nature, and that he is not tyed to the order of nature, but can and doth sometimes cause things to come to passe aboue nature, and contrarie to the order of nature: as the fire not to burne, Dan. 3.27. and the waters that are heauie and fall downe­ward, to rise vp on an heape, Exod. 14.21.22. Againe, that of the Apostle alledged 1. Corinth. 15.51. is to be vnderstood of such as shall be found aliue at the comming of Christ to iudgement, to them a change shall be in stead of death. So that this we are to hold for a certaine truth, that all men, euen the godly and dearest of the Saints, as well as others, in re­spect of their bodies, are fraile, and corruptible and mortall, and all men both good and bad, are liable and subiect to frail­ties and infirmities, to sicknesses and diseases of the body, yea to death it selfe.

Ʋse 1 And this truth in the first place, serues to teach vs not to iudge of men by things that befall their bodies. Men are not to be iudged of by things that befall their bodies. We are not to iudge men to be none of Gods children, because they haue many weaknesses and infirmities in their bodies, or because haply their bodies are vnder sore and grieuous paines and diseases, or their bodies are vexed with strange and violent diseases. No, no, the bodies of the dearest of Gods children are fraile and corruptible, and subiect to like infirmities that [Page 227] the bodies of other men are: and as Eccles. 9.1.2. No man knoweth either loue or hatred of all that is before them: all (out­ward) things come alike to all: and the same condition is to the iust 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 iudge of men by the effects of those strong and violent diseases that are in their bodies. Note. A deare child of God in time of some strong and violent disease, may be stirred vp to impatience, and through the violence of the dis­ease, not onely tormenting his body, but bereauing his mind of pre­sent vse of reason, may shew forth strange behauiour: yea he may dye shewing forth strange behauiour, and yet are not we to iudge him an hypocrite, or forsaken of God, and out of his fauour. No, a child of God may dye shewing forth strange behauiour, and a wic­ked man may dye (as we vse to say) like a lambe, and as a bird in a shell, and as he hath had no knot in his life, his life hath bene drawn out with an euen threed, so there may be no bands in his death: as Psalme 73.4. And it is an ill signe when a wicked man dyes a quiet death, and therefore iudge not of any mans state be­fore God, by the things that befall his bodie, or by his be­hauiour at or about the houre of his death; but rather iudge of him by the course of his life: and know that though it may sometimes come to passe, that a violent death may depriue a repentant sinner, a child of God, of the right vse of reason for a time, yet it cannot depriue him of Gods fauour in Christ, nor his soule of eternall life.

Againe, is it so that all men, euen the godly and dearest of Ʋse 2 Gods children as well as others, in respect of their bodies, We are not to be proud of any excel­lencie of our bodies. are fraile, corruptible, and mortall: and all men both good and bad, are liable and subiect to frailties and infirmities of bodie, and to death it selfe? Surely then this must teach vs to take heed that we be not proud of any excellencie of bodie, as beautie, strength, or any other good thing the body is endowed withall. Alas we must consider that the founda­tion of that excellencie is but dust, the Lord can soone crush our bodies to powder, they are but houses of clay, earthly [Page 228] tabernacles, fraile and brittle, and soone ouerturned. Yea this must teach vs to take heed, that we suffer not our selues to be intangled in the pleasures of the flesh, Nor to be in­tangled in the pleasures of the flesh, or the profits of this world. in the sensuall plea­sures or in the profits of this world; we may suddenly be ta­ken from them, our breath is in our nostrils. Moses might haue enioyed all the pleasures Pharaohs Court could haue af­foorded him, with honour and wealth, yet he refused them, knowing well he should enioy them but for a season, Hebr. 11.25. The pleasures of the flesh are but for a season, short and momentanie: and what follie is it for a man to giue him­selfe ouer to such pleasures as are shut vp in a vapour, a sha­dow, a bubble, a puffe of wind, which when they continue longest, are but as a spanne long, and cut off by death? Admit a man should liue Methushelahs dayes, Gen. 5.27. and all those dayes enioy all the pleasures that the flesh could yeeld, without in­terruption, yet his pleasures must haue an end, they are but for terme 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 endlesse torment: and what is the longest life to eternitie, and to euer­lasting torments? As the afflictions Gods children endure in this life, are not worthy the glory which shall be shewed vnto them, Rom. 8.18. Rom. 8.18. so the pleasures that wicked men enioy in this world, are not comparable to the torments they shall vnder­go in hell. Note. One houres torment in hell is of greater weight then all their pleasures, and will swallow vp the pleasures of a thousand yeares. Oh therefore remember thou that giuest thy selfe o­uer to the pleasures of the flesh, that thy flesh is corruptible, thy bodie is mortall, and subiect to death and dissolution: and suffer not the diuell to besot thee with a conceit of long life, and that thou hast yet many dayes and yeares to spend: thou mayest haply recken without thine host, as the saying is: and though thou be lusty and strong, yet thou seest some as lustie and as strong as thy selfe suddenly brought to the graue: and though thou be sicke of no disease, yet thy life it selfe is a sicknesse, and thou art sicke of a consumption, thy life is wasting, consuming, and wearing away continually. Think [Page 229] on this, and let this sway with thee, not to giue thy selfe ouer to thy pleasures, and sinfull 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 heauen.

The Apostle saith, The bodie is dead: the bodie is fraile, brittle, and mortall, subiect to death; and he giues this reason of it, because of sinne. He tels the beleeuing Romans, that their bodies were fraile, and mortall by reason of sinne still abiding in them in part. Whence we are further giuen to vnderstand thus much.

That all men, euen the dearest of the Saints and seruants of Doct. 4 God, in respect of their bodies, are fraile, and mortall, It is sinne that makes all mē both good & bad subiect to frailties, infirmities, disea­ses, and death it selfe. and that because of sinne. It is sinne that makes all men both good and bad, both godly and wicked, liable and subiect to frail­ties, and to infirmities, and to sicknesses and diseases of the bodie, yea to mortalitie and death it selfe; euen the best of Gods children, so long as they liue in this world, haue sinne still in part cleauing to them, and the corruption of their hearts many times breakes out into actuall sinnes: and it is that sinne of theirs that makes them obnoxious and lyable to frailties and infirmities, yea to death it selfe. And it is by reason of sinne, that all men whatsoeuer they be are subiect to frailties and infirmities, and to death of body: and to this purpose we haue further plaine euidence of Scripture. Lamen. 3.39. it is said, Wherefore is the liuing man sorrowfull? man suf­fereth for his sinne: and verse 42.43. We haue sinned, and haue rebelled, therefore thou hast not spared, thou hast couered vs with wrath, and persecuted vs, thou hast slaine and not spared. Rom.6.23. Rom. 6.23. saith the Apostle, The wages of sinne is death: death of bo­die and death of soule is the due debt to sinne. 1. Corinth. 11. 1. Cor. 11.30. the Apostle reprouing the Corinthians for some abuses that weree crept into the Church, especially for their vnreuerent and vnworthy partaking in the Sacrament of the Lords sup­per, he tels them verse 30. For this cause, euen by reason of your prophaning of the Lords supper, because of your vnwor­thy receiuing of that holy Sacrament, many are weake and sicke among you, and many sleepe: many of you are taken away by [Page 230] 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 thout hast taken, for she is a mans wife. Psal. 32.4. Psal. 32.4. Dauid saith, that when he kept close his sinne, and did not acknowledge it to the Lord, the hand of God was heauie on him, and his moisture was turned into the drought of Sommer. So againe, 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 sinne. And verse 5. Verse 5. My wounds are putrified and corrupt because of my foolishnesse. And many other proofes might be brought to this purpose, clea­ring and confirming this truth; that it is sinne that makes all men both good and bad, both godly and wicked, lyable and subiect to frailties and infirmities, and to sicknesses and dis­eases of bodie, yea to death it selfe.

Reason. And the reason and ground of this, is that threatning of the Lord, Geneses 2.17. when he saith to Adam, In the day that thou eatest of the fruite of the tree of knowledge of good and euill, thou shalt dye the death: death of bodie and death of soule. Adam eating of the forbidden fruite, made himselfe and all mankind subiect to death of bodie and death of soule, and so to all the messengers and forerunners of death and dis­solution of the bodie, to hunger, thirst, heate, cold, sicknes­ses, diseases, and such like. And hence it is that the Apostle saith, Rom. 5.12. that by sinne death entred into the world, and went ouer all men: and so by reason of sinne it is that all men whatsoeuer they be, are subiect to frailties and infirmities, and to death of bodie.

Obiect. But haply here it will be said, that the infirmities of the bo­die, sicknesses and diseases, come not alwayes for sinne, 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 vp to a more carefull obedience to the will of God, and the like: Yea Christ saith, Ioh. 9.3. Ioh. 9.3. that the man that was borne blind, was not so borne either for his owne sinne, or for the sinne of his parents, but that the workes of God should be shewed on him. And therefore it may seeme not to be generally true, [Page 231] that all men whatsoeuer they be, are subiect to frailties, and to sicknesses, and diseases of bodie, by reason of sinne.

To this I answer. It is true indeed, I grant it, Answ. that the Lord layes infirmities, sicknesses, and diseases on the bodies of his children, not onely as corrections of their sinnes, but some­times in other respects, for triall of their faith, or hope, or for exercise of their patience, and the like: but yet originally they come because of sinne, and by reason of sinne it is, that euen Gods children are subiect to frailties and infirmities, and so to sicknesses and diseases of bodie. And were it not for sinne, had they no sinne in them, their bodies should not be subiect to any infirmitie, or to any sicknesse or disease at all, but should be as the bodie of Adam was before his fall.

Why but will some say, Obiect. All sinnes are forgiuen to Gods children, they are iustified in Christ, and so freed from all their sinnes: how then is it that they are subiect to death of bodie?

I answer: Answ. The Lord in his wise dispensation will haue his children subiect to death of bodie, not as a curse, or punish­ment of sinne, for that is remoued 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 returne: and for their con­formitie to Christ their head, and also for the vtter abolish­ment of sinne in them: for the best of Gods children haue sin abiding in them in part, so long as they liue in the world; and death doth vtterly destroy and abolish that sinne: 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 sinne by death, which brought death into the world. So then this still remaines a truth, that all men, euen the dearest of Gods children, in respect of their bodies, are fraile, and mortall, and that because of sinne: and it is by rea­son of sinne that all men whatsoeuer they be, are subiect to frailties and infirmities, and to death of bodie.

And this truth may serue as a ground of confutation, first, Ʋse 1 of that opinion of the Papists, The opinion of the Papists touching the taking away of originall sinne by bap­tisme, confu­ted. that originall sinne is quite ta­ken [Page 232] away by Baptisme, not onely in regard of guilt and pu­nishment, but of being. If it were so, then should not infants die in their infancie, as we see many times they do: their dy­ing in their infancie before they come to yeares, is a plaine e­uidence and proofe that they haue that in them which is pro­perly sinne, for otherwise they should not dye. It is by reason of sinne still abiding in infants baptized, though the guilt of sinne be remoued, that they are subiect to death of body, and that they do dye indeed.

The opinion of the Ana­baptists tou­ching infants confuted.And againe, the truth now deliuered makes against the opinion of the Anabaptists, that infants are not conceiued and borne in originall sinne: their dying in their infancie is a plaine proofe to the contrarie, for otherwise they should not dye in their infancie.

Now for further vse, is it so that all men, euen the dearest of the Saints and seruants of God in respect of their bodies, are fraile and mortall, and that because of sinne? Is it by rea­son of sinne, that all men whatsoeuer they be are subiect to Ʋse 2 frailties and infirmities, and to death of bodie? Surely then it concernes euery one of vs, What ought to be done in time of sick­nesse. in time of sicknesse, when the hand of God is on vs in any sicknesse or any disease of bodie, to examine our selues, and to labour to find out the cause of that sicknesse, and of that disease. And though we be such as haue assurance of Gods loue, and of the pardon of our sinnes, yet we must consider that sicknesses and diseases come because of sinne originally, and the bodie is sicke because of sinne: and we are thus to thinke with our selues, Surely this sick­nesse and this disease that is now on my bodie, it is sent to me for a good purpose, there is some sinne in me for which I haue not bene thorowly humbled; and therefore the Lord of his mercie would by this meanes driue me to a sound and thorow humiliation for it: though I daily make confession of my sinnes to God, yet there is some sinne in me for which I ought to be more deeply humbled, and to this end hath he sent this sicknesse; for certainly if I had iudged my selfe, the Lord would not thus iudge me. 1. Cor. 11.31.32. 1. Corinth. 11.31. And the Lord doth thus iudge and chasten me, that I should not be con­demned [Page 233] with the world, verse 32. and therefore now it be­houes me to call my selfe to a more strict account, to be more thorowly humbled for my sinnes. Thus are we, though assu­red of Gods loue, and the pardon of our sinnes, yet thus are we to carrie our selues in time of sicknesse. And howsoeuer we may lawfully take physicke, good diet, and the like, yea we are bound so to do; yet we are especially to seeke for the pardon of our sinnes: yea we are rather to desire the pardon of our sinnes, then release of our paine, and deliuerance out of our sicknesse; and we are rather to desire that the hand of God on vs may be sanctified to vs, then that it may be remo­ued from vs, that we may be truly humbled, and that sinne may be more lothsome to vs: and if we be restored to health againe, that we may come out of that sicknesse purged and made more carefull to walke humbly before the Lord, and more carefull to please him in all things. And remember we that speech of Christ to the man healed of his disease, Ioh. 5.14. Thou art made whole, sinne no more lest a worse thing come vnto thee. If men and women be not bettered by their sick­nesse and diseases, certainly they are made worse by them, and then their sicknesse is but a praeludium, but a fore-runner of greater euils.

One other vse I will adde: is it so that all men, euen the Ʋse 3 dearest of Gods children, in respect of sinne, We are to make account of death eue­rie moment. are fraile and mortall, and that because of sinne: and is it by reason of sinne that all men whatsoeuer they be, are subiect to frailties and infirmities, and to death of body? Who then is it that can promise to himselfe continuance of his life one minute of an houre? Euery one of vs is to make account of death euery moment; euen before we go out of this place, the Lord may strike vs suddenly dead: we carrie about with vs matter and meanes of death continually; the arrow of death, namely, sinne, it sticks as it were in our bodies, yea it sticks in our very bowels: And how ought this to stirre vs vp to prepare for death euery moment, yea so to carrie our selues, as euery moment readie to yeeld vp the ghost, euen to our power to be doing of good while we haue time, that our maister when [Page 234] he comes to vs by death or iudgement may find vs so doing; yea to do it as heartily and as sincerely, as if presently we were to giue an account for the doing of it, that is the right numbring of our dayes, Psal. 90.12. And thinke on this all you that are now to come to the table of the Lord; consider with thy selfe if thou come vnreuerently, vnpreparedly, and for forme and fashion, the Lord may iustly for that sinne strike thee with sicknesse or with death, as the Apostle saith, 1. Cor. 11.30. For this cause many are weake and sicke among you, and many sleepe: and many are taken away by death. And if the Lord so do, and if the Lord strike thee with sicknesse or with death, vpon thy vnworthy receiuing of the Sacrament, thy case is fearefull, thou art guiltie of prophaning the holy ordi­nance of God, and of taking his name in vaine: and the Lord himselfe hath said, He will not hold thee guiltlesse if thou take his name in vaine. And if he that should acquit thee from thy sinnes, will not hold thee guiltlesse, who then shall pleade for thee?

Againe, is it so, that all men, euen the dearest of Gods chil­dren, in respect of their bodies, are fraile and mortall, because of sinne? and is it by reason of sinne that all both good and bad are lyable to frailties and infirmities, to sicknesses, dis­eases, Doct. 4 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 sinnes without repentance, with sore and grieuous dis­eases: and no maruell though the Lord do sometimes bring on wicked and vile persons sudden and strange kinds of death. We see sometimes the Lord leaues not himselfe with­out witnesse that he is a iust God; we see it (I say) that some­times the Lord doth suddenly strike wicked persons in the verie act of sinning, sometimes the drunkard together with his wine and vomit, doth euen belch out his owne soule, or he is suddenly ouertaken by death, sometimes drowned in a ditch, or the like: sometimes the Lord strikes the blasphe­mous swearer, that together with his blasphemie he breaths out his last breath. Instance might be giuen in diuers other particulars: Note. yea the Lord doth vsually proportion out sicknesses [Page 235] and diseases answerable and proportionable to the sinnes of men: he sends on filthie adulterers and fornicators, filthie, rotten, and lothsome diseases, and causeth rottennesse to enter into their bones, and to wast and consume their bodies; and on beastly drunkards that haue bene inflamed with wine and strong drinke, he sends hot burning feuers, & inflammations, and rednesse of eyes, and such like, Prou. 23.29. And in this re­spect we are not to maruell that the Lord sends amongst vs many times new and strange diseases; we see there is euery yeare amongst vs new agues, and new feuers, and they hold men and women in a strange fashion: yea sometimes such diseases are sent amongst vs as pussell the Physitians, they know not what to thinke of them, or how to cure them: and what is the reason of this? Surely our new and strange sinnes; and amongst the rest, our new and strange fashions in appa­rell, our new tricks to cozen men, and the fearefull height of sinne that men are growne to. It is no maruell though the Lords wrath increase against men, seeing sinne increaseth and abounds among men that deserues Gods wrath. L [...]it. 26.16. Leuit. 26.16. the Lord threatens, that if men will not obey him, but sinne against him, he will appoint ouer them fearefulnesse, 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 lye vnder sicknesses and diseases; and because of strange sinnes come strange iudgements, and new and strange diseases. The Lord sometimes brings strange iudgements, and strange dis­eases on the bodies of wicked and vile persons, to verifie the truth of his word that we find Psal. 58.11. Psal. 58.11. that there is a God that iudgeth the earth.

And againe, the Lord sometimes in his wise prouidence and dispensation spares others as vile and as wicked as they, to assure vs that there is a iudgement to come, and that they are but reserued to the day of iudgement to be punished, 2. Pet. 2.9. 2. Pet. 2.9. And know it whosoeuer thou art, that goest on in sinne [Page 236] without repentance in thy drunkennesse, in thy whoredome, and the like, and addest one sinne to another, thou lyest open to strange iudgements, and to new and strange sicknesses and diseases: and if the Lord do not speedily execute his iudgements on thee, and thereupon thine heart is fully set in thee to do euill, Eccles. 8.11. Eccles. 8.11. that is the most fearefull plague and iudgement of God that can befall thee. Oh it was a most heauie iudgement that the Lord threatned 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 themselues are separated with harlots, and sacrifice with whores. Assuredly God is most angrie with wicked persons when he spares them, and seemes not to be angrie with them at all; and then their case and condition is most fearefull, when they thriue and prosper in sinne, and the hand of the Lord is not on them, they are neither sicke nor sore, nor any way diseased.

Our Apostle granting this to the beleeuing Romans, that Christ being in them their bodies were fraile, and brittle, and m [...]rtall, because of sinne; he subioynes yet to their comfort, th [...]t their soules being sanctified and renewed by grace, they were aliue, and did liue by the life of grace here, and should liue the life of glorie hereafter. The bodie (saith he) is dead be­cause of sinne: but the Spirit is life for righteousnesse sake. Whence in the first place we are giuen to vnderstand thus much.

Doct. 5 That howsoeuer the bodies of Gods children be fraile and mortall, The sancti­fied soules of Gods children now liue the life of grace, and being loosed from their bodies, they liue the life of glorie. and subiect to death and dissolution; yet their soules be immortall, and death cannot touch them, nor pre­uaile ouer them: the sanctified soules of Gods children now liue the life of grace, and so soone as they are loosed and dis­ioyned from their bodies, they liue the life of glorie, and death hath no power ouer 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 returnes to the earth, and the Spirit returns to God that gaue it. Luk. 16.22. Lazarus was immediatly in his death carried to Abrahams bosome. Luk. 22.43. Christ said to the thiefe on the crosse, To day shalt then be with me in Paradise. 2. Corinth. 5.1. We [Page 237] know (saith the Apostle) if our earthly house of this tabernacle be destroyed, we haue a building giuen of God, not made with hands, but eternall in the heauens: and verse 8. Neuerthelesse (saith he) we are bold, and loue rather to remoue out of the bodie, 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 sinne, be fraile and mortall, and subiect to death, yet their soules are immortall, and death cannot touch them: their sanctified soules now liue the life or grace, and so soone as they are loo­sed from their bodies, they liue the life of glorie.

And the reason and ground of this, besides that which is here giuen by the Apostle, namely, the righteousnesse of Christ imputed to Gods children, which giues them right and title to life and saluation; besides this, Reason. the reason and ground of this is the nature of the soule: the soule of man is for the nature of it spirituall, it is a spirituall substance, of the same nature with the Angels, and so it cannot dye, it is immortall, it is eternall, though not absolutely, but by partici­pation: and though it had a beginning, yet it shall neuer dye, but shall continue for euer. And therefore this must needs be a firme and certaine truth, that the sanctified soules of Gods children they are immortall, and death cannot touch them, they liue now the life of grace, and so soone as they are loo­sed from their bodies, they liue the life of glorie.

Haply some will say, Obiect. Are not y ^e soules of wicked men & wo­men immortall also, do they dye together with their bodies?

Answer. Answ. No, they do not dye together with their bodies, but they are immortall: but yet we must know, there is great difference betweene the soules of Gods children and the soules of the wicked being seuered and disioyned from their bodies; the soules of Gods children do then liue an immor­tall and happie life, and they liue for euer in happinesse, but the soules of the wicked seuered from their bodies liue an immortall miserable life, yea such a life as the holy Ghost cals an euerlasting death, and euerlasting perdition. 2. Thess. 1.9. 2. Thess. 1.9. [Page 238] They shall be punished with euerlasting perdition from the presence of the Lord, and from the glorie of his power. The wicked they are dead while they liue, as the Apostle saith of the widow liuing in pleasure, 1. Tim. 4.6. is dead while she liueth: 1. Tim. 5.6. but Gods children liue when they are dead, their soules liue an euerlasting happie life, they are freed from the sting of the first death, and the second death hath no power ouer them. Reuel. 20.6. Apocal. 20.6.

Ʋse. 1 Come we to make vse of this. As this truth may serue to teach vs, The soules of men being loosed from their bodies, wander not vp and downe nor lye boy­ling in the fire of Purgatory, as Papists teach. that the soules of men being loosed from their bo­dies, wander not vp and downe, that it need be said, God rest their soules, or Gods peace be with them, as idle superstiti­ous people vse to speake, neither are they boyling in the fire of Purgatorie as the Papists teach, and so need the prayers and almes deeds of the liuing to helpe them out: that opinion cannot stand with this truth, and it doth derogate from the sufficiencie of the bloud of Christ, and comfort of Gods children; as if the death of Christ were not sufficient fully to abolish sinne, but that his true members which liue and die in him, and whether they liue or dye are his, must be cast into a fire to purge them: a most grosse and senslesse conceit, I will not stand on it.

Ʋse. 2 But for a second vse of the point, the truth now deliuered; that the sanctified soules of Gods children now liue the life of grace, Comfort to Gods children against the feare of death. and so soone as they are loosed from their bodies they liue the life of glorie, may serue as a ground of sweete and of excellent comfort to Gods children; and the conside­ration of it may much strengthen them against the feare of death. For why should a child of God feare death? death strikes onely on his bodie, it cannot touch his soule, it onely hits on his worst part the bodie, his better part his soule, is free from it. Death onely seuers the soule of a child of God from his bodie, and then his soule liues an immortall and a happie life; and death is so far from depriuing a child of God of the comfort of his hope, as it sends him to the present pos­session of that happinesse which he hath long hoped for; and his soule being loosed from his bodie, it is freed from sorrow [Page 239] and paine: yea from sinne, which is the greatest euill of all to a child of God, and it hath full fruition of that it most desi­reth, euen of perfect holinesse and righteounesse, and en­ioyes fulnesse of ioy in the presence of the Lord. What cause then hath a child of God to feare death? Yea the truth now deliuered may strengthen Gods children against the feare of their enemies and persecutors: for why their persecuting e­nemies Ʋse. 3 can go no further then their bodies, Comfort to Gods children against their persecuting enemies. they cannot come to their soules, those be out of their reach, they cannot hurt thenm. The soules of Gods children are free from the rage and violence of all Satans instruments, therefore Christ saith, Matth. 10.28. Feare not them which kill the bodie, but are not able to kill the soule. 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 sinne and Satan, and from the rage and violence of thine owne vntruly passi­ons and lusts, which are enemies to thy soule and saluation; and will he then leaue thee in the hands of persecuting men malicious and strong? no, no, assuredly he will not, if it stand with his glorie and thy good to deliuer thee: and if he see it good to leaue thee in their hands, what can they do? surely nothing but touch thy bodie and thy out side, and onely take away the life of thy bodie, not the life of thy soule, that is out of their reach, that is immortall: and they taking away the life of thy bodie, they but send thy soule into present possessi­on of that inheritance that thy heauenly father hath prouided for thee, euen that inheritance that is immortall and vndefiled, that fadeth not away, reserued for thee in the heauens. Now be­fore I leaue this point, an obiection is to be answered.

Some may haply say. Obiect. Cannot the persecuting enemies of the Church hurt the soules of Gods children? they can make them sometimes to abiure and to renounce Christ and Chri­stianitie, as at this day the Turkes do those Christians that are taken by them, they make some of them to abiure and re­nounce Christ and Christianitie: is that no hurt to the soules of Christians being the children of God?

I answer: That abiuration, Answ. that renouncing of Christ and [Page 240] Christianitie is but like the rauing of a child of God in some extremitie of sicknesse: a child of God may raue and shew forth strange behauiour in time of some violent disease that is on his bodie, and yet still be deare and precious to the Lord: so a true Christian may be forced through great ex­tremitie and violence done to him, though it be a foule and fearefull fayling in him so to do; yet (I say) a true Christian may through such violence abiure Christianitie, and yet still remaine a true Christian: and that abiuration 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 cruell persecu­tors whatsoeuer they be, are not able to hurt the soule of the child of God. The Apostle here affirming that the Spirit is life, and telling the beleeuing Romans, that though their bo­dies were fraile and mortall because of sinne, yet their san­ctified soules were aliue, and did liue the life of grace herein this world, and should liue the life of glorie hereafter: he giues this reason of it, Because of righteousnesse. The Spirit (saith he) is life for righteousnesse sake, or because of righte­ousnesse: that is, as we shewed, because of the righteous­nesse of Christ imputed to you, which giues you right and title to life and saluation, and also in regard of righteousnesse inherent in you, not as a meritorious cause, but because it is a sure and infallible signe of imputed righteousnesse, to which belongs life and saluation. Here note we, I will but touch it in a word, because we spoke of it verse 4. here I say note.

How it may be truly said that Gods children me­rit saluation.That Gods children, true beleeuers, haue right and title to life and saluation for righteousnesse sake, or because of righ­teousnesse It may be truly said, that euen by holinesse and righteousnesse Gods children do merit eternall life and sal­uation: but vnderstand that aright, not by any holinesse or righteousnesse inherent in themselues, or wrought by them­selues: for the best thing in them, or done by them, if the Lord should examine it by the strict rule of his Law, deserues the curse of God, and wrath of God, but by Christ his righte­ousnesse imputed to them, by his holinesse, and by his righte­ousnesse [Page 241] imputed to them, they are accounted worthy of e­ternall life and saluation. And they want not any merit to their eternall saluation, for the merit of Christ, his holinesse and righteousnesse is infinite, and that is imputed to them; and they need not doubt of the sufficiencie of that. Indeed, if it were as the Papists teach, that the righteousnesse seruing to iustification in Gods sight, were that which is inherent in Gods children, or the good workes done by themselues, they might iustly doubt of the sufficiencie of it: but being the righteousnesse of Christ imputed, they haue no cause of any such doubt, they want no righteousnesse to their iustification in the sight of God, nor any merit to their eternall salua­tion.

Let that be thought on to the comfort of all Gods chil­dren; and so I passe from that. Vse. Comfort to Gods children

Now in that the Apostle here saith, The Spirit is life for righteousnesse sake: meaning by righteousnesse, not onely the righteousnesse of Christ imputed to the beleeuing Romans, but also righteousnesse inherent in them, not as a meritorious cause, but as an infallible signe of imputed righteousnesse, to which eternall life and saluation belongs: hence we may further gather and conclude thus much.

That the sanctified soule of a child of God is sure to liue Doct. 6 the life of glorie, and to liue eternally with God in heauen. The sanctified soule of a child of God is sure to liue the life of glorie. The life of grace and holinesse in the heart and soule of a child of God, is an infallible euidence to him that his soule shall hereafter liue the life of glorie in heauen. And whoso­euer he be that finds true and sound holinesse in his owne heart and soule, may vndoubtedly assure himselfe that he shall liue for euer with God in heauen. Philip. 3.20. saith the A­postle, Our conuersation is in heauen: we are truly sanctified, the life of grace is in our hearts and soules, and we expresse it in our liues and conuersations: and then he subioynes, From whence we looke for the Sauiour, euen the Lord Iesus Christ, who shall change our vile bodie, that it may be fashioned like vnto his glorious bodie, according to the working whereby he is able euen to subdue all things vnto himselfe. 2. Thess. 2.13.14. the Apostle [Page 242] saith to them of that Church, God hath chosen you to saluation through sanctification of the Spirit, and faith of truth, whereunto he called you by our Gospell, to obtaine the glorie of our Lord Iesus Christ. 1. Ioh. 3.14. We know (saith Saint Iohn) that we are translated from death vnto life, because we loue the brethren: we shew forth the life of grace and holinesse that is in vs by loue 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 vndoubtedly be saued, and liue for euer with God in heauen.

The reasons of this truth are these.

Reason 1 First, he that finds the life of grace and holinesse in his owne heart and soule, may assure himselfe that Christ dwels in him by his Spirit; and being assured of that, it giues him certaine and infallible assurance that he shall be saued, and come to eternall life: for Christ is not in the reprobate and such as shall be damned. 2. Corinth. 13.5. Examine your selues (saith the Apostle) know ye not your owne selues, 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 whom­soeuer Christ is, he is their hope: 1. Tim. 1.1. yea their hope of glorie. Colos. 1.27. they haue an assured hope of glorie in hea­uen through him.

Reason 2 Againe, the life of grace and holinesse in the heart and soule of a child of God, is an infallible euidence and proofe of the remission of his sinnes, and a fruite euer following a liuely, sound, and sauing faith, and it is an antecedent of the promised reward of eternall glorie: yea it is a beginning of eternall life, euen of that life that shall last for euer in heauen. And therefore this we may resolue on as a certaine truth, that the life of grace and holinesse in the heart and soule of a child of God, is an infallible euidence to him, that his soule shall hereafter liue the life of glorie in heauen: and he that finds true and sound holinesse in his owne heart, may vn­doubtedly assure himselfe that he shal liue for euer with God in heauen.

And let this in the first place serue to discouer to wicked Ʋse 1 persons, such as liue in their ignorance and sinnes, their follie; The follie of such as liue in their igno­rance and sins discouered. this may let them see that they deceiue thēselues. They com­monly promise to themselues happinesse, life, and saluation, and they say, they hope to be saued and come to heauen as well and as soone as the best: but poore soules they deceiue themselues. Art thou an ignorant person? dost thou go on in thy blindnesse wilfully as many do? they are blind and ig­norant, and they will not learne to know God and the good wayes of God, though meanes of knowledge be offered to them, art thou such an one? art thou euen a sottish, blind, and ignorant person? Surely then thou art a gracelesse person, thou hast no grace in thine heart: for illumination is the first worke of Gods Spirit in those that belong to Gods election: and sooth not thy selfe with a conceit that thou hast a good heart to God-ward, and a good mind, and a good meaning: the holy Ghost tels thee plainly and expresly, Prou. 19.2. Without knowledge the mind is not good. Thou being void of knowledge, thou hast no good mind in thee, thy heart is not good, there is no true grace in thy soule: and thou being void of grace, what hope canst thou haue to be saued? No, no, so long as thou continuest in thy ignorance, thy case is desperate and hopelesse.

Againe, art thou a wicked and prophane person? dost thou liue in thy sinnes, and follow after thy sensuall pleasures? and dost thou promise to thy selfe life and saluation in hea­uen? Alas poore soule, thou hast no euidence to shew for it: no, no, thou art alreadie marked out for the diuell, thy pro­phane heart and life is the brand of the diuell; and thy going on in thy sinfull course, it may certainly assure thee that thou shalt liue for euer with the diuell and his Angels in the bot­tomlesse pit of hell, thou hast infallible euidence of thine owne euerlasting perditiō. Consider it but in reason: dost thou thinke that thou shalt step out of a wicked & prophane life in this world into a blessed and happie life in heauen? if thou so thinke, thou deceiuest thy selfe, and the diuell blinds thee, it is but a dreame: whosoeuer saith he shall hereafter liue hap­pily, [Page 244] and yet hath now no care to liue holily, he doth but de­ceiue himselfe, he deales not truly with his owne soule: and take heed of that deceit; yea take heed of deceiuing thy selfe in another respect, in respect of thy ciuill honestie. Thousands deceiue themselues in that respect, they thinke because they are ciuilly honest, that they shall certainly go to heauen, they are right honest men, and right honest women, and therefore they are sure to go to heauen. Poore soules, they deceiue themselues it is not thy ciuill honestie that can giue thee assu­rance that thou art in the comfortable state of a Christian, and that thy soule shall be saued: it is onely the power and life of grace in thy heart and soule that can giue that assu­rance.

Obiect. Thou wilt say, I too much disparage ciuill honestie.

Answ. No, I do not any thing disparage it at all, I acknowledge it to be the good gift of God, but yet not sufficient to giue infallible euidence that the soule shall be saued; for many heathen men that neuer heard of Christ were ciuilly honest, they went so farre by the light of nature: & dost thou thinke that thou hast sufficient euidence that thy soule shall be sa­ued, and yet hast no more in thee then a Pagan may haue? And consider with thy selfe what Christ saith, Mat. 5.20. Except your righteousnesse exceed the righteousnesse of the Scribes and Pharises ye shall not be saued. And ioyne to that the speech of the Apostle, Philip. 3.6. He there saith he was a Pharisie, and touching the righteousnesse of the Law vnreprouable: he was be­fore his conuersion a right honest man, and went as farre as any ciuill honest man can go, and y [...]t in that Chapter he ac­counted that righteousnesse of his but as drosse and dung, that he might winne Christ, and that he might haue his righ­teousnesse imputed to him: and not onely so, but that he might feele the power of Christ his death mortifying sinne in him, and the power of his resurrection quickening him to Ʋse 2 newnesse of life: and therefore deceiue not thy selfe in resting on thy ciuill honestie. How a man may certainly conclude that he shall be sa­ued.

Now for further vse is it so that the life of grace and ho­linesse in the heart and soule of a child of God, is an infallible [Page 245] euidence to him that his soule shall hereafter liue with God in heauen? Then if thou whosoeuer thou art, wouldst know it, and be sure of it that thou shalt be saued, thou needest not as it were to climbe vp into heauen to search the Court rolles there, whether thy name be there written, thou nee­dest not to fetch such a farre compasse: but looke into thine owne heart and soule, and if there thou find the life and power of grace, if thou find the lusts of thine owne heart mortified, and thine heart and soule truly sanctified, and that now Christ liues in thee, as the Apostle speaks, Gal. 2.20. there­upon thou maist certainly conclude, to the comfort of thine owne soule, that thou shalt liue with Christ in glory, and that thy soule shall hereafter liue the life of glorie in heauen; and that is an excellent comfort. Comfort to such as are truly sancti­fied. To speake something to the comfort of such as are truly sanctified; an holy sanctified life is held a melancholicke life, and a life most vncomfortable, but indeed it is not so, it is the onely true comfortable life that can be. Is there not wonderfull comfort in assurance of Gods speciall loue and fauour, 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 owne conscience in this world, and assurance of e­uerlasting happinesse, ioy, and glorie, hereafter in heauen? Certainly there can be no ioy nor comfort equall and match­able to it. And doubtlesse a child of God hath most comfort of his holinesse when he draweth neare 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.

COme we now to the 11. Verse: But if the Spi­rit of him, &c. Our Apostle goes further to cheare vp the beleeuing Romans, and he here makes knowne to them to their further comfort, that though their bodies were sub­iect to death by reason of sinne still abiding in them, and should dye, yet their bodies being dead, should not remaine perpetually and for euer vnder the power of death, but should in time be quickened and raised vp againe from death to life, euen to a glorious life together with their soules. And this comfort the Apostle propounds not barely, but in the proofe of it he proues 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 mortall bodies, he will not suffer your dead bodies alwayes to abide vnder the power of death; it is his office to quicken, and to giue life, and he will performe his office: he will one day put life into your bodies though they be dead, and he will raise them vp againe to an heauenly and glorious life, that the whole man may liue and be blessed for euer.

Now this proofe of the quickening and raising vp of the dead bodies of the true beleeuing Romans, from the indwel­ling of Gods Spirit in them, is amplified and enlarged by the worke of Gods Spirit in raising vp Christ from the dead, à paribus, namely thus, God raised vp Christ from the dead by his Spirit, and therefore by the same Spirit he will like­wise or in like manner quicken and raise vp your mortall bo­dies, you being mēbers of Christ: he raised vp Christ the head, he will likewise raise vp the members. If the Spirit of him that raised vp Iesus from the dead dwell in you, he that raised vp [Page 247] Christ from the dead, shall also quicken your mortall bodies, be­cause that his Spirit dwelleth in you, by his Spirit dwelling in you. We see then that in this verse is laid before vs a proofe of the resurrection of the bodies of Gods children, from the indwelling of Gods Spirit in them, amplified by the worke of Gods Spirit in raising vp Christ from the dead, with rela­tion to that which went before verse 10. That howsoeuer death preuaile ouer the bodies of Gods children, yet they are to know to their comfort, that the Spirit of God dwelling in them, they shall not alwayes abide vnder death.

If the Spirit of him. By the word him, Interpretatiō. is here meant God the Father, from whom the holy Ghost proceeds, and there­fore he is called his Spirit, as verse 9. That raised vp Iesus from the dead: that is, the bodie of Iesus, by a synecdoche the whole being put for the part, raised vp the bodie 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 powerfull working pre­sence, by the efficacie and power of his grace. He, namely, the same God that raised vp Christ: that is, the bodie of Christ, from death to life, shall also or in like manner quicken your mortall bodies. Some thinke that the Apostle here spea­keth of the continuall working of Gods Spirit in mortifying the reliques of sinne in true beleeuers, but indeed that is not agreable to the context, neither will the word beare that con­struction: for the Apostle speaking of the time to come, Shall quicken your mortall bodies, he pointeth at the resurrection that shall be, and not at that which is present in rising to new­nesse of life. And the word mortall, doth giue vs to vnder­stand so much, that he intends the last and finall resurrection of the bodie, which is mortall and subiect to death and disso­lution. Now the word quicken here vsed, is verie emphaticall and weightie, it signifies thus much, Shall not onely raise from death to life, nor yet to an immortall life onely, for so the bodies of the wicked shall be, they shall be raised from the dead, and they shall be made immortall, and able to abide for euer in the state whereto they shall be iudged: but to a fur­ther [Page 248] matter, shall raise the bodies of Gods children to an immortall happie life, to a life perfectly glorious, and shall make their bodies like the glorious bodie of Christ, as Philip. 3.21. and shall make them spirituall bodies, as 1. Corinth. 15.44. that is, bodies not onely quickened by a liuing soule, but with a farre more excellent vertue, namely, the vertue 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 originall: that is, by the power & vertue of that Spirit of God being in you by his true powerfull working presence, and by the efficacie of his grace in them. The meaning then of the Apostle in the words of this verse is thus to be conceiued, as if the Apostle had said:

But if the holy Spirit of God the Father, who raised vp the body of Iesus when it was crucified and dead, from death to life, be in you by his true powerfull working presence, and by the efficacie of his grace, euen the same God that did raise vp the body of Christ from death to life, shall also, and in like manner, raise your bodies that are mortall and subiect to death, euen when they are dead, from death to life, yea to an immortall happie life, and to a life perfectly glorious: and shall make your bodies spirituall, and like to the glo­rious body of Christ, by the power and vertue of that Spirit of his, being in you by his true powerfull working presence, and by the effi­cacie of his grace.

First obserue we, that the Apostle here chearing vp the be­leeuing Romans, with this comfort, that though their bodies were mortall, and though they were dead, yet they should not alwayes abide vnder the power of death, but should be quickened and raised vp againe from death to life; he puts downe this comfort in the proofe of it, that Gods Spirit dwelling in them, he would not suffer their bodies to abide vnder the power of death, but would one day raise them vp againe from death to life. Hence we are giuen to vnderstand thus much.

Doct. 1 That the holy Spirit of God neuer forsakes the bodies of Gods children, The holy Spi­rit of God ne­uer forsakes the bodies of Gods children though they be dead and buried. though the bodies of Gods children be dead [Page 249] and buried: and though they be turned into dust and ashes, yet they are still deare and precious to the Lord, and he still watcheth ouer the very dust of them, and his hand doth still hold and keepe them, in time to quicken them, and to restore them to life againe: the Lord hath regard to the bodies of his children, and hath a care ouer them, though they be dead and rotten in their graues: for why.

The dead bodies of Gods children are still members of Reason. 1 Christ, and they are still knit to him, and being dead, they rest and sleepe in him, as the Apostle saith, 1. Thess. 4.14. 1. Thes. 4.14. If we be­leeue that Iesus is dead and is risen, euen so them which sleepe in Iesus will God bring with him. Rom. 14.8. Rom. 14.8. the Apostle saith, Whether we liue or dye we are the Lords. There is an insepara­ble and perpetuall vnion betweene Christ and euery true be­leeuer, not onely in regard of the soule, but of the bodie also. 1. Cor. 6.15. 1. Cor. 6.15. Know ye not that your bodies are the members of Christ? and the bodie being once knit to Christ, it so conti­nues for euer; though death seuer the soule from the bodie, yet it seuers not the bodie from Christ.

Againe, the Lord hath made an euerlasting couenant of Reason. 2 grace with his children, that he will be their God for euer; and that couenant is not made onely in regard of their soules, but of their bodies also, euen 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 soule onely, but also of his bodie; and therefore doubtlesse the Lord hath re­gard to the bodies of his children, and hath a care ouer them though they be dead and rotten in their graues, and he still watcheth ouer the very dust of them, and his hand doth still hold and keepe them, in time to quicken them, and to re­store them to life againe.

Haply some may say, Christ saith Mat. 22.32. Obiect. God is not the God of the dead, but of the liuing.

I answer. God is not the God of the dead, Answ. according to the iudgement and opinion of the Sadduces, and as they con­ceiued of the dead: that is, as of those who were altogether dead both in bodie and soule, and neuer to rise againe; for [Page 250] that was the opinion of the Sadduces, they denied the resur­rection, and according to that opinion of theirs Christ there speakes, that God is not the God of the dead in that sort, for God cannot suffer such a death to preuaile ouer his, he is a God of mercie and of life it selfe, and therefore will in time restore the dead bodies of his children to life againe. So that this we may set downe as a certaine truth, that the Lord hath regard to the bodies of his children, and hath a care ouer them though they be dead and rotten in their graues: yea though they be in the bottome of the sea, or wheresoeuer they be, yet they are deare and precious to the Lord, his hand doth hold and keepe them, in time to quicken them, and to restore them to life againe.

Vse. Comfort to Gods children in time of trouble, and when the pangs of death are vpon thē.And this is a ground of sweete and of excellent comfort to all Gods children: this may serue to arme and strengthen them against the feare of any trouble whatsoeuer; yea to hold vp 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 euill and mischiefe against them, yet let them remember not onely this, that the dispo­sing of all euents is in the hand of the Lord, but that them­selues are alwayes his both aliue and dead, and that euen their dead bodies are deare and precious to him; and that will stay them, and hold them vp with comfort and assurance, that come what can come to them, yet they shall be safe, and wel, and in good case, they are the Lords, and the Lord is all-suffi­cient to keepe his owne, and will assuredly keepe his owne: and though death separate bodie and soule asunder, yet re­member thou being a child of God, it cannot diuide thee from thy God: no, no, it is a meanes to bring thy soule nea­rer to God, and thy bodie laid vp in the earth and there tur­ned to dust, is still within the couenant, and knit to Iesus Christ; and thou art still deare and precious to the Lord both in thy soule and bodie: and why then shouldst thou feare the stroke of death, or the horror of the graue? It was an excel­lent comfort the Lord gaue Iacob when he was to go downe into Egypt, Gen. 46.4. I will go downe with thee into Egypt, [Page 251] and I will also bring thee vp againe. Iacob died in Egypt, and his bodie when it was dead was brought backe againe into Ca­naan, and yet the Lord saith, that he would bring him backe againe, and that he would still be with his bodie though it were dead, and bring that againe 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 obserue, that the Apostle here saith, that the Spirit of God, or God by his Spirit, raised vp Iesus from the dead: and againe; he that raised vp Christ from the dead. Whence note we.

That Christ in respect of the bodie was once among the Doct. 2 dead, and he descended into the state of the dead, Christ in re­spect of his bodie was once in the state of the dead, & death had power o­uer him for a time. How that is to be vnder­stood. and his bodie lay downe amongst the dead, yea the bodie of Christ was for a time vnder the power of death: death had power and dominion ouer Christ for a time, therefore the Apostle saith, Rom. 6.9. Christ being raised from the dead dyeth no more, death hath no more dominion ouer him. Thereby implying and giuing vs to vnderstand, that death had once power ouer Christ for a time, yet that is not to be vnderstood as if Christ had bene forced to yeeld to death, as if death had bene stron­ger then he, and y ^t by the power of it, it had ouercome Christ, he being not able to stand against the force and power of it: no, but that Christ willingly and of his owne accord did sub­mit himselfe to death for the sinnes of Gods chosen, he by voluntarie dispensation taking on him their sinnes, otherwise death had no power ouer him, but as he voluntarily tooke on him the sinnes of Gods chosen, and did willingly submit himselfe to death: so indeed death had power ouer Christ for a time, and he was amongst the dead in respect of his bodie, and he descended into the state of the dead. And this truth is euident and cleare from the buriall of Christ, in that he was buried by Ioseph of Arimathea, as appeares Mat. 27.59.60. the text saith, Ioseph tooke the body of Iesus, and wrapped it in a cleane linnen cloth, and put it into his new tombe which he had hewed out in a rocke, and rolled a great stone to the dore of the sepulcher. And with him ioyned Nicodemus that came to Iesus [Page 252] by night, Ioh. 19.40.41.42. The buriall of Christ shewes the certaintie and truth of his death, that his death was not a phantasticall death, a death onely in shew, a seeming death, but that he was truly and certainly dead, that his bodie was truly dead and buried, and descended into the state of the dead, and lay amongst the dead for a time. And one speciall reason and ground of this truth is this.

Reason 1 The manifestation of the mightie power of Christ, euen to shew that he not onely vanquished death on the crosse, and on the crosse triumphed ouer the diuell, and ouer all the pow­ers of hell; as Colos. 2.15. the Apostle saith, He spoiled the principalities and powers, and hath made a shew of them openly, ane hath triumphed ouer them in the same crosse: but that he also as a most valiant and mighty conqueror, vanquished death as it were at his owne home, and pluckt him out of his owne cabbin and den. And therefore doubtlesse did Christ put him­selfe vnder the power of death for a time, and was amongst the dead in respect of his bodie, that he might get the greater victorie and conquest ouer death, and that he might more manifest his power in subduing death, and triumphing ouer death more gloriously.

Ʋse. And this may serue as a ground of further comfort to Gods children, & to such as truly beleeue in Christ: Death in it selfe is the king of feare, [...] Iob 18.14. it is dreadfull and terrible to nature; and the graue in it selfe is vgly and lothsome, and the house of perdition, if a man looke at it with the eye of nature: but to Gods children, the nature both of death and of the graue is changed, and they are made to them sweet and comfortable: and that on this ground the blessed and glorious bodie of Christ Iesus was once amongst the dead, and lay downe a­mongst the dead for a time; and that holy and blessed bodie hath sanctified and sweetened death, and as it were perfumed the graue to all Gods children, and made the graue to them but as a bed of downe, and a place of sweet repose and com­fortable rest, wherein their bodies rest from all their paines and labours, and rest in hope of glorie hereafter to be giuen to them. And that is an excellent comfort to all the children [Page 253] of God, and to all such as rruly beleeue in Christ. It is but a poore and silly comfort that some bastard Christians cheare vp themselues withall, as that they hope to be fairely and well buried, to haue a faire and goodly tombe or sepulcher, to leaue abundance of wealth behind them to their children. Alas, as one saith well, if men haue no better comfort then this, this is but comfortlesse comfort: here is the sound com­fort of a true beleeuing Christian against the feare of death, and against the terror of the graue, that the blessed bodie of the Lord Iesus was once amongst the dead, and lay in the graue vnder the power of death for a time, and that blessed bodie hath sanctified death, and sweetened the graue 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 preuailed ouer thee, & brought thine head as low as thy feete, yea lower, thy bodie is now enclosed in the bowels of the earth, it is swallowed vp of the graue, the graue hath shut her mouth on thee, yet the graue shall not alwayes hold thy bodie: and though it do hold it for a time, yet thou belonging to Christ, thy bodie is in the same condition that once the bodie 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 feare of death, with the horror or lothsomnesse of the graue. Thinke on that to thy comfort.

But if the Spirit of him that raised vp Iesus from the dead dwell in you, he that raised vp Christ. We see here, I will but point at it in a word, that the Apostle cals the Saints departed this life dead men. The Papists take exception against vs, 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 inuocation of Saints departed, and tell them that they pray to the dead, Oh (say they) you disdainfully call the triumphant Saints in heauen dead men, as if they had no cre­dit with God, nor any care or compassion of men. A foolish cauill and an idle exception: we speake no otherwise then the holy Ghost hath taught vs, we call the Saints departed this life dead men, not in disdaine as they charge vs, but as the [Page 254] 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 yeeld to this, that they be mediators betweene God and vs, that is disho­nourable and derogatorie to the perfect mediation of Christ Iesus. Let it suffice to haue touched that in a word.

Obserue we further, the Apostle here saith, that God b [...] the power of his holy Spirit raised vp the bodie of the Lord Iesus, crucified, dead, and buried, from the dead, from death to life againe.

Quest. Now here growes a question; how this can agree with that speech of Christ, Ioh. 10.18. Ioh. 10.18. No man taketh my life from me, but I lay it downe of my selfe, I haue power to lay it downe, and haue power to take it againe: whence it is cleare that Christ raised vp himselfe?

Answ. I answer. These two may well stand together, God by the power of his Spirit raised vp Christ from the dead, and Christ also raised vp himselfe. For we must know, that the raising vp of Christ from the dead was a worke of the whole Trinitie, Opera Trini­tatis ad extra sunt indiuisa. all the externall workes of the Trinitie being vndiuided, and so God the Father raised vp Christ from the dead, and Christ as God raised vp himselfe, and God the holy Ghost also rai­sed him vp. Now then hence we are giuen to vnderstand thus much.

Doct. 3 That the raising vp of Christ from the dead was a wonder­full worke, The raising vp of Christ from the dead was a worke wherein God did manifest the greatnesse of his power. it was a worke of the whole Trinitie; yea not onely so, for so is the raising of our bodies, but a worke as it were of the whole hand of God, we find it so set forth to vs in the booke of God, as a worke wherein the Lord did mani­fest the greatnesse of his power. Ephes. 1.19.20. the Apostle speakes plainly to this purpose, That the eyes of your vnder­standing 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 greatnesse of his power towards vs, 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 [Page 255] be the Sonne of God, touching the Spirit of sanctification by the re­surrection from the dead. Christ by raising himselfe from the dead, declared the greatnesse of his power, euen the power of his Godhead: for why, Reason. the humiliation of Christ by death was maruellous great, neuer was any, neither could anie be bound with such strong bonds of death, nor held with such sorrowes of death, as they are called Act. 2.24. as Christ was for a time. And therefore it must needs be, that in dissoluing and loosing those bonds and those sorrowes, the Lod did ma­nifest the greatnesse of his power.

And this is of vse, Ʋse. A meanes to hold vp the fainting hearts of Gods chil­dren in their greatest ex­tremities. to this purpose we are to call to minde and to remember this truth; when we are plonged into the greatest distresse either of bodie or mind, the due considera­tion of this truth will be a meanes to hold vp our fainting hearts in our greatest extremities. For why, consider with thy selfe, did the Lord manifest the greatnesse of his power in raising vp Christ from the dead? did he then loose the bonds and sorrowes of death, when death had as it were drawne Christ into his cabbin & den, and there held him in bondage for a time, yea in such bondage as neuer was anie, neither could be? and will he suffer anie of the members of Christ to be held vnder the bands and sorrowes of death, not so strong, and not loose them? No, doubtlesse he will not, he is the same mightie and powerfull God, he loosed the bonds of death, when death seemed to triumph ouer Christ, and all hope seemed to be gone, he then put to his whole hand to the loosing of those bonds, and he as it were with his little finger will loose the bonds of thy sorrow and of thy distresse, either of bodie or mind: euen then when in mans iudgement thy distresse is hopelesse and remedilesse. And assure thy selfe thou being a member of Christ, he will loose the bonds of thy distresse, if it may stand with the glorie of his name and with thy good. And indeed a child of God is vpheld by the hand and power of God in time of his great distresse, other­wise he would vtterly faile, sinke, and fall downe flat vnder the burden. But alas, Note. a child of God cannot then so well discerne the working power of the Lord, and his hand supporting of him, nor [Page 256] so well take notice of it, because his iudgement is the [...] ouersha­dowed with the feeling of his present distresse, and with the great­nesse 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 loosing the bonds and sorrowes with which Christ was held and bound, and in raising vp Christ from the dead; and that will be a meanes to confirme and strengthen vs in our hope and dependance on the Lord at all times. The raising vp of Christ from the dead, was a worke of the whole hand of God, and the loosing of thy sorrowes and of the bonds of thy distresse, is but a worke as it were of his little finger: and therefore be not discouraged in thy grea­test distresse; thou being a child of God, he will set thee free from it in his due time, if it may be for his owne glorie and thy good. Thinke on that to thy comfort.

The Apostle here saith, that he that raised vp Christ from the Head, shall also quicken your mortall bodies. He ascribes to God the raising vp of the dead bodie of the Lord Iesus, and also the quickening and raising vp of the bodies of the true be­leeuing Romans. Whence note we.

Doct. 4 That the raising vp of the dead is a worke of diuine power, a worke of God onely: The raising vp of the dead is a worke of Gods owne mighty hand alone. Deut. 32.39. 1. Sam. 2.6. it is a worke farre aboue the strength of all creatures, men, or Angels; all men and Angels in hea­uen or earth are not able to put life into a dead bodie, and to raise it vp from the dead, that is a worke of Gods owne mightie hand alone. Deut. 32.39. the Lord takes it as pro­per to himselfe, Behold I kill, and I giue life: which is againe remembred by Hannah in her song, 1. Sam. 2.6. The Lord kil­leth and maketh aliue, bringeth downe to the graue and raiseth vp. A proofe of the Godhead of Christ. And this may serue as a speciall euidence and proofe of the Godhead of Christ, in that he raised vp himselfe from the dead, and shall also raise vp 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 owne: but Christ raised [Page 257] vp himselfe, and shall raise vp others from the dead, not as an instrument, but as a principall efficient, and by his owne pro­per power. And that strength proues the Godhead of Christ, it is an infallible argument that Christ is truly God. I for­beare further to speake of it.

Now in that the Apostle here saith, that God that raised vp Christ should also quicken the mortall bodies of the be­leeuing Romans, we are giuen to vnderstand thus much.

That the dead bodies of Gods children, & true beleeuers, Doct. 5 shall not alwayes abide vnder the power of death, The dead bo­dies of Gods children shall one day be quickened & raised vp frō death to life againe. but shall one day be quickened and raised vp from death to life a­gaine. It is a fundamentall truth, an article of our faith, we be­leeue or at least ought to beleeue the resurrectiō of the body, which being seuered from the soule & so dead, shall one day be reuiued and quickened, and haue life put into it againe. The Scripture is plentifull in the proofe of this truth, Iob 19.25.26.27. I am sure (saith Iob) that my Redeemer liueth, and he shall stand the last on the earth. And though after my skinne wormes destroy this bodie, yet shall I see God in my flesh. Whom I my selfe shall see, and mine eyes shall behold, and none other for me, though my reines are consumed within me. Isay 26.19. the Lord saith by the Prophet, Thy dead men shall rise, euen with my bodie shall they rise: awake and sing, ye that dwell in the dust. 1. Corin. 15. the Apostle proues the resurrection of the dead bodies of true beleeuers by many strong and vnanswerable arguments, I will not stand to repeate them particularly, onely marke what he saith from verse 13. to 18. If there be no resurrection of the dead, if the dead shall neuer rise againe, then is Christ not risen, then the faith of Christians is vaine, the preaching of the Gospell vaine: and the godly departed this life are perished. All which are foule and grosse absurdities, therefore doubt­lesse the bodies of Gods children and true beleeuers shal not alwayes abide vnder the power of death, but shall one day be raised from death to life againe.

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 [Page 258] God which goes hand in hand with this truth, that whatso­euer is promised in the word of God, the equitie of his iu­stice requires the accomplishment of it. On his mercie promi­sed in the couenant of grace, and on his almightie power: yea on the ground the Apostle here speakes of, namely, the being of the Spirit of Christ in all true beleeuers. The same Spirit that raised the bodie 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, hauing 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 beleeuers shall not alwayes abide vnder the power of death, but shall one day be raised vp from death to life.

Obiect. Haply some may say, Shall not the dead bodies of the wic­ked be one day raised from death to life? shall they alwayes abide vnder the power of death?

Answ. I answer. No, they shall not, they also shall one day be rai­sed, and haue life put into them againe, 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 vertue from Christ as their head, by the power of his Spirit, and by vertue of his resurrection: but the wicked and reprobate shall be raised by the power of Christ as he is God, euen by his powerfull voice, which shall be vttered by the blast of the last trumpet, as 1. Cor. 15.52. citing them to ap­peare in a moment, which they shall not be able to auoid.

Quest. It may be further demanded, whether the same bodies that now Gods children and others haue, shall be raised vp and resumed, or any new bodies giuen vnto them?

Answ. I answer. Euen the self same bodies that now both the god­ly and the wicked are clothed withall, and euery part & parcel of those bodies, shall be raised vp, and none other for them. Iob saith, Iob 19.27. I my selfe shall see God, and mine eyes shall behold, and none other for me, though my reines are consumed within me: euen these very eyes. And the Apostle speakes [...], 1. Cor. 15.5 [...]. This corruptible must put on incorruption, and this mortall must put on immortalitie: as it were pointing [Page 259] at his owne bodie. This then we may resolue 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 a­gaine: yea euen the selfe same bodies that now both the godly and the wicked are clothed withall, and euery part and parcell 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 Ʋse 1 further strengthening in that article of our faith, Confirmatiō of that article of faith, the resurrection of the bodie The resur­rection of the body. On this ground we are to be further streng­thened in that article; it is an article aboue the reach of natu­rall reason: it hath bene strongly oppugned; the heathen Phy­losophers made a mocke at it, yea they said Act. 17.18. that Paul was a babler and a setter forth of strange Gods, when he preached to them of the resurrection. Yea howsoeuer many a­mongst vs are able to repeate that article of faith, and some do repeate it as a prayer (which is grosse ignorance) yet they hardly beleeue the truth of this article, it will hardly sinke into their heads and hearts, that the dead bodies of good and bad shall one day be raised, or at least that the selfe same bo­dies shall be restored and no other for them, that they can hardly beleeue: yea some sticke not to speake it in expresse words, that they cannot be perswaded of it, you shall not make them beleeue that the selfe same eyes that now they carrie in their heads, and now see withall, shall be restored againe. Why, these eyes say they, shall be putrified and con­sumed, and can they be restored againe? Ah poore ignorant sot, whosoeuer 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 shewest thy selfe no better then a vile wicked Atheist, for herein thou deniest the truth of God, the power of God, the iustice of God, the mercie of God: and in so do­ing thou deniest God himselfe, and thou art no better then a monstrous Atheist: for on all these grounds standeth the re­surrection of the bodie, yea the restoring of the selfe same [Page 260] bodies that now we haue, with euery part and parcell of them. God who is truth it selfe and cannot lye, hath said it shall be so: we find it on record as part of Gods eternall truth reuealed in his word.

And againe, God who was able to make all things of no­thing, is much more able to make euery mans bodie at the resurrection of his owne matter, yea to distinguish the dust of one mans bodie from the dust of another. Thou sayest, thou canst not beleeue that the selfe same eyes that are in thy head shall be restored againe. 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 dissolued 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 easie for him to discerne the dust of one mans bodie from another, then it is for a man that hath his hand full of seuerall seeds, to open his hand, and to seuer one kind of seed from another, and to put euery sort of seed by it selfe.

And further, the iustice of God requires that the selfe same bodies should be restored, and no other for them: for as the Apostle saith, 2. Corinth. 5.10. Euery one must receiue the things done in his bodie according to that he hath done, whether it be good or euill. And it stands not with the iustice of God that one bodie should do good things, or suffer for well doing, and another bodie should receiue the crowne. Shall the bo­dies of the Saints in this world endure bonds, imprisonment, racking and rending, whipping and scourging, and the scor­ching heate of the fire till they be turned to ashes, and shall other bodies for them be glorified? And shall the wicked in their bodies worke wickednesse, and practise filthinesse, and shall other bodies for them receiue the wages of their ini­quitie? No, no, it cannot be, the iustice of God will not suf­fer it. And lastly the glorie of Gods mercie requires that the selfe same body should be raised. For shall the malice of Satan and sinne bring that on the bodie which the mercie of God [Page 261] cannot remedie? it is not possible: and therefore on these grounds learne 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 vp, and haue life put into them againe, yea euen the selfe same bodies that men, both the godly and wicked, are clothed withall, shall be restored, and euery part and parcell of those bodies, and none other for them. And let vs not hearken to any motions of infidelitie, and of our owne vnbeleeuing hearts in this point, mouing and stirring vs vp to call this truth into question: if we do, we call into question Gods truth, power, iustice and mercie; and that is a dangerous thing, we rush on a dangerous rocke, it will crush vs to dust and powder: take we heed of it, and withall con­sider, that this truth is a ground of speciall comfort to Gods children; take away this, and ye take away the chiefe pillar and ground of comfort from a true beleeuing Christian. Iob. 19.25. Iob in his greatest extremitie made this the comfort of his soule, that one day he should rise againe, and in his bodie enioy the glorious presence of his Creator and Redeemer, Iob 19.25. And therefore labour we to be resolued and setled in the truth of this article, and to be perswaded of it, that the dead bo­dies of all shall one day be raised, and haue life put into them againe.

Yet further, is it so that the dead bodies of all, both good Ʋse 2 and bad, shall one day be raised vp from the dead, How carefull we ought to be in well v­sing of our bodies. and haue life put into them againe, shall euen the selfe same bodies that now we carrie about, and euery part and parcel of them, be restored, and no other for them? Oh then I beseech you consider it, how carefull ought we to be in well vsing of our bodies, and of euery part and member of them. We should hereupon take notice of it, that we are to possesse our vessels in holinesse and in honour, as the Apostle speakes, 1. Thessal. 4.4. 1. Thess. 4.4. that we are to vse our bodies and euery part and member of them, as instruments of holinesse, of Gods glorie, and of do­ing good, and to take heed we defile not our bodies, or any part or member of them with any knowne sinne.

For why, we must one day see the Lord with these verie [Page 262] eyes that now we carrie about vs: and how shall we be able to looke on him with defiled eyes? how shall the adulterous eye, the hauhgty, proud, and scornefull eye, the couetous eye, and the like, be able to looke God in the face? We common­ly say of a man that hath done some vile notorious wicked act, that men take notice of, and crie shame vpon, he will ne­uer be able to shew his face amongst honest men againe; and how do we thinke that a wicked debaushed wretch, a filthie adulterer, a common blasphemer, a beastly drunkard, an vsu­rer, or the like, shall be able to shew his face before the most great and glorious holy maiestie of God? Euery one be he neuer so wicked and vile, will he, nil he, must one day ap­peare before the Lord face to face, euen these verie eyes of thine, that now it may be are full of adulterie, and cannot ceasse to sinne, 2. Pet. 2.14. euen those lustfull eyes of thine, and that bodie of thine that now thou abusest to filthinesse, that body of thine that now thou dost disguise, and make euen a mon­ster by thy new fangled attire, must one day come before the glorious presence of the Lord: and that verie mouth of thine that is now foule and filthie, and powers out cursing, swea­ring, rotten and filthie speeches, shall one day be presented before the Iudge 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 vsurer, must one day be held vp at the barre of Gods iudgement seate. Oh that adulterers, proud persons, blasphe­mers, vsurers, and such like, had but hearts to consider this. Well, let vs thinke on it, & remember it, that these verie eyes that now we carrie about, and no other, shall one day see the Lord. Hebr. 12.14. And howsoeuer 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 caitiffe that is shall see the Lord, and that with his owne eyes, and none other but he shall see him to his terror, and to his vtter amazement and confusion, and he shall wish that the hils and mountaines would fall on him and couer him from the glorious presence of the Lord.

Then learne we to take heed that we do not pollute and defile our bodies, or any part or member of them with any knowne sinne; and let vs on the ground of comfort now de­liuered, learne to possesse our vessels in holinesse, and to vse our bodies, and euerie part and member of them, as instru­ments of Gods glorie, and of holinesse, and of doing good: and then doubtlesse we shall be able to looke on the Lord, euen with these eyes that now we carrie about, with comfort, yea to stand before the Lord with ioy, and with much reioy­cing.

Now further obserue we the word the Apostle here vseth, quickened, shall quicken your mortal bodies. He saith, He that raised vp Christ from the dead shall also quicken. The word quicken is verie emphaticall and weightie (as I shewed:) it signifies not onely a raising vp from death to life, no, nor yet to an immortall life onely, but to an immortall happie life, to a spirituall glorious life. So much is comprised vnder the word quicken: and hence this conclusion ariseth.

That though the selfe same bodies that now Gods chil­dren Doct. 6 carrie about, Though the selfe 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 qualitie. shall be raised vp from death to life at the day of resurrection, and the verie same bodies for substance shall be restored to them that now they are clothed withall; yet those bodies shall be altered and changed in qualitie, they shall then be endued with such excellent and heauenly qualities as now they haue not; as first, the bodies of Gods children shall then be made immortall, and incorruptible, powerfull, and free from all passion and suffering, as the A­postle saith, 1. Corinth. 15.42.43. The bodie is sowen in corrup­tion, it is raised in incorruption, it is sowen in weaknesse, it is raised in power. And verse 53. This corruptible must put on incorrup­tion, and this mortall must put on immortalitie. And the bodies of Gods children shall not then be subiect to weakenesse, in­firmities, sicknesses, diseases, miseries, and to death, neither shall they stand in need of meate, drinke, apparell, sleepe, and the like, by which our naturall life and our mortall bodies are now preserued: but the bodies of Gods children raised vp from the dead, shall be made perfect bodies, perfect both [Page 264] in beautie and comelinesse, and also in respect of parts, euery blemish and euerie deformitie that is now in the bodie of a child of God, shall then be remoued, and the bodies of Gods children shall then be most beautifull and comely, yea euerie defect in the bodie of a child of God, as lamenesse, blindnesse, and the like, Note. shall then be remoued: and if any member of the bodie be lost or wanting, as an arme, a legge, 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 bodie, he is able, and he doubt­lesse will also restore that lost member againe. The Lord Iesus who when he was on the face of the earth, gaue sight to the blind, and strength to the lame, is able and will without question giue health and soundnesse to the limbes that are lame, and will restore and sup­plie euerie part and member that is wanting. Yea it is the iudge­ment of some Diuines, that the bodies of Gods children shall be raised vp in perfect stature, euen the bodies of infants dy­ing in their infancie, for they shall be like the bodies of our first parents before the fall, yea like to the glorious bodie of the Lord Iesus: and therefore the bodies of Gods children raised from the dead shall be made spirituall bodies. 1. Cor. 15.44. It is sowen a naturall bodie, and is raised a spirituall bodie: not spiritual in regard of substance but spirituall in respect of qualitie, they shall then be of such a spirituall temper, as they shall be acted and moued whither their soules will without resistance; yea they shall then be so lightsome, quicke, and nimble, as without any difficultie they shall be able to moue any way, euen vpwards, and to meet the Lord in the ayre. 1. Thessal. 4.17. Yea the bodies of Gods children shall then be fully acted, and moued, and gouerned by the Spirit of God, and shall readily yeeld to the motion and guidance of the Spi­rit in euerie 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 spiritu­all: for the bodies of Gods children raised from the dead shall be made glorious bodies. 1. Corinth. 15.43. It is sowen in dishonour, and is raised in glorie: yea they shall be made like to [Page 265] the glorious bodie of the Lord Iesus, Philip. 3.21. they shall be like to his bodie in brightnesse and glorie, yet in different degrees, some shall be clothed with a greater measure of glo­rie, and some with a lesse, Dan. 12.3. They that be wise shall shine as the brightnesse of the firmament, and they that turne many to righteousnesse shall shine as the starres for euer and euer. Mat. 13.43. Christ saith, The iust shall shine as the Sonne in the king­dome of their father. And 1. Cor. 15.41.42. the Apostle saith, There is one glorie of the Sunne, another of the Moone, and ano­ther glorie of the starres, for one starre differeth from another starre in glorie: and so is the resurrection of the dead. Thus then are we to conceiue of the change that shall be of the bodies of Gods children at the day of resurrection, that they shall be raised vp, changed, not in substance but in qualirie, and shall then be made immortall, and incorruptible, powerfull and free from all miserie, perfect in beautie and comelinesse: and in respect of parts, spirituall and glorious, euen like to the glo­rious bodie of Christ in brightnesse and glorie.

It may be demanded, Quest. whether the bodies of the wicked raised from the dead shall thus be changed, or no?

I answer. In part they shall, Answ. they shall be made immortall and incorruptible, and able to abide for euer in that state whereto they shall be iudged, and that without meate, drinke, or the like: but yet they shall be bodies most foule and vg­ly to looke on, answerable to the guiltinesse of their consci­ences, for their worme shall not dye, neither shall their fire be quenched, and they shall be abhorring vnto all flesh, Isay 66.24. Isay 66.24. Apoc. 22.15. They shall be as dogs, Reuel. 22.15. how great, or how hono­rable, or beautifull soeuer they haue bene in the world; and their bodies shall be passible and liable to suffer extreme tor­ments into which they shall be sent. Mat. 21.46. Mat. 21.46. Ʋse. Sweet com­fort for all Gods children against the weaknesses & frailties, they are now sub­iect vnto.

Now then this truth may serue as a ground of sweet and excellent comfort to all Gods children; let vs further medi­tate and thinke on it, and consider it seriously: Thou that art a child of God, thy bodie is now weake and fraile, and sub­iect to aches and paines, to sicknesses, to diseases, and to death it selfe; the time shall come when that verie bodie of thine [Page 266] that is now full of aches and paines, and haply now lyes vn­der sore and grieuous diseases, shall be free from ach and paine, and from all manner of infirmities: and not onely so, for that is the condition of beasts when they are dead, but the bodie being dead shall one day haue life put into it againe, and be made strong and powerfull, and shall feele vnspeake­able ioy and delight, and most sweete ease and contentment in euerie part and member of it. Thy bodie is now tumbled and tossed vp and downe, and many wayes turmoiled, and thou hast cause of griefe and sorrow, weeping and mourning for thine owne sinnes and for the sinnes of others, but the time of refreshing will come from the presence of the Lord, as Peter cals the day of resurrection. Act. 3.19. When all teares shall be wiped away from their eyes, and there shall be no more death, nei­ther sorrow, neither crying, neither shall there be any more paine. Reuel. 21.4. Apoc. 21.4. and thou shalt be free from all things that may hurt or offend thee. The bodie it may be is now deformed, crooked, blind, lame, or the like: the time shall come when euery deformitie and euerie blemish that is in thy bodie shall be remoued and taken away, and euerie defect that is in it shall be supplied, and thy bodie shall be made most comely, and most beautifull: yea thy vile and base bodie shall be made like to the glorious bodie of the Lord Iesus: euen that bodie 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, euen that base bodie of thine shall one day shine like the most glorious bodie of Christ, in bright­nesse and in glorie. Yea the wicked reprobate that now con­temne thee, and thinke basely of thee, because thou dost not ruffle it out as they do, and thou art not so braue and glittering in thy apparell as they be, shall then see the brightnesse and glorie of thy bodie, and be ashamed and confounded in themselues, their owne bodies being most foule and vgly to looke on; yea they shall then be foule themselues, and crie out, Oh we fooles thought this man a base precise foole, and now behold his brightnesse and glorie, and behold our owne [Page 267] vglinesse and basenesse. Yea thy bodie that is now heauie and lumpish, shall then be made a spirituall bodie; thou now complaining of the dulnesse and heauinesse of thy bodie in doing of good things, thou findest as Christ said, Matth. 26.41. Mat. 26.41. That the spirit is sometimes readie, but the flesh is weake: the time shall come that thy bodie shall be no burden nor impediment to thy soule in doing of good things, but shall be acted and moued by thy soule without resistance; yea thy bodie in euerie part and member of it shall be acted and moued by the holy Spirit of God. Thinke on that to thy com­fort, and withall consider, that if thy bodie shall be so glori­ous, if thy base bodie shall be made like to the glorious bo­die of the Lord Iesus, and shall shine as the Sunne in the fir­mament, oh what shall be the glorie of thy soule? Vndoub­tedly the glorie wherewith thy soule shall be inuested, shall be vnspeakeable, yea vnconceiueable. Oh then cheare vp thy selfe on this ground against contempt, disgrace, and repro­ches that are throwne on thee by the wicked and prophane world. They now crie downe with Puritanes, but the time shall come, when the wicked of the world shall sinke downe to euerlasting perdition, and those that now they crie shame on, shall be highly aduanced, and be made most glorious in their bodies and in their soules; and they shall see it to their vtter amazement and confusion. And that is a ground of ex­cellent comfort, let it be thought on for the comfort of eue­rie child of God: and care not then, thou being a child of God, for the barking of dogges; wicked and prophane per­sons are no better in Gods account, but be encouraged to endure the crosse, and to despise the shame that is cast on thee in the world, and runne the race that is set before thee with patience and comfort.

Now before I come to further matter of doctrine, I hold it not amisse to answer an idle cauill of the Papists, A cauill of the Papists an­swered. which they would fasten on the truth now deliuered; in that we af­firme and say, according to the truth of the word of God, that the bodies of Gods children raised vp from the dead, shall be made spirituall bodies. They would draw this conclusion [Page 268] from it, that therefore the bodie of Christ alreadie raised from the dead, and now glorified, is inuisible: it being a spi­rituall bodie (say they) it is inuisible, and so it may be re­ally present in the Sacrament and not be seene. A verie idle and foolish cauill; the bodie of Christ raised from the dead is a spirituall bodie: it is true, it is then still a bodie not a spi­rit, it is not changed into a spirituall substance. No, no, Christ in rising from the dead, did not put away the corporall sub­stance of his bodie, his bodie still remaines a true bodie, a bo­die changed, not in substance but in qualitie; euen a bodie of a spirituall temper, lightsome, actiue, and able to moue any way without difficultie or resistance. And that bodie of Christ raised from the dead is still a visible bodie: the text is plaine, Ioh. 20.20. after his rising from the dead he shewed his hands and side: the text saith, They were glad when they had seene 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 faithlesse, but faithfull. The bodie of Christ rai­sed from the dead was still a palpable bodie that might be felt, and a visible bodie that might be seene: and therefore it is but a meere shift and cauill of the Papists, in that they say the bodie of Christ raised from the dead, and being a spiritu­all bodie is therefore inuisible, and so may be really present in the Sacrament and not be seene. And indeed if we marke and consider it, we shall finde that this argument of theirs makes against themselues, euen against their owne ground, teaching the reall presence of Christ his bodie in the Sacra­ment; for they say (marke it I beseech you) the bodie of Christ raised from the dead is a spirituall bodie, therefore in­uisible, and so really present in the Sacrament and not seene: then it followes, that the bodie of Christ when it was not a spirituall bodie but a naturall bodie, as indeed it was before his resurrection, it was then like to our bodies in all things sinne onely excepted, that then it was not inuisible, and that then it was not in the Sacrament really present and not seene; for if it were, then their argument is naught, and yet they ground the reall presence of Christ his bodie in the Sacra­ment, [Page 269] on the words of Christ in the institution of the Sacra­ment, This is my bodie: which words were deliuered before Christ was crucified, and so before his bodie was raised from the dead; and how these things can agree and hang together, let any man of anie vnderstanding iudge; they entangle them­selues in their owne words, and before they be aware they ouerthrow their owne grounds. I leaue them, and go on to further matter: there is yet some thing of speciall vse offered vnto vs from this verse.

Obserue we further, the Apostle saith, He that raised vp Christ from the dead, shall also quicken your mortal bodies: and he subioynes, by his Spirit dwelling in you: that is, as we shewed, by the power of his Spirit, being in you by his true powerfull working presence, by the efficacie and power of his grace. Hence then we are further giuen to vnderstand thus much.

That it is onely the dwelling of Gods Spirit in men and Doct. 7 women by his true powerfull working presence, True and cō ­fortable hope of resurrecti­on to life and glorie in hea­uen, belongs to none but such as haue Gods holy Spirit in them by his true powerfull working pre­sence. by the effi­cacie and power of his grace, that giues them good and sound hope and assurance of the quickening and raising vp their bodies to an immortall, happie, and glorious life. There is no true hope of the resurrection with comfort, and to life and glorie in heauen, 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 powerfull working presence, and by the efficacie and power of his grace mortifying sinne and corruption in them, and quickening them to newnesse of life. And for further clearing and confirming of this, marke what the Apostle saith, 1. Thess. 4.14. They that sleepe in Iesus will God bring with him: Onely them that sleepe in Christ, and onely such as are dead in Christ, will God bring with Christ at his comming to iudgement with comfort. And who are those that sleepe in Christ and are departed this life in Christ? Surely those that liued in Christ, or rather in whom Christ liued, as Galat. 2.20. by his grace, and by the power of his Spirit, them onely will God bring with Christ at his comming, with ioy and with comfort. And to the same purpose speakes the Apostle, Colos. 3.4. When Christ which is our life [Page 270] shall appeare, then shall ye also appeare with him in glorie. He saith not barely, when Christ shall appeare, but when Christ which is our life, when Christ who is the author and matter of our spirituall life, and by the power of his Spirit doth com­municate that life to vs, shall appeare, then shall we also ap­peare with him in glorie. Reuel. 20.6. it is said, Blessed and ho­lie is he that hath his part in the first resurrection: he that is rai­sed vp from the death of sinne to the life of righteousnesse, which is the first resurrection, ouer 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 bodie with comfort. A most plaine text prouing the point in hand, that it is onely the dwelling of Gods Spirit in men, euen the being of his holy Spirit in them by his true powerful presence, that giues a good assurance of the quicke­ning of their bodies to an immortall life, to the life of glorie in heauen.

Reason. 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 saluation. Gods constant order in bringing his chosen to life and glorie in heauen is this, He first restores life to their soules, he quickens their soules 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 vp their bo­dies being dead, to immortalitie and glorie, euen to life and glory in heauen. And therefore doubtlesse it is only the being of Gods holy Spirit in men and women, that giues them good hope and assurance of quickening of their bodies to an immortall life, to life and glorie in heauen.

Ʋse. 1 Now this truth meets with an erronious conceit of the Papists, An erronious conceit of the Papists met withall. they hold and teach, that the carnall presence of Christ his flesh in the Sacrament, is the cause and seed of the resurrection of the bodie; and therefore they housle the sicke. Alas, they are deceiued; indeed it is true that Christ saith, Ioh. 6.54. Whosoeuer eateth my flesh, and drinketh my bloud, hath [Page 271] eternall life, and I will raise him vp at the last day: but that is to be vnderstood of the spirituall eating of the flesh and drin­king of the bloud of Christ by faith, by vertue whereof the bodies of true beleeuers shall be raised againe at the last day. It is a spirituall eating of the flesh of Christ, and a spirituall drinking of his bloud, euen a spirituall 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 giues them good hope of quickening and raising to an immortal life, to the life of glory in heauen. And indeed that the carnall eating of Christ his flesh in the Sacrament, (besides the impossibilitie of it) is not requisite or necessarie to the resurrection of the bodie, is euident and cleare by this, in that the Saints of God that died before Christ was incar­nate, could not in that manner eate and drinke the flesh and bloud of Christ, and yet they died in hope of the resurrection to life and glorie in heauen. And therefore it is a grosse error of the Papists, that carnall eating and drinking of Christ his flesh and bloud in the Sacrament, is the cause and seed of the resurrection of the bodie.

Now for vse of it to our selues: is it so that onely the be­ing Ʋse. 1 of the holy Spirit of God in men or women by his true powerfull presence, by the efficacie of his grace, How many deceiue thē ­selues tou­ching a ioyful resurrection to life & glo­rie in heauen. is the thing that giues them good hope of quickening their bodies to an immortall life, to life and glorie in heauen? This then may serue to discouer that thousands in the world deceiue them­selues in this particular, euerie one perswades himselfe well of himselfe, and he hopes to be saued, he hopes one day to haue an happie and ioyfull resurrection, and to rise to life and glorie in heauen: 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 efficacie of his grace: Nay thousands in the world are so farre from this, as they haue in them a contrarie spirit, they are strongly possessed of Satan, he rules and he reignes in them, and holds vp his scepter in their hearts, and carries [Page 272] them on after the lusts of their owne hearts to do his will, to pride, to drunkennesse, to whoredome, to swearing, to Sab­bath breaking, and all maner of prophanenesse. Yea some are so farre from hauing the holy Spirit of God in them by his true powerfull presence, by the efficacie of his grace, as they scoffe and scorne those that haue, and in whom they may dis­cerne the power of grace, and in mocking and derision they call them men of the Spirit: Haue such persons any sound hope of an happie resurrection to life and glorie in heauen? No, no, their hope is a fancie, it is but as the Prophet speakes, Isay 29.8. As an hungrie man that dreames he is eating, and when he awaketh his soule is empty. They do but dreame, yea in that they thus speake, they do with their owne mouthes pub­lish and pronounce their owne damnation. If thou whosoe­uer thou art, wouldst haue good euidence and good hope that thy bodie shall be raised vnto life and glorie in heauen, neuer rest till thou find the holy Spirit of God in thee by his true powerfull working presence, and by the efficacie and power of his grace; and if thou find not that, though thou beest the greatest Monarch in the world, thy bodie shall but lie downe in dishonour, and be raised vp to greater disho­nour, euen to euerlasting shame and perpetuall contempt, Dan. 12.2. And to speake one word of comfort to Gods children, Ʋse. 3 dost thou find and feele the holy Spirit of God dwelling in thee by his true powerfull presence and grace? Comfort to Gods children that holy Spi­rit of God will neuer leaue thy bodie; thy bodie is here a ves­sell of honour, an house and temple of the holy Ghost: and assure thy selfe though thy bodie die, and be turned into dust, and tast of corruption, the holy Spirit of God that now dwels in thy bodie, shall be as a precious balme to preserue it to immortalitie, and he shall raise it vp againe to endlesse ho­nour and glorie: thinke on that to thy comfor. Come we now to verse 12.

OVr Apostle hauing from the beginning of this Chapter hitherto, dealt by way of instru­ction, he now comes to deale by way of ex­hortation, exhorting the beleeuing Romans to an holy and spirituall life.

The first word of this verse, Therefore, points out a respect that this Verse hath to foregoing matter, and the dependance is this: The Apostle hauing before made knowne to the Romans by way of instruction, that they that are in Christ Iesus are freed from condemnation, Verse 1 yea so farre freed as that the remnant of sinne still abiding in them, and the blot and staine of their sinfull nature shall ne­uer Verse 2 be laid to their charge: and further amplified that parti­cular, Verse 3 hauing also made knowne a contrarietie betweene Verse 4 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, sauour the things of the flesh, and they that Verse 5 are after the Spirit the things of the Spirit: and that the wise­dome of the flesh is death, and the wisedome of the Spirit is Verse 6 life and peace: the wisedome of the flesh being enimitie a­gainst Verse 7 God, and not subiect to the Law of God; and there­fore they that are in the flesh cannot please God. And hauing Verse 8 applied these things to the beleeuing Romans, telling them to their comfort, that they were not in the flesh but in the Verse 9 Spirit, the Spirit of God dwelling in them: and that there­fore Verse 10 howsoeuer their bodies were fraile and mortall, yet their soules were immortall: and though their bodies should dye, yet they should not alwayes abide vnder the power of death; Verse 11 but should one day be quickened by the power of the Spirit dwelling in them. The Apostle (I say) hauing deliuered these things on these grounds, in this 12 verse he exhorts the be­leeuing Verse 12 [Page 274] Romans to an holy and spirituall life, that therefore they should liue such a life. And he doth not barely propound his exhortation, and say, Therefore liue an holy life: but he doth presse and enforce it by strong and weightie reasons: as first, in this verse by an argument from common equitie and honestie: euen common honestie requires that euerie one should pay his debt. Now saith the Apostle, we are debters: so he reasons, we are now to yeeld it as due debt; styling the Romans with a kind and louing title, Brethren. Therefore brethren we are debters. And then he makes knowne to them to whom they were indebted, and what their debt was, yet not expresly and plainly, but by remouing a false creditor, and an vniust debt: as namely, that they were not indebted to the flesh to liue after the flesh; they ought no such thing to the flesh, and that the flesh could chalenge no such thing at their hands: and he leaues the true creditor and the due debt to be gathered by themselues, as they might easily gather it by the law of contraries, that they were indebted to the Spi­rit, to liue after the Spirit: for that is the nature of contraries, that one may easily be vnderstood by the other, though it be not expressed, as if the Apostle had said, We are debters, not to the flesh to liue after the flesh: but we are debters to the Spirit, to liue after the Spirit. And so we see the dependance of this verse on foregoing matter, and the generall matter and sub­stance of it. I will now as briefly as I can open the sence and meaning of the words.

Interpretatiō. Therefore brethren. The word brethren is a title of loue and kindnesse, and the Apostle vseth it to sweeten his exhorta­tion, and it is as if he had said, My beloued, whom I loue and affect in the Lord, euen as my deare brethren in Christ, and as those that are conioyned with me by the bond of one truth, one faith, and one hope of saluation; by the bond of the same Spirit of Christ. We are debters. We, that is, both I and you, and all true beleeuers, are debters. The word debters is meta­phoricall, borrowed and taken from such as owe homage, du­tie, seruice, money, or the like, to others, and are engaged and bound to others in any bond whatsoeuer: and the meaning [Page 275] is, we are engaged, we are bound, there is a debt lyes on vs, and we are bound in equitie and conscience to pay it: and if we pay it not, we faile in our bounden dutie, and we performe not the part of honest men, and we may iustly be taxed with dishonest dealing. Not to the flesh. The word flesh is not here to be taken for the substantiall bodie, the substance of the bodie, for that we tender, and loue, and cherish, by meate, drinke, apparell, and the like: but by flesh, as it is many times in this Chapter, for the corruption of nature, and for the sin­full lusts of corrupt nature; for so we are no debters to the flesh. Rom. 13.14. Take no thought for the flesh to fulfill the lusts of it. To liue after the flesh: that is, to leade our liues according to the motion and guidance of corrupt nature, to liue a car­nall life. Now the contrarie must be vnderstood, But to the Spirit: that is, according to the motion and guidance of the Spirit, of the Spirit of God, euen the Spirit of grace and san­ctification, to liue an holy, heauenly, and spirituall life. Thus then conceiue we the meaning of the Apostle in the words of this verse, as if he had said:

My beloued, whom I loue and affect in the Lord as my deare brethren in Christ, conioyned with me by the bond of one truth, both I and you, and all true beleeuers, are engaged and bound, we are indebted, there is a debt due from vs, which in equitie and con­science we are bound to pay, and I beseech you vnderstand me a­right, we are not indebted to the corruption of our nature, and to the sinfull lusts of our owne hearts; they cannot chalenge it at our hands, that we should liue according to their motion and guidance a carnall life, but we are indebted to the Spirit of God, to the Spi­rit of grace and sanctification: we are bound to liue according to the motion and guidance of that holy and blessed Spirit, euen an holy, an heauenly, and spirituall life.

Here first marke, the Apostle hauing before dealt by way of instruction, he now fals on exhortation, and to his do­ctrine of consolation he subioynes exhortation: whence note we.

That in the right and good order of teaching, Exhortation must follow doctrine in the right or­der of tea­ching. exhortation Doct. 1 must follow doctrine: to the teaching of truth and confuting [Page 276] of errors, must be added exhortation and a stirring vp to good life. I might proue this by the constant course of the Apostle in all his Epistles: but to forbeare that, there is good reason why this order ought to be held in teaching the word: for why,

It is exhortation that makes doctrine powerfull, effectuall, and liuely; Reason. exhortation puts life into doctrine, and sets an edge on it. Without exhortation added to doctrine, doctrine onely edifies the mind, and informes the iudgement, it sinkes not downe into the heart, it workes not on the will, and on the affections. The Apostle puts them together. 2. Tim. 4.2. Tit. 2.15. and therefore of necessitie doctrine and exhorta­tion to godly life must go together. And this teachers of the word are to take notice of to practise.

Ʋse. Good hearers must answer the order of teaching by doctrine and exhortation in their liues and conuersa­tions.And touching our selues, is it so that teaching and exhor­tation must go together? Surely then where these two are conioyned, it is the part of good hearers to be answerable to them both. Is this order of teaching obserued? 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 carefull to leade a god­ly, righteous, and sober life. And deceiue not thy selfe in this case; if thou be able to speake of the truth, and if thou say, thou art of sound religion, thou hatest Poperie, and all super­stitions, and false doctrines, and yet goest on in thy old wic­ked way and workes of darknesse, the word of God being truly taught and applied to thee, thou deceiuest thy selfe, that word of God so taught and so applied shall one day rise vp in iudgement against thee, yea thine owne knowledge shall be a witnesse against thee. Marke what Christ saith, Luk. 12.47. He that knoweth his maisters will and prepareth not himselfe, 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, obserue we the inference of this verse on foregoing matter. The Apostle hauing cheared vp the belee­uing Romans with this, that they were not in the flesh but in the Spirit, in that the Spirit of God dwelt 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 certaine hope of the life of glorie hereafter, both in their soules and also in their bodies: thereupon in this verse he concludes, that therefore they were debters, not to the flesh, to liue after the flesh, but to the Spirit, to liue after the Spirit. He reasons thus, God hath giuen them his Spirit, and made them partakers of excellent spirituall benefits, and therefore they were more bound to an holy and spirituall life. Marke this manner of reasoning, and the point hence is this.

That it is an vsuall thing with the holy Ghost in Scripture, Doct. 2 to reason from a benefite to a dutie. It is an vsuall reasoning in Scripture, frō a benefit to a dutie, and to vrge the one frō the other. The holy Prophets and the holy Apostles, the pen men of Scripture, vsually vrge and presse holy duties on people and on particular persons, from benefits receiued, and from good things bestowed on them. 2. Sam. 12.7.8.9. Nathan reasons thus with Dauid, The Lord annointed thee king ouer Israel, and deliuered thee out of the hand of Saul, and gaue thee thy Lords house, and thy Lords wiues into thy bosome, and gaue thee the house of Israel and of Iudah, and would moreouer (if that had bene too little) haue giuen thee such and such things: wherefore hast thou despised the commandement of the Lord, to do euill in his sight? As if he had said, The Lord did great things for thee, and bestowed many benefits on thee, and therefore thou shouldest 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, seruice, and all holy obedience. And this manner of reasoning is vsed 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 verie 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 [Page 278] other gods before me. Many other Scriptures might be brought to shew it to be vsuall with the holy Ghost in Scripture thus to deale, and to reason from a benefit to a dutie, and to vrge and presse holy duties on people, or on particular per­sons, from benefits receiued, and from good things bestowed on them.

Ʋse. The reaso­ning of Gods Spirit and the reasoning of Satan, the world, and the flesh, are flat contrarie one to the other.And this may serue to discouer a flat contrarietie be­tweene the reasoning of Gods Spirit, and the reasoning of Satan, the world, and the flesh. Gods Spirit reasons from a benefit to a dutie; but Satan, the world, and the flesh, com­monly reason from a benefit to the neglect of dutie, and to sinne: as thus, I am great, I am noble, I am rich, I am wealthy, and therefore I may do this and that euill, I may swagger, and sweare, and be prophane, I may oppresse and do wrong to others, and who shall be so bold as to checke and controll me? Doubtlesse Satan taught Dauid 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 gouerne Israel? as if she had said, Art not thou king ouer Israel, and maist not thou do what thou wilt without controlment? And hereby let euerie one of vs trie our selues. Dost thou reason thus: I am great, I am rich, or the like, and therefore I may do this or that euill, and who shall controll me? who shall say contrarie vnto it? And thou being a woman, dost thou reason thus, I am the wife of such a man, my husband is so rich and wealthie, and though he be but a tradesman, yet I may attire my selfe like the wife of an Esquire or Knight, my husband is of abilitie able to maintaine it? Surely that is the diuels argument, and that is a plaine euidence 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 faine shew my selfe thankfull, and I cannot be sufficiently thankfull to God for his goodnesse and boun­tie towards me: and thou sayest with Dauid, Psal. 116.12. What shall I render to the Lord for all his benefits? I would faine deuise if it were possible some retribution; and when thou art [Page 279] tempted to any sinne, thou reasonest thus with thy selfe, The Lord hath bene good to me, and especially good to my soule, he hath giuen his Sonne Christ to me, he hath giuen me par­don of my sinnes, and many euidences and testimonies of his speciall loue to me: and as Nehemiah said, Nehem. 6.11. Should such a man as I flie? so should such a man or such a wo­man as I, be couetous, or proud, or vaine, and garish in ap­parell? should I do this wickednesse, and sinne 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 good­nesse and bountie towards me, to yeeld to him all homage, dutie, feare, reuerence, and all holy obedience. If this be thy reasoning, that is an argument of a good heart, and it is an euidence that thy heart is right within thee, and that there is true and sound grace in thy soule: and thus is euerie one to trie himselfe.

The Apostle here vseth this title of loue and kindnesse, Brethren, as we shewed, to sweeten his exhortation, that the beleeuing Romans might more willingly embrace it, and yeeld to it, and that it might haue a kindly working in them, they being perswaded of the Apostles loue towards them. And indeed it is the perswasion of loue that giues entrance and passage to an exhortation, to aduice and counsell, yea to reproofe and reprehension. When men are perswaded of the loue of those that deale with them by way of exhortation, or aduice and counsell, they do then more willingly yeeld to them, they suffer their exhortation, their aduice and counsell, to sinke into their hearts, and to preuaile with them. If then such as are to aduise and counsell others, or to exhort and stirre them vp to any dutie, or to admonish or reproue them, especially Ministers, Aduice, coun­sell, admoniti­on, or exhor­tation, com­ming from loue, most powerfull and preualent. who are to deale in these kindes with their hearers, would haue their counsell, exhortation, admo­nition, or reproofe, to take place and to preuaile, they must giue some euidence and testimonie of their loue to those with whom they deale; and they must make it appeare that they loue them dearely, and affect them tenderly, and esteeme them as their brethren, and as those with whom they are con­ioyned [Page 280] by many strong bonds. If people be perswaded that the words of their teachers, whether they be words of in­struction, of aduice and counsell, of comfort, or of reproofe, or the like, be not words of course and complement, but words proceeding out of a tender loue 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 loue giuen to the Ro­mans, and so not so materiall in this verse, and therefore I passe from it.

We are debters. The Apostle here includes himselfe, that he himselfe was a debter as well as the beleeuing Romans. He saith not, therefore ye are debters, but therefore we are debters. Hence note we.

Doct. 3 That Ministers and teachers of the word are to hold them­selues as much bound to the good duties that they vrge and presse on others, Ministers and teachers of the word must hold them­selues as much bound to the good duties which they presse on o­thers, being duties cōmon to all Christi­ans, as those on whō they vrge & presse them being duties common to all Christians, as those on whom they vrge and presse them. Luk. 11.46. the Lord Iesus pronounceth a fearefull woe on the expounders of the Law, in that they laded men with burdens grieuous to be borne, and yet they themselues touch them not with one of their fin­gers. Doubtlesse the same woe abides those Ministers and Preachers of the word, who require good duties of people, duties that concerne all Christians, and yet themselues ne­uer care to practise them. It is a fearefull aggrauation of the sinne of teachers, when they teach that to others which they themselues will not practise, being a dutie common to all Christians. Rom 2.21. If thou that teachest another, teachest not thy selfe: they that so do, may preach saluation to others, but certainly they preach damnation to themselues; and of their owne mouthes will the Lord one day iudge 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 beleeuers, are ingaged, we stand bound, and we are indebted, there is a debt that lies on vs which in equitie [Page 281] and conscience we are bound to pay; and if we pay it not, we deale not as honest men ought to do, we owe to the Lord an holy life.

The point hence offered is this, That an holy, heauenly, Doct. 4 and spirituall life, Gods children owe to the Lord the debt of an holy, heauenly, and spirituall life. is a due debt which Gods children and true beleeuers owe to the Lord, and they are bound in equitie and conscience to yeeld it to him: it is dishonest dealing in them if they yeeld it not to the Lord. Indeed Gods children are the freest people in the world: being made free by the Sonne of God, they are free indeed, Ioh. 8.36. They are free from the rigour and curse of the Law, free from the guilt and punishment of sinne, the debt of sinne being discharged for them in Christ: and they haue the Spirit of God, & where the Spirit of God is, there is libertie. 2. Cor. 3.17. Yet there is still a debt lying on them, euen the debt of holy obedience, they are still bound to liue an holy and godly life; therein they are still engaged to the Lord, and he may still chalenge that at their hands as a due debt to him. And to this purpose marke what old Zachary saith. Luk. 1.74.75. saith he, We are deliuered out of the hands of our enemies: out of the hands of sinne, Satan, and all the enemies of our saluation, that we should serue the Lord without feare all the dayes of our life, in holinesse and righte­ousnesse before him; that is a thing we still owe to the Lord. Galat. 5.13. saith the Apostle, Brethren, ye haue bene called vn­to libertie: ye haue bene effectually wrought on by the word and Spirit of God, and set out of the kingdome of darknesse into Gods kingdome of grace, into a glorious libertie. Now then vse not your libertie as an occasion vnto the flesh, but by loue serue one another. You are still bound to serue one another in duties of loue, and therein to yeeld obedience to the Lord. 1. Pet. 2.16. As free (saith the Apostle) and not as hauing the libertie for a cloake of maliciousnesse, but as the seruants of God. As if he had said, Though you be free by grace in Christ, yet abuse not your libertie, but still carrie your selues 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 saluation to all men hath appeared: to what purpose? that men should liue as they [Page 282] list, and go on in the practise of sinne? no, no. Teaching vs that we should denie vngodlinesse and worldly lusts, and liue so­berly, saith the Apostle. Gods children that are partakers of Gods grace to saluation, are still bound to liue 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 preseruation, and many blessings they enioy together with others, but also by manie speciall 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 glorifie God in your bo­die, and in your Spirit, for they are Gods: and by many speciall fauours vouchsafed to them, and many pledges of Gods spe­ciall loue towards them: by their vow and couenant made in baptisme, often renewed on speciall occasions; yea it is the verie end of all Gods graces and benefits bestowed on his children, that they should liue an holy and godly life. They are elected that they might be holy. Ephes. 1.4. They are called that they should walke worthie the vocation whereunto they are called. Ephes. 4.1. And the grace of iustification freeth them from the guiltinesse of sinne, and the grace of sanctification from the corruption of sinne. Faith is giuen them to purifie their hearts. Act. 15.9. loue to continue them in obedience; hope of saluation, that they might purge themselues. 1. Ioh. 3.3. And therefore on these grounds we may resolue on this as a certaine truth, that an holy heauenly life is a due debt which Gods children and true beleeuers owe to the Lord, and they are bound in equitie and conscience to yeeld it to him: and they may be iustly taxed for dishonest dealing, if they yeeld it not to the Lord.

Ʋse 1 Now then this being a truth, first it meets with the erro­nious opinion of the Papists touching the merit of good workes. The Popish opinion tou­ching the me­rit of good workes met withall. For why, is an holy and heauenly life a due debt which we owe to the Lord? then it can merit nothing at the hands of God for our selues, much lesse 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. [Page 283] 17.9.10. (saith Christ) Doth a man thanke 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 vnprofitable seruants: we haue done that which was our dutie to do As for that distinction the Papists vse, that our workes merit not in the rigour of Gods iustice, but tho­row diuine acceptance, it helpes them nothing at all. God indeed accepts of our good workes in Christ, not as merits, but of grace, and so in mercie rewards them; and therefore here is no place for merit of our good workes, as the Pa­pists teach. I leaue them, and for vse to our selues; Is it so that an holy, heauenly, and spirituall life, is a due debt that Gods children and true beleeuers owe to the Lord? are they bound in equitie and conscience to yeeld it to him? is it dis­honest dealing in them if they yeeld it not to the Lord? Then no maruell though Gods children be so strict in their liues, Ʋse 2 and be so carefull as commonly they be, The strictnes of Gods chil­dren is not to be wondred at. to liue an holy and godly life. The world wonders at the strictnesse of Gods chil­dren, and men commonly blame them for their too much nicenesse, and too much precisenesse; and they say, what? can­not they content themselues 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 walke abroad, sit at their doores, take libertie as their honest neighbours do, but they must make such ado in hearing the word, in repeating Sermons, and the like? Alas poore soules, they consider not that Gods children are bound to be thus strict, and thus carefull to liue an holy life, it is a debt, and Gods children know it stands with their honestie so to be. Thou whosoeuer thou art, though thou beest but a man of cōmon sense & reason, thou wilt grant this, that it concernes an honest man to be carefull to pay his debts, and thou wilt commend a man that is carefull that way for a right honest man, and indeed it is a commendable thing: a man that is in debt is to giue satisfaction so farre as he is able to the vtter­most farthing. Elishah said to the widdow, Sell the oyle, and pay them that thou art indebted vnto. 2. King. 4.7. and yet wilt thou [Page 284] blame a child of God for being carefull to pay that he oweth to the Lord? wilt thou commend a man that is carefull to pay his debts to men, and wilt thou blame him that endeuours to answer the debt that is due from him to the Lord? how partiall and how vnequall art thou in thy iudgement? can a child of God yeeld 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 strict­nesse, and too much forwardnesse in holinesse.

Ʋse 3 And for further vse, let euerie child of God on the ground of truth now deliuered, It is necessa­rie that a child of God should liue an holy and hea­uenly life. take notice of it, that it is necessarie that he liue an holy and heauenly life; it is requisite and need­full that euerie man pay his debts, common honestie requires it. Now an holy and heauenly life is the debt of a child of God, he is bound to yeeld it to the Lord. Dost thou then per­swade thy selfe that thou art a child of God? consider what thou owest to the Lord, and be carefull to pay it. Thou stan­dest on thy reputation, that thou art an honest man, and thou owest no man a groate: yea but thou art in debt to the Lord, be thou carefull 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 Puritane. I answer, If that be to be a Puritane, thou must be a Puritane, or else thou art no honest man: it is not thy ciuill honest life that will serue the turne: 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 heauenly life, and thou art to yeeld 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 lookes for it at thy hands e­specially. Psal. 33.1. It becommeth the vpright men to be thank­full. Obiect. It may be thou wilt say, Is an holy and heauenly life a due debt that I owe to the Lord? alas how shall I be able to to pay it? I must needs sinke vnder that debt, I am not able to yeeld that holy obedience to the Lord I owe to him, I find my selfe weake, and vnable to performe holy duties as I ought. May the Lord chalenge it as a debt at my hands? how shall I be able to answer him? Answ. I answer. Cheare vp thy selfe, [Page 285] and know to thy comfort, if thou endeuour and set thy selfe in truth and vprightnesse of heart, to yeeld this debt to the Lord, the Lord will put abilitie into thine hand, and make thee able in some measure to yeeld it to him; and he will ac­cept of thy true and sound endeuour to yeeld holy obedi­ence to him, though it be but weake and full of many imper­fections. And though it be but part of payment, thou being able to yeeld him no better satisfaction for the present, he wil 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 ouer sinne, and the more will grace increase in thine owne soule: as the more thou didst practise the dutie of prayer, the more strength thou shalt get against sinne; and the more thou dost practise the duties of loue towards thy brethren, the more will Christian loue increase in thine owne heart: and so in other particulars. Oh then set thy selfe, thou that art a child of God, on euerie good way, and to yeeld that thou owest to the Lord, euen all holy obedience both in heart and life; and thou shalt find that the Lord will enable thee to yeeld it to him in some comfortable measure, and he will accept of that thou art able to yeeld to him in vprightnesse of heart: and the more thou dost pay of this debt, the more able shalt thou be to make fur­ther payment. The prouerbe holds true in this, vse legges and haue legges, so vse grace and thou shalt find an increase of grace, to him that hath shall be giuen, and he shall haue abundance. Matth. 25.29. Thinke on that to thy comfort and encourage­ment.

The Apostle hauing made knowne to the beleeuing Ro­mans that he and they and all true beleeuers were debters, he further subioynes, that they were not debters to the flesh, to liue 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 liue af­ter the flesh, we are not bound to liue according to the mo­tion and guidance of our owne corrupt nature, and sinfull lusts of our hearts, that is not our debt, we owe no such thing, [Page 286] the flesh and the sinfull lusts of our hearts can chalenge no such thing at our hands. Hence we are giuen to vnderstand thus much: we may hence take vp this conclusion.

Doct. 5 That Gods children and true beleeuers owe no seruice at all to the corruption of nature that still abides in them, Gods children owe no ser­uice at all to the corruptiō of their na­ture, and to the sinful lusts that are still stirring in them. and to the sinfull lusts that are still stirring in them: they are not to do any thing that their owne corruption moues them to, and that their sinfull lusts stirre them vp to do, they owe no such thing to them. Indeed Gods children sometimes be o­uercarried 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 yeeld them seruice as of right, any willing seruice, as if they were bound to yeeld it. When a child of God feeles his owne corruption, and lust of his heart stirring in him, mouing, and egging, and soliciting him to yeeld to it, he must giue it a flat deniall; and thought it still follow him, and as it were pull him by the sleeue, and chalenge something at his hands, he must shake it off, and tell it he owes no seruice to it at all: he must giue it no contentment, he must not willingly satisfie the sinfull lust of his owne heart in any thing. This is one speciall thing that the Lord Iesus requires of his followers, euen of all that pro­fesse his name and his truth and Gospell in truth and sound­nesse, Luk. 9.23. If any man (saith he) will come after me, let him denie himselfe: let him lay aside his owne reason, will, and affections, and all that nature hath endued him withall, let him not willingly yeeld to the sinfull lusts of his owne heart in any thing: when they moue and stirre him vp, and solicite him to yeeld to them, let him giue them a flat deniall, he owes no seruice to them. 1. Pet. 4.1.2.3. saith the Apostle, Forasmuch as Christ suffered for vs in the flesh, arme your selues likewise with the same mind, which is, that he which hath suffered in the flesh hath ceassed from sinne, that he hence forward should liue (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 vs 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 [Page 287] hitherto liued according to the lusts of our owne hearts, we now owe no seruice to them, we are not now to yeeld to them, but to renounce them, and to betake our selues to liue wholly according to the will of God. Tit. 3.3. saith the Apo­stle, We our selues, euen we that are now true beleeuers, were in times past, vnwise, disobedient, deceiued, seruing the lusts and diuerse pleasures, liuing in maliciousnesse and enuie, hatefull, and hating one another. We did yeeld to the sinfull lusts of our owne hearts as seruants, we did willingly yeeld to them as bound so to do, and as of dutie; thereby implying, that now it was not so, and thereby teaching the truth of the point in hand, that Gods children, true beleeuers, owe no ser­uice at all to the corruption that still abides in them, and to the sinfull lusts of their owne hearts, they are to giue no contentment to them, they are not willingly to satis­fie the lusts of their owne hearts, but when they moue and solicite them to yeeld them seruice, they are to giue them a flat deniall, and to tell them, they owe them no seruice at all. For why.

The corruption of nature and sinfull lusts that are still in Gods children and true beleeuers, Reason. are in flat opposition to God and to all goodnesse, and they moue, and solicite, and stirre them vp to nothing but to euill and sinne, and to that which is displeasing to God, to whom they are indebted, and do owe themselues, their soules, and their bodies, and all their strength and seruice both of soule and bodie: and therefore they owe no seruice at all to the corruption that still abides in them, and to the sinfull lusts of their owne hearts. And when those lusts moue and solicite Gods children to yeeld them any seruice, they are to giue them a flat deniall, and to tell them, they owe them no seruice at all. Ʋse 1

And this serues first to discouer, How they de­ceiue them­selues who thinke they may yeeld a little to their owne corrupt hearts. that they deceiue them­selues whosoeuer they be, that thinke they may yeeld a little to their owne hearts, and to the sinfull lusts of them, and that they may giue their hearts contentment in some things. What? denie their owne hearts euerie thing they moue and stirre them vp to, that is too much strictnesse: why, their [Page 288] owne hearts tell them they may make the most they can of their owne, and may they not a little yeeld 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 thinke they may in some things follow the fashion, and may satisfie their owne minds, and please their owne humours. Surely such persons perswading themselues they are Gods children, and yet ta­king this libertie, they deceiue themselues, they carrie not themselues as Gods children ought to do; a child of God oweth no seruice at all to the sinfull lusts of his owne heart, he is not to yeeld to their motions and stirrings in any thing willingly and wittingly; it is a sinne and a fault in any to sa­tisfie the sinfull lusts of his owne 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 fulfill the lusts of it. And therefore deceiue not thy selfe who­soeuer thou art, do not thou thinke that thou maist without danger willingly yeeld to the euill motions and stirrings of thine owne corrupt heart in the least measure. And

Ʋse 2 Let euerie child of God take notice of this dutie on the ground of truth now deliuered. Euerie child of God must learne to giue the lust of his owne carnall heart stirring in him, a flat deniall. Dost thou perswade thy selfe thou art a child of God? why then when thou feelest any euill lust stirring in thy heart, mouing and soliciting thee to pride, to couetousnesse, to enuie, to malice, to vncleannesse, and the like, then call to mind and remember this truth, that thou owest no seruice at all to the corruption that still abides in thee, and to the sinfull lusts of thine owne heart: and learne to giue that lust so stirring in thee a flat deniall, tell it thou owest to it no seruice at all, and though it still follow thee and vrge thee to yeeld something to it, yet shake it off, and say vnto 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 ouercome of any sin­full lust of thine owne heart, looke that thy yeelding to it be wrested from thee, let it not come from thee willingly as of [Page 289] due. And to this purpose consider with me thus much, If thou professing thy selfe a child of God, yeeld any seruice to the lusts of thine owne heart, thou dost it to an vniust Lord, to one that cannot chalenge it at thy hands, yea to one that drawes thee from the seruice of him who indeed is thy Lord of right, and to whom thou owest thy selfe, thy soule, thy bo­die, and all thy strength and abilitie, and seruice both of thy soule and bodie, euen from the seruice of the Lord, yea to that which is euill and sinfull, and displeasing to the holy ma­iestie of God, and prouokes him to anger against thee. Yea further consider, thou professing thy selfe to be a child of God, and yet yeelding seruice to the lusts of thine owne heart, thou dost as much as in thee is, frustrate the end of Gods sauing grace towards thee; for to that end hath the grace of God that brings saluation to all, appeared to thee in particular, that thou shouldest denie vngodlinesse and worldly lusts, and that thou shouldest liue soberly, and righteously, and godly in this present world, Tit. 2.12. that thou shouldst giue the de­niall to all the lusts of thine owne heart when they chalenge any seruice at thine hands. See thou thinke on these things, and when thou feelest any euill lust stirring in thine heart, mouing thee to pride, to couetousnesse, checke it, snib it, giue it a flat deniall, tell it, thou owest it no seruice at all: yea take thou notice of that lust that for the present is stirring in thee, and mouing thee to any sinne; it is not enough to take notice that thou hast heretofore yeelded to some corrupt lust of thine owne heart, by doing of this or that euill, as that thou hast bene prodigall, couetous, or the like, and to acknow­ledge that, it may be that lust is not now so strong in thee as it hath bene, but marke thou that lust that for the present is stirring in thee, and labour thou to snib and to repell that, and to giue it a flat deniall: and know this to thy comfort, Note. That the diuell cannot draw thee to yeeld to the lusts of thine owne heart, but by the consent of thine owne will, he hath no power to enforce thee to yeeld to it, but onely a sleight to perswade thee to it. And therefore take thou notice of the lust that for the present is stirring in thine heart, and set thy selfe against it, suffer it not [Page 290] to gaine the consent of thy will, giue it a flat deniall, and thou shalt find that the Lord will enable thee to ouercome it. That is the dutie of euerie child of God, let it be thought on and remembred.

Now lastly obserue we, the Apostle doth here suppresse the other contrarie, that he and the beleeuing Romans, and all true beleeuers, were debters to the Spirit, to liue accor­ding to the motion and guidance of the Spirit. He speakes not thus, we are debters not to the flesh, to liue after the flesh, but to the Spirit to liue after the Spirit; he suppresseth that, and leaues it to be gathered by the beleeuing Romans them­selues: because indeed to liue after the flesh, and to liue 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 liue after the flesh then cer­tainly they were debters to the Spirit, to liue after the Spirit. Hence then note we in a word.

Doct. 6 That it may be truly said and concluded of euerie one li­uing on the face of the earth, Euery man in the world liues either a carnall life, or an holy and spirituall life. man or woman, they either liue after the flesh, or they liue after the Spirit. Euerie man in the world either liues a carnall life, or he liues an holy and spiri­tuall life: and euerie man either liues the life of God, as the A­postle cals it, Ephes 4.18. that is, that life that is wrought in him by the Spirit of God, and as he is acted and moued by the Spirit of God, or he is a meere 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 himselfe, Mat 12.30. He that is not with me is against me, and he that gathereth not with me scattereth. Euerie one is either with Christ or against him, he is either a friend to Christ, or he is an enemie to him; he either liues to the glorie o [...] God, and to the honour of Christ, or he liues to his dishonour: and so his life is eith [...]r carnall, or it is holy and spirituall; and indeed there is no me­dium, there is no middle course betweene these two.

Reason. Againe, there be but two rootes of the course of life of man, either corruption or grace, and euerie m [...]n is either in the state of corruption or in the state of grace, and his life [Page 291] must needs be surable and agreeable; and therefore it may be truly said, that euerie one in the world either liues after the flesh or he liues after the Spirit; and the life of euerie one is either carnall, or it is holy and spirituall.

Oh then for vse of this, thinke not whosoeuer thou art, Ʋse. Ciuil honesty is not suffici­ent to free a man or womā from being taxed to be a a carnall per­son. that thou canst as it were go betweene the barke and the tree, and fancie not to thy selfe, though thou liue not so holily and so strictly as some do, yet thou art not a carnall person, thou art no wicked and debaushed wretch, thou art no fil­thie person, thou art no drunkard, nor the like: but thou liuest ciuilly and honestly, and therefore thou art not to be taxed for a carnall person, and that thou liuest a carnall lif [...]. Deceiue not thy selfe, it is not thy ciuill, honest, orderly life that will free [...]hee from being iustly taxed with carnalitie, from being truly said to be a carnall person: no, no, if thou liue not after the Sp [...]rit, certainly thou liuest after the flesh; if thy life be not holy an [...] spirituall, certainly it is carnall, and thou hast not yet g [...]ne one step beyond a carnall person. And howsoe­uer thy ciuill orderly life, thy luke warme profession, may seeme to be a middl [...] course betweene both, as Reuel. 3.16. thou art luke-warme, and neither cold nor hot: yet indeed in that thou art onely ciuilly honest, and luke-warme, thou art car­nall, and thou goest against the worke of the Lord Iesus, thou prouokest him to cast thee out as lothsome and abhomina­ble: there is no middle course of life betweene a carnall life and an holy spirituall life. Oh then sooth not thy selfe in thy ciuill honest life, of going on in that course of life, and please thy selfe in it, and thinke thou hast part in any benefit or com­fort that belongs to Gods children; thou deceiuest thy selfe if thou so thinke, and take heed of that. And let euerie one learne on the ground of truth now deliuered, to see how the case stands with vs: if our liues be not holy and spirituall, out of all question they are sensuall and carnall, and there is no true comfort in them. Come we now to the 13. verse.

OVr Apostle in this Verse goes on further to enforce and presse this exhortation on the beleeuing Romans, that they ought to liue an holy and spirituall life; and here addes two other arguments to that purpose.

The first is from the danger and vnprofi­table effect of a contrarie course of life, namely, of liuing af­ter the flesh, that if they did so liue, death would be the fruite and effect of that kind of life: If ye liue after the flesh, ye shall dye. And this argument depends on foregoing matter, as a rea­son disswading from liuing after the flesh, For if ye liue af­ter the flesh (saith the Apostle) ye shall dye. As if he had said, Liue not after the flesh, for if ye so do, ye shall dye.

The second argument is from the benefit and profit that will follow on an holy and spirituall life, as namely, that such a life would be verie comfortable, that the benefit and fruite that would follow on that, would be an happie life; yet the antecedent of that argument is not in these termes expressed, if ye liue an holy and spirituall life, but one part of that life, namely, mortification of si [...]ne is put for the whole. If ye mor­tifie the deeds of the bodie by the Spirit (saith the Apostle) ye shall liue. And he makes an opposition betweene liuing after the flesh, and mortifying the deeds of the bodie by the Spirit, and compares them together as contrarie courses of life, and as tending to contrarie ends: If ye liue after the flesh ye shall dye, but (saith he on the other side) if ye mortifie the deeds of the bodie by the Spirit, ye shall liue.

We see then the matter and substance of this verse, the words of it are now to be opened and explaned. Interpretatiō. If ye liue af­ter the flesh. The meaning of that phrase we gaue in the verse before, and it is this: If ye liue and leade your liues according [Page 293] to the motion and guidance of your owne corrupt mindes and wils, and according to the corrupt and sinfull lusts of your owne hearts, if the course of your life be carnall, if you liue a carnall life. Ye shall dye. In these words no doubt the A­postle had respect to that threatning, Genes. 2.17. In the day that thou eatest thereof, thou shalt dye the death. His meaning is, Ye shall not onely dye the death of the bodie, which is a separation of the soule from the bodie, and is common to all, but ye shall dye eternally, ye shall be for euer seuered from the comfortable presence of God, and ye shall feele the full wrath of God on your soules and bodies in hell for euer; ye shall dye both death temporall, and death eternall: yea your temporall death shall be as it is in it selfe a cursed death. But if ye mortifie the deeds of the bodie. By the deeds of the bodie, we are not to vnderstand the acts & deeds of the bodie either naturall or indifferent, as eating, drinking, walking sleeping, and such like: but the euill and sinfull motions and stirrings that do arise from the inborne corruption in the mind and in the heart, and do entice and stirre vp to sinne, as Iam. 1.14. Euerie man is tempted, when he is drawne away by his owne con­cupiscence and is entised, and are acted and executed by the bo­die, and therefore called the deeds of the bodie and workes of the flesh, Galat. 5.19. The word mortifie, is metaphoricall, drawne and taken from Chyrurgions, who when they are of necessitie to cut off a legge or an arme, vse meanes to be­numme that part of the bodie, and to make it without sense and feeling, that it may be cut off with as little paine to the partie as is possible; and so the Apostles meaning in this word is this, if you vse all good meanes as it were to benumme and to take away the mouing, stirring, and life of those sinfull mo­tions that arise in your hearts and minds, if you suppresse them and keepe them vnder. By the Spirit. That is, by the Spirit of Christ, and by the power of his sanctifying grace that is in you. Ye shall liue. The Apostle here intends and meanes a two­fold life, namely, life temporall, and life eternall; in opposition to the twofold death we spake of before: as if he had said, Ye shall liue a comfortable life, a life full of sweetnesse and [Page 294] comfort here in this world, and ye shall neuer see death, as Ioh. 8.51. that is, death eternall; but you shall assuredly here­after liue the life of happinesse and glorie in heauen. Thus then conceiue we the meaning of the Apostle in the words of this verse, as if he had said.

For if ye liue and leade your liues according to the motion and guidance of your owne corrupt mindes and wils, and the corrupt and sinfull lusts of your owne hearts; if you liue a carnall life, you shall certainly not onely dye the death of the bodie, and that an ac­cursed death, but you shall also dye eternally, and be for euer seue­red from the comfortable presence of God, and feele the full wrath of God in your soules and bodies in hell fire for euer. But if so be you do vse all good meanes as it were to benumme and to take away the mouing and stirring of those euill and sinfull motions and lusts that arise from your inborne corruption in your minds and hearts, enticing and stirring you vp to sinne, if you suppresse them, and keepe them vnder by the Spirit of Christ, and by the power of his sancti­fying grace in your hearts, you shall assuredly liue a comfortable life here in this world, and you shall hereafter liue the life of hap­pinesse and glorie with the Lord in heauen.

First obserue we how the Apostle here disswades from li­uing after the flesh: for I told you, his first argument is a reason disswading from so liuing; his argument to that purpose is a terrifying argument, an argument of terror and threatning, he threatens no lesse then eternall death and damnation a­gainst such as liue after the flesh: he tels the Romans, that if they did liue after the flesh, and held on that course of life to the end, they should certainly dye, they should be sure to be damned: as if he had said, take heed of liuing a carnall life, for if you so liue, you shall certainly dye. Whence note we thus much.

Doct. 1 That the Ministers and Preachers of the word of God may vse terrifying a [...]guments, Ministers and Preachers of the word may threaten men with hell and damnation, to driue them from a wic­ked and sinful course of life. arguments full of dread and terror, to disswade men from a carnall course of life. Preachers of the word may threaten plagues and iudgements of God a­gainst men, yea they may threaten them with hell and dam­nation, to this end, to driue them from a wicked and sinfull [Page 295] 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 continuall practise of holy men of God in all ages. Instance in one or two places. Ephes. 5. the Apostle hauing verse 3.4. disswaded from fornication, vncleannesse, couetousnesse, filthinesse, foo­lish talking, iesting, and other foule sinnes, and told the Ephe­sians verse 5. That no whoremonger, neither vncleane person, nor couetous person which is an idolater, hath any inheritance in the kingdome of Christ and of God, he stayes not there, but he sub­ioynes verse 6. a terrifying argument, and he tels them fur­ther, that if any of them should go on in the practise of any of those sinnes, they should be sure to meete with the wrath of God. Saith he, Let no man deceiue you with vaine 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 contrarie, he doth but deceiue you: assure your selues that men or women that liue in the practise of those sinnes, shall not escape the wrath and vengeance of God, it shall certainly ouertake them, it shall light on them. 2. Corinth. 5. the Apostle hauing verse 10. made knowne that all men must appeare before the iudgement seate of Christ, he addes verse 11. Knowing there­fore the terror of the Lord, we perswade men. Marke, he affirmes that from the terror of the day of iudgement, and from the dreadfull doome that the wicked shall then receiue, he and other Apostles did perswade men to auoid sinne. Mat. 23.23. Mat. 23.23. we find that the Lord Iesus denounceth woe after woe a­gainst the Scribes and Pharises, 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 eui­dence for the clearing and confirming the point in hand, that the Ministers and Preachers of the word may warrantablie vse terrifying arguments to disswade men from a carnall course of life, they may lawfully threaten them with hell and damnation; and there is reason for it.

Reason. It is of good vse to the godly, to keepe them from spiritu­all slothfulnesse, and to stirre them vp to spirituall watchful­nesse, against sinne that is so dangerous and brings death: and it may proue profitable to the wicked, to shake them out of their carnall securitie, and to hammer their hard hearts, that they may be humbled and repent of their sinnes, or at least it will be of vse to them to abate their pleasure in sinne, or else to leaue them without excuse, in that the danger of sinne and feare of punishment that abides them for sinne, hath bene discouered to them, and yet they go on in sinne. And there­fore doubtlesse it is a warrantable thing for the Preachers of the word to vse terrifying arguments, disswading men from a carnall course of life: and for the driuing of men from a sin­full course of life, they may lawfully threaten them with hell and with damnation.

Ʋse. An vniust ex­ception a­gainst Mini­sters of the word in exe­cuting their ministerie dis­couered.This then may serue to discouer, that men do vniustly ex­cept against the Ministers of the word, in that they as occa­sion is offered to them, do terrifie men, and do sometimes threaten them with hell, and with damnation. When the Preachers of the word, in dispencing of the word, and especi­ally in application of it, do put a difference betweene the preci­ous and the vile, Ierem. 15.19. and giue comfort to whom comfort belongs, and reproofe to whom reproofe belongs, and do threaten iudgement to whom iudgement and plagues are due, men of corrupt and carnall mindes commonly ex­cept against them, and say, they preach nothing but iudge­ment and damnation, though many times they deliuer excel­lent and heauenly comforts: yet in that they reach out that comfort onely to those to whom it belongs, carnall minded men say they preach nothing but iudgement and damnation, and they cannot endure such Preachers: no, they like those Preachers that send all to heauen, and neuer speake of hell and damnation but in generall termes, and those are Prea­chers for their turne. Poore soules, they consider not that in the right dispencing of the word of God, not onely mercie is to be promised, but iudgement also must be threatned as iust occasion is offered, and that threatning of iudgement and [Page 297] terrifying of men with hell and with damnation is some­times warrantable, yea of speciall good vse, both in respect of the godly, and also in regard of the wicked, they would heare of nothing but mercie. Alas, mercie preached to carnall persons, doth but lull them asleepe in their senslesse securitie, and helpe them forward with more delight towards hell. Obiect. Ah but say some, that threatning of iudgement, that threatning of hell and of damnation, doth too much affright men, and too much trouble them. Answ. Surely it is better that men should be affrighted and troubled with the consideration of it, then hereafter feele it. Oh but it makes men desperate, Obiect. and it driues them to despaire. I answer againe, Answ. haply it driues such as belong to Gods election to an holy despaire, but withall the Lord working in them graciously by his Spirit, it driues them to Christ, Galat. 3.24. Gal. 3.24. And if the reprobate be there­upon brought to vtter despaire, that is not the proper effect of the word so dispenced; no, that despaire comes properly from their owne corruption and guiltinesse: the proper effect of the word so dispenced, in the reprobate is to abate their plea­sure in sinne, and to restraine them from extremitie and out­rage in sinne, and so it is of good vse to them. And therefore the Preachers of the word may warrantably vse terrifying arguments to disswade men from a carnall course of life, and they may tell them, yea they ought to tell them, when they see them go on in an euill course of life, if they hold on that course they shall dye and that eternally, and that they shall be sure to go to hell and be damned. When Preachers of the word deale 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 vseth a terrifying argument to disswade from a carnall course of life, and directs his speech to the beleeuing Romans, and saith, If ye liue after the flesh ye shall dye. The question is this.

Whether Gods children are to auoid euill and sinne, Quest. and to abstaine from doing euill, for feare of Gods wrath and iudgements?

I answer. Answ. That Gods children are principally to auoide [Page 298] euill, and to abstaine from sinne, because it is euill, and sinne, and displeasing to God; as if there were no hell to punish it, yet they may & they ought in the second place to auoid euill, and to abstaine from sin in respect of Gods wrath and iudge­ments. Dauid saith, Psal. 119.120. Psal. 119.120. My flesh trembled for feare of thee, & he ads further, and I am afraid of thy iudgements. Dauid had a childlike feare of God, he feared God himself, he feared to offend God out of his loue to God, and yet in the second place he stood in awe of his iudgements. And indeed such is the canker of our corrupt nature, that the best of Gods chil­dren haue need to thinke on the wrath and iudgements of God due to sinne, that euen in consideration thereof they may be afraid to sinne: as Iob saith, Gods punishment was feare­full vnto him, Iob 31.23. And howsoeuer Gods children are freed from the wrath of God by Christ, and do feare God for his mercie, yet that doth not exempt them from all feare of Gods iudgements, to keep them from sinne. We being there­fore Gods children, we are chiefly and in the first place to a­uoid sinne, and to abstaine from doing euill, because it is euill, and sinne, and displeasing to God; but in the second place, we are to feare the wrath of God against sinne; yea we are to call to mind, and seriously to thinke on the iudgements of God denounced in the word against particular sinnes, yea to call to mind the execution of Gods iudgements on hard hearted and impenitent sinners, seene or heard of in the world, especially the iudgements of God that of late haue bene exe­cuted on wicked persons, and such as are fresh in memorie: and the consideration thereof may preserue in vs a reuerent awe and feare of the great and glorious maiestie of the Lord.

Note we one thing further concerning the persons more generally The Apostle here threatens death and damnation against such persons as liue after the flesh: Note. he directs his spee­ches indeed in particular to the beleeuing Romans, Such persons as liue after the flesh shall dye and be damned. yet the generall may be concluded and gathered, that all such persons as liue after the flesh shall dye, and shall be damned. I note this in a word, to shew the follie and madnesse of those idle [Page 299] 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 soule sinne, as of swearing, lying, Sabbath breaking, whoredome, and filthinesse, but giue themselues to the practise of these sinnes, yet they are excusable, and they are in no danger at all: and why so? forsooth they say it is the flesh that sinnes, and not they, and they think to shift off the matter by laying the bur­den on the flesh. Poore soules, they are maruellously blinded and deluded by the diuell, they shall find one day that they themselues shall smart for their sinnes, and they themselues shall be punished for them: and if they go on in the practise of any foule sinne without repentance, they themselues shall dye and be damned. The Apostle saith not, If ye liue in the flesh, the flesh shall carrie the burden, the flesh shall be puni­shed, or the flesh shall dye, but ye your selues shall be sure to carrie the burden, ye your selues shall dye and be damned: And therefore the conceit of the Familists is most vaine and foolish.

Come we to the matter of the Apostles argument. If ye liue after the flefl ye shall dye. We see here the Apostle couples these two together, liuing after the flesh, and death, as the antecedent and consequent, and he affirmes it, that death, e­uen death of bodie, and death of soule, death temporall, and that an accursed death, and death eternall, follow necessarily Doct. 2 on liuing after the flesh, on a carnall life. They that liue wickedly and carnally, and hold on a constant course in that kind of life, shall certainly dye an accursed death of bo­die, and shall be sure also to go to hell and to perish for euer. Iud. Epist. verse 18.

The point hence offered is this. That the certaine and vn­doubted fruite and effect of a carnall life, is death temporall, and that an accursed death, and also death eternall: the liuing after the flesh, the liuing after the corrupt and sensuall lusts of the flesh, the leading of a carnall course of life, and holding on a constant course in that kind of life, shall certainly and vndoubtedly bring death and destruction both on bodie and soule. They that liue wickedly and carnally, and walke after their owne vngodly lusts, as Iude speaks verse 18. shall assuredly dye an accursed death of bodie, and they shall be sure also to go to hell, and to perish for euer. Besides the euidence of this text, we haue further testimonie of Scripture for the proofe [Page 300] and confirmation of this point. To cite some few places to this purpose, Deut. 29.19.20. Moses saith, If any man blesse himselfe in his heart, saying, I shall haue peace although I walke according to the stubburnnesse of mine owne heart, in a wicked and carnall course of life, and walke stubburnly after the lusts of his owne heart, adding drunkennesse to thirst, that is, one sinne to another, and so go on and hold on in a constant course in sinne, The Lord will not be mercifull to that man, but his wrath and iealousie shall smoke against him, and euery curse written in the booke of God shall light on him. 1. Corinth. 6.9.10. The A­postle reckens vp a rabble of wicked and carnall persons, and he shuts them all out of Gods kingdome, 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 knowne thing, and ye cannot be ignorant of it, that the vnrighteous shall not inherit the kingdome of God. And againe, Be not deceiued, neither fornicators nor idolaters, nor a­dulterers, nor wantons, nor buggerers, nor theeues, nor couetous, nor drunkards, nor railers, nor extortioners, shall inherit the king­dome of God. The like threatning we find Galat. 5.21. Galat. 5.21. The Apostle hauing reckoned vp many particular workes 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 carnall persons, and leade a carnall life, shall not inherit the kingdome of God. And Galat. 6.8. Galat. 6.8. saith the Apostle, He that soweth to the flesh, he that followes the sinfull desires of the flesh, and fulfils the lusts of it, shall of the flesh reape corruption, shall be sure in the end to reape the fruite of death and damnation. Reuel. 21.8. Apoc. 21.8. it is said, that the fearefull, and vnbeleeuing and abhominable, and murtherers, and whoremongers, and sorcerers, and idolaters, and all lyers, 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 euidence to vs this to be a truth, that the certaine fruite of a carnall life is an accursed death of the bodie, and also death eternall: and that whosoeuer they be, that liue a carnall life, walking after the sinfull lusts of their owne hearts, and go on in a constant course in that kind of [Page 301] life, shall certainly dye an accursed death of bodie, 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 Reason. 1 effect, where it hath a kindly working and nothing to hinder it. Now sinne is the proper cause of death, both of death tem­porall and of death eternall; and the Lord hath so linked to­gether the pleasure of sinne and the punishment of sinne, as that the one euer followes the other, vnlesse there be some interruption and breaking off the course of sinne by repen­tance.

And againe, the Lord is most iust, and it stands with his iu­stice Reason. 2 to giue euerie man his due. Now death, euen death of bodie and death eternall, 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 doubtlesse an accursed death of bodie, and al­so death eternall, is the certaine fruite of a carnall life, and they that liue a carnall life, and follow the sinfull lusts of their owne hearts, and hold on a constant course in that kind of life, shall assuredly dye an accursed death of bodie, and shall be sure also to go to hell, and to be damned.

And this being a truth, it serues to discouer that thousands Ʋse 1 in the world deceiue themselues exceedingly. How carnall persons de­ceiue them­selues. Are there not many men who thinke that though they be carnall persons, and liue a carnall life, though they follow the sinfull lusts of their owne hearts, and giue themselues ouer to do whatsoe­uer their owne sinfull and carnall hearts suggest to them, they are ignorant persons, and so haue no dramme of sanctifying grace in them; they are drunkards, filthie persons, common swearers, they are vsurers, worldlings, earth wormes, and such like, and they hold on their course in these euill sinnes, and yet thinke they shall do well enough, and there is no such matter that they shall dye an accursed death, and that they shal go to hell and be damned. And when Preachers threaten these things against them, they thinke, and sometimes sticke not to speake it, that Preachers make the matter worse then it is, God is much more mercifull then so, and there is no [Page 302] such danger in that course they hold as Preachers would make them beleeue. Poore soules, they deceiue themselues excee­dingly: what is this I beseech you, but to ioyne hands with the diuell, and to shew that they are taught of him, in euill things to seuer the end from the meanes, for that is the diuels lessen, to thinke that though they go on in the way that leades to hell, and do hold on in that way, yet they shall ne­uer come there, and to contradict the Lord, as the diuell did when he set on our grandmother Eue, Gen. 3.3.4. The Lord had told her, In the day that thou eatest thereof thou shalt dye the death, the diuel comes and he saith, no thou shalt not dye at all. And euen so thinke and many times speake carnall persons; The Lord saith, they that liue after the fl [...]sh, leade a carnall life, they shall dye death of bodie, an accursed death, and they shall also go to hell and be damned. No, saith the carnall per­son, the sensuall person, the worldling, and such like, I hope there is no such matter, I hope God will be more mercifull then so. And thus they crosse and contradict the Lord him­selfe.

Well, consider it whosoeuer thou art, dost thou thinke (thou that art an ignorant person, thou that art a drunkard, a filthie person, a common swearer, a worldling, or the like) thou that goest on in a carnall course of life, that thou shalt dye a blessed and comfortable death? why the Lord hath said to the contrarie, If ye liue after the flesh ye shall dye: and darest thou contradict the Lord? if thou so do but in thy verie thought, if thou do but so imagine, thou dost therein adde to the measure of thy sinne, and the Lord will not be mercifull to thee: they are the words of Moses in the place alledged, Deut. 29.19.20. If any man blesse himselfe in his heart, saying, I shall haue peace, although I walke according to the stubburnnesse of mine heart, adding drunkennesse to thirst, the Lord will not be mercifull vnto him, but then the wrath of the Lord and his iealousie shall smoke against that man, and euerie curse that is written in this booke shall light vpon him, and the Lord shall put out his name from vnder heauen. And consider with thy selfe, if thou ob­serue it, thou shalt find it commonly most true, that qualis [Page 303] vita, finis ita, such as a mans life is, such is commonly his death: they that liue carnally, they commonly dye wretched­ly and cursedly. The Lord leaues not himselfe without wit­nesse in this case; do we not see (if we obserue it we may see) that wicked and carnall persons, such as go on in a carnall course of life, and yet promise to themselues a comfortable and blessed death, and thinke to call on God at their last houre, when they are gasping for breath, and then to finde mercie; do we not see such persons are sometimes suddenly ouertaken by the hand of God in the very act of sinne, or they are sometimes cut off by the hand of the Magistrate, or if they haue time giuen them, and they lie on their sicke beds, yet then they are sensl [...]sse, or they feele the verie flames of hell flashing vp in their soules, and in stead of calling on God, they belch out cursing and bitternesse: doth not wofull ex­perience shew this to be so? How then darest thou that art a carnall person, and goest on in a carnall course of life, thou that art a drunkard, or the like, how darest thou (I say) go on in thy carnall course, and yet promise thy selfe a blessed and comfortable death, and so contradict both the plaine e­uidence of the word of God and common experience, and so deceiue thine owne soule? Oh take heed of so deceiuing thy selfe, thinke not, because haply thou dost thriue in a carnall 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 fruite of a carnall life is certainly an accursed death of body, and after that hell and damnation: and though now thou maist stoppe thine eare, and harden thy heart against the threats of death and damnation, yet if thou goest on in thy Ʋse 2 carnall course without repentance, The bitter fruit of a car­nall course of li [...]e ought to teach vs to take heed of uch a course. thou canst not stoppe the comming of death and damnation in the Lords time appoin­ted: and therefore do not thou deceiue thine owne soule.

Againe, is it so that the certaine fruite of a carnall life is an accursed death of bodie, and also eternall death and damna­tion? Oh then take we heed of going on in a carnall course [Page 304] of life, take we heed of following the sinfull lusts of our owne hearts, and of holding on a constant course in so doing. Thou that art a carnall person, remember the bitter fruite of a car­nall course of life, and labour thou to breake it off before it bring that fruite on thee; for then it will be too late, when thou reapest the fruite of thy carnall course, it will be in vaine and to no purpose then to crie out, what haue I gotten by my vile and sinfull course of life? If thou come once to vse this note in hell, and there to crie out, what hath pride profited me? what hath my couetousnesse, my drunkennesse, and such like, done me good? and what haue I got by it? oh it had bene good for thee thou hadst neuer bene borne: therefore now breake off thy carnall course of life before the fruite of it be brought on thee. Looke not on the painted face of sin, promising pleasure and much profit, but consider what will be the fruite of it, and of a carnall course of life; euen shame and sorrow, anguish, and griefe, and vexation, and perplexitie of mind and conscience, a troubled mind and wounded spi­rit, which is a burden vnsupportable, Prou. 18.14. and death of bodie, and that an accursed death, and death also eternall, euen a finall separation from the comfortable presence of God, and a feeling of his full wrath on soule and bodie fore­uer in hell. Note. And make account of Gods threatning of these things, as of present executions, for the Lord can as soone bring them on thee as threaten them against thee. And thou that art a carnall person hast no assurance to be freed from them one minute of an houre: and therefore now this houre before the next, la­bour to breake off thy carnall course of life.

Come we now to the second argument here vsed, the third in order, but the second vsed by the Apostle in this verse, to vrge and presse his exhortation on the beleeuing Romans, that they ought to liue an holy life, in these words, If ye mor­tifie the deeds of the bodie by the Spirit, ye shall liue. To passe by that which is offered from the opposition here made be­tweene liuing after the flesh, and mortifying the deeds of the bodie, the Apostle opposing these two as contrarie courses of life, and tending to contrarie ends, If ye liue after the flesh, ye [Page 305] shall dye, but if ye mortifie the deeds of the bodie by the Spirit, ye shall liue. The point thence offered we spoke of for the sub­stance of it verse 6. therefore I will not now meddle with it. But first obserue we the qualitie of the Apostles argument, by which he perswades to an holy and spirituall life: his argu­ment to [...]hat purpose is a comfortable argument, an argu­ment full of sweetnesse, and he promiseth no lesse then eter­nall life and glorie, to such as liue an holy and spirituall life, and do mortifie the deeds of the bodie by the Spirit. He tels the beleeuing Romans, that if they did liue an holy life, if they did mortifie the deeds of the bodie by the Spirit, they should then be sure to liue a comfortable life here in this world, and they should be also sure to liue the life of happi­nesse and glorie with the Lord in heauen hereafter. Hence we may gather:

That Ministers and Preachers of the word may promise Doct. 3 both a blessed life here in this word, and also eternall life, Ministers and Preachers of the word may promise both a blessed life in this world, and happines and glorie in heauen, to such as liue an hol [...] and spi­rituall life. and happinesse and glorie in heauen, to such persons as liue an holy and spirituall life. The Ministers of the word may tell men and women, that if they liue an holy life, and hold on a constant course in that kind of life, they shall be sure to go to heauen, and to be saued; they may assure them to their com­fort, that they shall not misse of eternall happinesse and salua­tion: yea they may say to this or that particular person, man or woman, if thou shew forth the power of a sound faith in an holy life, and go on constantly in that course, thou shalt cer­tainly go to heauen, thou shalt be sure to be saued: for why,

The Lord hath ordained the ministerie of the word, Reason. espe­cially the preaching of the Gospell, 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 certaine hope of life and of saluation, that they might be brought to a liuely hope, and so come to reioyce with ioy vnspeakeable and glorious: as 1. Pet. 1.8. 1. Corinth. 14.3. the Apostle saith, He that prophesieth speaketh to men to edifying, and to exhortation, and to comfort, or to encouragement. The principall end to be driuen at in prea­ching and dispencing the word of God, is the comfort of [Page 306] Gods chosen, they are to be cheared vp by assuring them that they beleeuing in Christ are reconciled to God, and they expressing the power of faith in an holy life, shall assuredly go to heauen and be saued. And therefore doubtlesse the Mi­nisters of the word may deale in this manner, they may tell men and women, yea particular persons, that they beleeuing the promises of the Gospell, and shewing forth the power of grace in an holy life, they shall assuredly go to heauen and be saued, Ʋse. Confutation of the Papists, who affirme the contrarie. they may assure them of it. The Papists against whom I bend this doctrine, (for it meets with a conceit of theirs) they affirme the contrarie; they say, the Ministers of the word cannot assure any man of his owne saluation, they themselues hold men in suspence, and they teach a doctrine of doubting of saluation, and thereupon they charge vs to go too farre, in that we say, that we may assure men or women in particular, that they shall go to heauen and be saued; but indeed they wrong vs and taxe vs vniustly. 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 sa­ued. Obiect. Oh but saith the Papist, euerie man is a lyer, and men may deceiue and be deceiued: how doth the Minister know that the particular man to whom he speakes is one of Gods chosen? or how can the man himselfe be sure of it, that the Minister is not mistaken when he tels him he shall be saued? I answer them. Answ. It is not materiall whether the Minister know the man to whom he speakes 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 saluation because he knowes that he is one of Gods elect, the Minister onely tels a man on the ground of sound faith, and of an holy life, that he shall be saued, that if he truly beleeue the promises of the Gospell, and shew forth the power of grace in an holy life, that he shall certainly be saued: and therein he cannot either deceiue or be decei­ued, on the Apostles owne ground: If ye mortifie the deeds of the bodie by the Sprit, if ye liue an holy life, ye shall assuredly go to heauen and be saued. And thus may the Ministers of the word tell particular persons; yea the Minister telling a [Page 307] man on the ground of sound faith seconded with an holy life, that he shall be saued, it is all one as if Christ himselfe should tell him so by his owne immediate voice from hea­uen; for to his Ministers he hath giuen that power and that authoritie; he hath committed to them the word of reconcilia­tion, 2. Cor. 5.19. And therefore when a Minister tels a man that truly beleeues in Christ, and doth expresse the power of grace in an holy and sanctified life, that he shall be saued, it is a great comfort to him, it must needs fill his heart with ex­ceeding great and vnspeakeable comfort.

But to go on to further matter. If ye mortifie the deeds of the bodie by the Spirit, ye shall liue. We see here the Apostle saith to the Romans, of whom he was well perswaded, verse 9. that they were not in the flesh but in the Spirit; that they were persons alreadie sanctified, and alreadie mortified, yet here he saith to them, If ye mortifie the deeds of the bodie by the Spirit, ye shall liue. Whence we are giuen to vnderstand thus much.

That such persons as are alreadie in some measure morti­fied, Doct. 4 and haue begun to mortifie sinne in themselues, The best of Gods childrē must still go on in the work of mor­tification. must still go on and proceed in that worke: euen the best of Gods chil­dren, and such as haue proceeded furthest in the worke of mortification, and haue gotten the greatest maisterie ouer their owne vile corruptions and sinfull lusts, must still be exer­cised in that worke of mortification; and they must still by particular application of the word, by prayer, by auoiding all occasions of sinne, and by all other good meanes, be subduing and beating downe their owne rebellious lusts and vile cor­ruptions. The life of euerie true beleeuing Christian must be a continuall mortification, and a going from one degree of mortification to another. And for further strength to this point, obserue what we find Coloss. 3. in verse 3. The Apostle saith, the beleeuing Colossians were dead, Ye are dead (saith he) and your life is hid with Christ in God. He affirmes that by meanes of their coniunction with Christ, there was wrought in them a spirituall death of sinne, t [...]ey were alreadie morti­fied: and yet verse 5. he subioynes this exhortation, Mortifie therefore your members which are on the earth: thereby giuing [Page 308] them to vnderstand, 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 sinnes, or rather (as the word signifies) to put them aside, cleane out of sight, as dead bodies are when they are buried: as if he had said, So proceed in mortifying and killing your vile lusts and sinnes, as that ye neuer leaue them till ye haue blotted them, and put cleane 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 alreadie begun to mortifie sinne, and had alreadie begunne to put off the old man, still to cleanse themselues, and still to put off the old man, as 2. Corinth. 7.1. Seeing then we haue these promises, let vs cleanse our selues from all filthinesse of the flesh and spirit, and grow vp vnto full holinesse in the feare of God. Euen we that haue right to the promises of the Gospell, and are alreadie sanctified and cleansed, let vs more and more cleanse our selues. 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 conuersation in time past, the old man, which is corrupt through the deceiueable lusts. These and the like exhortations do plainly euince and proue to vs, that mortification of sinne, euen the mortifying of the vile lusts and corruptions of the heart, must be a continuall act of the whole life of euerie true beleeuing Christian: and that euerie true beleeuer must proceed from one degree of mortification to another: and the reason of it is plaine.

Reason. The best Christian that liues in the world, neuer wants matter of mortification in himselfe so long as he liues in this world, either in regard of the roote and seed of all sinnes his in borne corruption, or in regard of ill weedes, the manifold vile lusts and corruptions that sprout vp from thence. Though he do daily and hourely labour to cut off and to kill the vile lusts of his heart, yet so strong and so many are they, as he shall neuer want worke in that kind all his life long, though he should liue Methushelahs dayes: and therefore the morti­fying of the vile lusts and corruptions of the heart must be a [Page 309] continuall act of the whole life of euery true beleeuer; and he must proceed from one degree of mortification to ano­ther.

This then for the vse of it, discouers that they are deceiued Ʋse. 1 whosoeuer they are, They deceiue themselues who thinke that the work of mortifica­tiō may come to a full peri­od in time of this life. that thinke that the worke 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 thinke they haue gone farre enough in the worke of mortification, in the worke 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 worke, the worke of mortification is at an end with them. Poore soules, they deceiue themselues exceedingly, it is out of their ignorance and pride that they haue this conceit, yea it is a plaine euidence against them, they know not what mortifica­tion meanes; 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 mortifie the pride of their hearts. And indeed to leaue them, and to make our benefit of this, such is the cor­ruption of our nature, that men or women that haue made the best progresse, and haue gone furthest in mortification, are in danger, vnlesse they looke to it, to grow proud of it. In men or women most humbled and most mortified, vnlesse they watch ouer their hearts, pride will be readie to start vp, yea many times Gods children are readie to be proud in that they see their pride, and their other corruptions.

Therefore for a second vse of the point, art thou a man or Ʋse. 2 woman truly mortified? dost thou find the power, tyrannie, We are to take notice of it, that the work of mor­tification is neuer at an end in time of this life. and strength of sinne weakened? hast thou begun to mortifie sinne in thy selfe? then know and take notice of it, thy worke in that kinde is neuer at an end; so long as thou art in this world thou must proceed from one degree of mortification to another: vnlesse thou dissemble, thou shalt euer find with­in thy selfe something that hath need to be mortified. Thine heart is a fruitfull mother, and be thou stirred vp to make it thy continuall worke, yea thy chiefe worke, to keepe vnder and to subdue thy rebellious lusts, and thy vile affections: [Page 310] and euerie day and euerie houre labour thou to cut off some vile lust of thine owne heart, as anger, enuie, hatred, pride, and such like: make all things thou dost, either priuately or in publicke, in thy calling, or in the seruice of God, thy hea­ring the word, reading, praying, and such like, as helpes to mortifie sinne in thee: applie the word in euerie part of it, the promises, the Commandements, the threatnings of it, to the cutting downe of some corruption in thee: yea make all the Lords dealings with thee, his mercies, his corrections, his chastisements, yea the assurance of his loue to thee in Christ, and the assurance of thine owne saluation, tend to this pur­pose, euen to the renting downe of some rebellious lust in thine owne heart. Be thou euer dealing with thine owne heart, and labour to weede some corrupt lust out of it conti­nually: and know, that if thou slacke this businesse, though thou hast gotten some maisterie ouer thine owne corrupti­ons, yet it will gather strength againe: the lusts of thine owne heart are like the haires of Sampsons head, Iudges 16.22. though they be clipped and shauen they will grow againe, and they will betray thee into the hands of Satan, and cause thee to fall, it may be foully into some foule sinne, and that will wound thy conscience and weaken thy hold in Christ, and shake thy comfort, and thou shalt neuer fully recouer that losse all the dayes of thy life. And therefore be thou stir­red vp to be continually exercised in the mortifying of the lust of thine owne 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 li­uest: for these being maistered, other lusts and sinnes will be more easily preuailed against. That is thy dutie, let it be thought on and remembred.

For the grounding of the next point obserue, the Apostle here saith not as the direct opposion required, If ye liue after the Spirit, as he said in the sormer part, If ye liue after the flesh, so here, if ye liue after the Spirit, or if ye liue an holy life. But if ye mortifie the deeds of the bodie by the Spirit, ye shall liue. The Apostle being guided by the Spirit of God, puts [Page 311] downe one part of an holy life for the whole, and he expres­seth liuing after the Spirit, or liuing of an holy and spirituall life, in these termes, mortifying the deeds of the bodie by the Spirit: and applying his speech to the beleeuing Romans, he saith, If ye mortifie the deeds of the bodie by the Spirit, ye shall liue. Now hence we may easily gather and conclude thus much.

That the mortified Christian is the true holy Christian in­deed. Doct. The morti­fied Christian is the true ho­ly Christian indeed. Such Christians as haue the power & strength of grace vouchsafed to them, to mortifie sinne in themselues, to sub­due and to keepe vnder their owne rebellious lusts and affe­ctions, and the vile corruptions of their owne 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. [...] Psal. 32.6. Dauid there puts one word to signifie both humble, and mortified, and also godly, Therefore shall euerie one that is godly, or that is humble, or that is mortified, make his prayer vnto thee in a time when thou maist be found. Thereby (no doubt) the holy Ghost would giue vs to vnderstand, that humble, and godly, and mortified, and holy, are so farre conuertible, as the one cannot be affirmed of any without the other. A godly man is an humble man, and an humble mortified man is vndoubtedly godly and truly holy. It is vsuall 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 vertue and power of his death, to the mortification of sinne in themselues, as Rom. 6.6. Rom. 6.6. Our old man is crucified with him, that the bodie of sinne might be destroyed, that henceforth we should not serue sinne. And verse 8. If we be dead with Christ, Rom. 6.8. we beleeue that we shall liue also with him. Yea the Apostle affirmes in expresse termes of them that are in Christ, and so are truly spirituall 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 [Page 312] the mortified Christian is indeed the downeright holy Chri­stian. And hence it is that such persons as make but a shew of holinesse, and haue but the outside of Christians, and yet would carrie the name of right holy persons, they commonly shroud themselues vnder the maske and vizour of mortifica­tion, they seeme to be humbled and to be mortified: They af­flict themselues, and hang downe their heads like a bull rush, as the Lord complaines of hypocrites, Isay 58.5. Isay 58.5. they thinke that that will gaine them the name of holinesse, and thereby they shall come to be counted holy ones indeed. Yea the Pa­pists, that are meere counterfeit holy ones, are then (as they imagine) most holy, when they seeme most mortified, when they retire themselues to some cloyster, and tye themselues to strict fasts, canonicall houres, to hard lodging, to course apparell, haire-cloth, or the like: oh then they thinke 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 euidence to vs, that the true mortified life is the true and right holy life, and that such persons as are truly mortified, are vndoubtedly truly holy and righteous persons indeed: for why,

Reason 1 Mortification strikes at the roote of sinne, and mortifica­tion of sinne is the verie ground and beginning of all true holinesse, and according to the decay and weakening of na­turall corruption, and the abating of the power and strength of the sinfull lusts of the heart, so is the measure of spirituall life and holinesse in any man or woman.

Reason 2 And againe, 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 workes of God: now such are mortified persons: it is the humble and mortified soule that receiueth the word with meeknesse, according to the exhorta­tion of the Apostle, Iam. 1.21. it is the humble and mortified soule that yeelds willingly to the word of God in time of af­fliction, that yeelds to the word of counsell, of admonition, and of reproofe. The vnmortified heart cannot abide to be touched, it reiects the word of counsell, and admonition, and [Page 313] reproofe, and it makes men stubburne, and refractarie, and contentious, Prou. 13.10. Prou. 13.10. Through pride men make contention; but with the well aduised is wisedome. It is the humble and mor­tified heart that makes men profit by the examples of others, Psal. 34.2. Psal. 34.2. My soule (saith Dauid) shall glorie in the Lord: the humble shall heare it and be glad. The humble and mortified person hearing of my soules ioy in the Lord, shall also heare, and be glad, and reioyce. And therefore doubtlesse 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 monasticall life, the Ʋse 1 liuing as a Monke, or as a Nunne, sequestred from the world, A monasticall life makes not a man or wo­mā truly holy and shut vp in a cloyster, that makes a man or woman truly holy: a man or woman may liue such a life, and yet be most fleshly and carnal. And indeed those amongst the Papists that liue that kind of life are the most vnmortified persons that liue in the world. Instance might be giuen if it were needfull, but to passe from them.

Is it so that the mortified person is the right holy person? Ʋse 2 then deceiue not thy selfe whosoeuer thou art, How many deceiue them selues in a conceit of ho­linesse in thē ­selues disco­uered. thinke not thou art a man or woman truly holy, vnlesse thou finde that thou art a man or woman truly mortified. Many men and wo­men would willingly be thought to be holy, and they thinke wrong is done them if they be not so accounted, and it may be haue a good conceit of themselues: but wouldest thou whosoeuer thou art, proue thy selfe to be a right holy man or woman indeed? then neuer rest till thou find that thou art a man or woman truly mortified. Thou maist suppresse the out­ward act of sinne, and keepe thy selfe from dishonest words and deeds, thou maist liue ciuilly and orderly in the world; yea thou maist do many good things, thou maist heare the word, reade, pray, and performe all good duties of pietie, and so seeme to thy selfe, and it may be to others, to be mar­uellous holy and religious, and yet for all that be farre from true holinesse: thou maist notwithstanding this be a person vnmortified, thou maist still carrie in thy heart vile affections, as anger, pride, selfe loue, selfe conceit, couetousnesse, and o­ther [Page 314] damnable lusts vnmortified; and so thou hast but the outside of holinesse, which is no better in Gods sight then a glittering abhomination. If thou wouldst haue good euidence to the comfort of thine owne soule, that thou art a man or woman truly holy, neuer rest till thou find that thou art truly mortified, that thou hast power and strength of grace giuen thee to mortifie, to subdue, and to keepe vnder thine owne rebellious lusts, and thine owne vile affections.

Quest. Thou wilt say, How shall I know that I am a man or wo­man truly mortified?

Answ. I answer. By this thou maist know it, if thou find the lust of thine owne 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 groane vn­der the burden of it, and thou art able to keepe downe the corruption of thine heart when there is occasion offered to stirre it vp, and to make it breake out. For example, thou mee­test with thy deadly enemie, or hearest him spoken of, and thy stomacke 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 cleaues not to them: thou seest another richer then thy selfe, and thou dost not enuie him: thou art praised, and thou art not puffed vp: thou art euill spoken of, and thou art not offended; Thou sufferest wrong, and thou threatenest not: 1. Pet. 2.23. 1. Pet. 2.23. thou art iustly reproued, and thou art not angrie with the reprouer, but accountest that a benefit, Psal. 141.5. If it be thus with thee, certainly then thou art truly mortified, and that will yeeld thee this comfort, that thou art a right ho­ly man or woman. And hereby trie thy selfe, and neuer rest till thou find thy selfe truly mortified; and thereupon thou maist conclude to the comfort of thine owne soule, that thou art truly holy and religious, and that will yeeld thee comfort both in life and death.

Now touching the matter of the Apostles argument, If ye mortifie the deeds of the bodie by the Spirit, ye shall liue. See here the Apostle makes mortifying the deeds of the bodie by the Spirit, or liuing an holy and sanctified life, the antecedent, and [Page 315] a comfortable life here in this world, and also eternall life and happinesse in heauen hereafter, the consequent: yea the one the antecedent, and the other the necessarie consequent, one going before, and the other necessarily following after. The point hence offered is this.

That the certaine fruite and consequent of an holy and sanctified life, is both a comfortable life here in this world, Doct. The certaine and necessary consequent of an holy life is both a com­fortable life in this world, & also happines and glorie hereafter in heauen. and also eternall life, happinesse and glorie hereafter in hea­uen. I say, the certaine consequent, not the effect, to preuent an obiection: for indeed a carnall life is the proper cause of death and damnation, because sinne is perfectly euill: but an holy life is not the cause of eternall life and saluation, it being imperfectly holy: therefore I say, the certaine and necessarie consequent of an holy life, is both a comfortable life here in this world, and also happinesse and glorie hereafter in hea­uen. They that liue holily and in the feare of God, and hold on a constant course in that kind of life, shall be sure to finde sweetnesse and comfort here, and shall be sure also hereafter to go to heauen and to be saued: the Lord hath coupled these two together as the antecedent and necessarie consequent. We find euidence 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 gaine of opression. shaking his hands frō taking of gifts, stopping his eyes from seeing euill: he shall dwell on high, his defence shall be the munitions of rocks, bread shall be giuen him & his waters shall be sure. So Psal. 15.1. Psal. 15.1.2. the Psalmist moues the question, Lord, who shall dwell in tht tabernacle? who shall rest in thy holy mountaine? then he subioynes this answer, verse 2. He that walketh vprightly, and worketh righteousnesse, 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 doubtlesse 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 appeare, then shall ye also appeare with him in glorie. 1. Ioh. 3.2. 1. Ioh. 3.2. We know that when he shall appeare, we shall be like him. The Scripture is plentifull [Page 316] in the proofe of this, That the Lord hath coupled together in­separably, an holy life and comfort here in this world, and al­so happinesse and glorie hereafter, as the antecedent and ne­cessarie consequent, that the one going before, the other shall follow after: for why

Reason. 1 The Lord hath in his eternall counsell so decreed, to call his chosen, to iustifie them, to sanctifie them, and to make them fit for heauen, and then also to glorifie them.

Reason. 2 And againe, he hath ordained an holy life, as the way wherein his chosen, and called, and iustified, and sanctified, are to walke in to life and saluation. Yea the Lord hath bound himselfe by promise, to giue to his chosen, called, iustified, and sanctified, comfort here, and happinesse and glorie here­after: and he is faithfull and iust, and he cannot faile to per­forme it. And therefore this truth stands on firme grounds, that they that liue holily and in the feare of God, and hold on a constant course in that kinde of life, shall certainly finde sweetnesse and comfort here, and shall be sure also hereafter to go to heauen and to be saued.

Ʋse 1 Now then for vse of this, hath the Lord coupled these two together, They who thinke to at­taine happi­nesse without holinesse, de­ceiue them­selues. holinesse of life and comfort here, and happi­nesse and glorie hereafter in heauen? hath the Lord ioyned together grace and glorie as the antecedent and consequent? then let no man put asunder those things which the Lord hath so conioyned. Dost thou thinke, whosoeuer thou art, that thou shalt attaine the one without the other? dost thou vndertake for the comfort of thy soule here, and for the safe­tie and saluation of it hereafter, without any dramme of true holinesse? Thou hast no iot of true holinesse in thee: no, thou art vnholy and filthy both in heart and life: whatsoeuer is ho­ly thou dost hate and loath, and thou canst not abide it, no, not in others: and dost thou sooth vp thy selfe in a conceit of a blessed death, and after death of happinesse and glorie in heauen? dost thou thinke that thou canst step out of a filthie and profane life, into an happie and blessed life in heauen? hath the Lord need of such as thou art to fill vp his king­dome? Satan sophi­strie. No, no; poore soule, thou deceiuest thy selfe, the diuell [Page 317] blinds thee, it is his sophistrie to make thee seuer the meanes from the end in good things, and to seuer the antecedent from the consequent. Did heauen spue out the wicked An­gels when they had sinned, and will it as it were licke vp thee the vomit and spawne of the diuell? for thou art no better so long as thou art a filthie and profane person. It is monstrous presumption and sawcinesse in drunkards, in blasphemers, in filthie persons, in that they thinke themselues fit companions for the blessed Trinitie: they deceiue themselues exceedingly. And know this for a truth whosoeuer thou art, that art a fil­thie and profane person, if grace to amend thy life be denied thee, God neuer couenanted with thee to saue thy soule, God hath coupled grace and glorie, and holinesse and happinesse together with an inseparable knot, and take heed of seue­ring them and putting them asunder.

And in the next place, is it so that the certaine fruite and Ʋse 2 consequent of an holy and spirituall life, An vniust im­putation laid on vs by the Papists tou­ching the matter of holinesse of life, met withall. is both comfort here in this world, and happinesse and glorie hereafter in heauen? is this a truth? and do we thus teach? surely then it is an vn­iust imputation the Papists lay vpon vs, touching the matter of holinesse of life: they say we hold and teach holinesse of life, and walking in the wayes of God to be fruitlesse, and to be vnprofitable. And why forsooth? Because we admit not holines of life to iustifie vs in the sight of God. See the wilfull blindnesse of such as are wedded and deuoted to their owne pleasing opinions: they dote so much on the merit of holi­nesse and of good workes, as they cannot (or at least will not) see any other vse of them, but that which must needs shoul­der out Gods grace and the merits of Christ. We aduance holinesse of li [...]e to that height of dignitie in which the holy Ghost hath set it; we hold it to be of profitable and necessa­rie vse in the life of euerie true beleeuing Christian, we e­steeme it to be a testimonie of our thankfulnesse to God for his mercie, a meanes to set forth the glorie of God, as the beaten high way to eternall life, as a necessarie antecedent of the promised reward of eternall glory, and a thing that yeelds sound peace and true comfort to the soule of euery true be­leeuer. [Page 318] And therefore that is but a meere slander of the Pa­pists, that we hold holinesse of life to be vnprofitable.

Ʋse 3 And further, is it so that the certaine fruite and consequent of an holy life, Comfort to such a [...] liue an holy life, and continue con­stant in that kind of life. is both sweetnes and comfort here, & also hap­pinesse and glorie in heauen? then here is a ground of sweet and of excellent comfort to al Gods children, euen to all that truly feare God, and liue 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 vncomfortable life that can be: they seeing Gods children hold on a constant course in holinesse & in the feare of God, that they wil not drinke, sweare, and swagger, breake the Sabbath, that they will not do as others do, to enioy the pleasures, profits, and honours of the world; they commonly open their mouthes 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 forgo many plea­sures and profits that others enioy, and that you might enioy if you would do as they do, what then get you by your pre­cise course? Thus wicked worldlings commonly open their mouthes against the holy life of Gods children. Now the do­ctrine deliuered puts an answer into the mouth of Gods chil­dren to this cauill of the wicked: they may tell them and that truly, their holy and mortified life doth much aduantage them, they gaine much good by it; for why, the fruite of it is sweetnesse and comfort here in this world, euen peace of their consciences, which is better then all the riches in the world, yea a continuall feast. Prou. 15.15. Prou. 15.15. and assurance of Gods spe­ciall loue and fauour towards them, which is better then life it selfe; and after this life is ended, the fruite of it shall be e­ternall happinesse and glorie in heauen: and is that no gaine? Can Gods children be said to get no good by their holy and mortified life? Oh the gaine of it is vnspeakable. And the consideration of the fruit and consequent of it may comfort and cheare vp Gods children, and hold vp their fainting hearts in the time of their greatest affliction. What though [Page 319] 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 wayes hardly dealt withall? yet let them consider that they carrying themselues as they ought to do, they haue much peace and comfort within; and they continuing constant in an holy course, they may assure them­selues that at length all teares shall be wiped away from their eyes, and their holy course shall certainly end in the euerla­sting saluation of their soules in the kingdome of heauen, as Dauid saith, Psal. 37.37. Marke the vpright man, and behold the iust: for the end of that man it peace. Howsoeuer his life maybe full of troubles from Satan and from the world, yet certainly his end will be peace and much comfort, yea an eternall weight of glorie. Oh then thou that art a child of God, and liuest holily, and goest on in a constant course of ho­linesse, and yet meetest with many crosses and troubles in the world, consider with thy selfe, the end will be happinesse, and fulnesse of ioy, and glorie in the presence of the Lord for e­uer, and that will make thee do as Christ did, Hebr. 12.2. Endure the crosse and despise the shame. Yea remember that the Lord hauing promised thee happinesse and glorie in hea­uen, it is as possible that the Lords owne nature and being should faile, as that thou shouldst faile to obtaine eternall life and glorie in heauen.

Now we are to stand on the antecedent of the argument of the Apostle more particularly. If ye mortifie the deeds of the bodie by the Spirit, ye shall liue. We haue here two particulars offered to vs.

First, an act or worke, mortifying the deeds of the bodie.

The second, how that worke is wrought, or whence it proceeds, namely, by the Spirit, or from the Spirit.

For the first, If ye mortifie, that is, as we shewed, if you as it were benumme and take away the mouing, stirring, and life of those lusts and sinfull 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 sinfull lusts of the heart are to be dealt with­all: [Page 320] and the point is briefly this.

Doct. Sinfull moti­ons and lusts of the heart must be mor­tified.That the sinfull motions and lusts of the heart must be mortified, they must be as it were benummed: the mouing, stirring, and the very life of the vile lusts and sinfull motions of the heart must be taken away, we must neuer rest till we haue as it were the heart bloud of our owne vile and sinfull lusts: and though they be still stirring in vs 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 formes 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 circumcising the hearts, as Deuter. 10.16. Deut. 10.16. Circumcise the foreskinne of your hearts. Ier. 4.4. And Ierem. 4.4. Be circumcised to the Lord, and take away the foreskinne of your hearts. Thereby no doubt the holy Ghost would haue vs to vnderstand, that we are so to deale with the vile lusts and sinfull corruptions of our hearts, we are as it were to naile them to a crosse, and to cause them to dye by little and little; and that we are as it were to let out the bloud of them, and so to abate and wea­ken the power, and force, and strong working of them: for why,

Reason. We haue not that maisterie ouer our owne vile lusts and sinfull corruptions as we ought to haue, & such a maiste­rie ouer them as will yeeld vs true comfort, till we haue thus dealt with them. We may haply restraine thē from breaking out, but alas, so farre a ciuill honest person may go, and that will yeeld vs no sound comfort: and therefore we must la­bour to go further, and neuer rest till the vigour, force, and strong working of them be abated and weakened in vs: they must be mortified, benummed, and as it were made dead in vs, so they are to be dealt withall.

Ʋse. It is no easie matt [...]r to deale with the vile and sinful lusts of the heart as they ought to be dealt withall.It is not then an easie matter to deale with the vile lusts and sinfull corruptions of our hearts as they ought to be dealt withall: many imagine it to be an easie thing, but they are de­ceiued; they must be mortified, there must be an holy vio­lence [Page 321] vsed towards them, they are deeply rooted and sticke fast in our nature, as fast as any tooth in our heads, or our soules in our bodies, and they are as neare & as deare to vs as any member in our bodies. The Apostle so cals them, Colos. 3.5. Coloss. 3.5. Mortifie your members which are on the earth, fornication, vncleannesse, the inordinate affection, euill concupiscence, and co­uetousnesse, which is idolatrie. 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 doubtlesse to deale with the vile lusts of our hearts as they ought to be dealt withall, requires much time, and great la­bour and paines, much tugging with them, by many sighes and groanes, and by prayer, and watching, and fasting, and continuall strife. If a man that is giuen to pride, or to vnclean­nesse, or the like, set himselfe to mortifie that lust of his heart, he shall find it an harder matter then he thinkes of: there­fore let none deceiue himselfe, and thinke it an easie matter to deale with the vile lusts of his heart as they ought to be dealt withall. Indeed to restraine them may be done with lesse labour and paines, but that restraint will yeeld vs no true comfort; let vs remember they must be mortified, and let vs neuer rest till we finde 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. Quest.

I answer thee. Answ. If thou find that when thou art stirred to pride, to couetousnesse, or the like, thou art not readie to yeeld, thou takest no pleasure in that motion; nay thou dost rather dislike it, and striue against it: and if at any time thou be ouercarried by the strength of temptation, to the doing of euill, yet thou dost it vntowardly, bungerlike, thou art not quicke, and nimble, and liuely, in acting of sinne: and especi­ally if thou finde a true dislike in thine owne heart of that sinne thine heart before loued and liked, and was most incli­ned to, if thine heart be thus carried against it owne liking, that is a sure note thou art mortified; for it must needs be a worke aboue nature, that makes a man dislike that which na­ture [Page 322] most liketh. Hereby then trie thy selfe: if thou finde it thus with thee thou art truly mortified, and thereupon thou maist conclude that thou art iustified, and in the state of grace and saluation.

Now as briefly touching the second particular, how the worke of mortifying the deeds of the bodie is wrought, or whence it comes, namely, by the Spirit or from the Spirit, If ye mortifie the deeds of the bodie by the Spirit, saith the Apostle. The point hence briefly is this, Doct. Mortification of sinne is a worke of the holy Spirit of God. That the worke of mortifica­tion, the mortifying of the vile lusts of the heart, is a worke of the holy Spirit of God, and wrought in man or woman onely by the power of sanctifying grace. No man is able to mortifie 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 maist loue the Lord thy God, with all thine heart, and with all thy soule. 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 worke of mans hand, but of the powerfull hand of God.

The reason Reason. of the point is this: Sinne cannot be subdued and mortified but by that which is stronger then it selfe. Now in man of himselfe there is nothing stronger then sinne, sinne preuailes ouer all the powers of his soule, and in all the parts and members of his bodie; and it is onely sanctifying grace that is stronger then the power of sinne: and therefore it must needs be, that the worke of mortification, the mortifying of the lusts of the heart, is a worke proper to Gods Spirit, and wrought in man or woman onely by the power of sanctify­ing grace.

Quest. Why then, may some say, are we commanded in the Scrip­ture to mortifie sinne, and to circumcise our hearts, to change them, and such like?

Answ. I answer. Such precepts in the Scripture do not signifie or import any power in man now in the state of corruption, to performe them, but onely do teach vs our dutie, that we are [Page 323] to seeke for helpe where it is to be had, euen at the hands of God.

And so for the vse of this, dost thou whosoeuer thou art, Ʋse 1 desire to mortifie the vile lusts of thine heart? know, It is not in the power of [...]ree will to mor­tifie sinne. it is not (as some do imagine) in the power of thine owne free-will to maister them: no, no, thou must seeke for power and strength against them where it is to be found, euen at the hands of the Lord. When thou feelest pride, couetousnesse, or any vile lust growing in thee, go to the Lord, craue his aide and helpe, euen the helpe of his Spirit against them, and be earnest with the Lord, crie to him as good Iehoshaphat did, 2. Chron. 20.12. 2. Chron. 20.12. when he saw a great armie comming against him: so when thou seest an armie of vile lusts rising vp in thine heart, crie 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 aboue, euen power and strength of thy grace, that I may be able to subdue them: that is thy dutie.

And againe, when the Lord giues thee power and strength Ʋse 2 to mortifie any vile lust and corruption of thine heart, The whole glorie of the work of mor­tification of sinne belongs to God. giue him the whole praise and glorie of that worke; looke not too much on the meanes by which that worke hath bene effe­cted, the ministerie of this or that man, though neuer so well qualified, and of neuer so excellent gifts, lest so doing, thou giue part of the glorie that belongs to God to the instru­ment: but euer haue thine eye on the mightie power of God whose onely worke it hath bene. And remember as the Apo­stle saith, 1. Cor. 3.5. that Paul or Apollos, this or that Minister, hath bene but an instrument by whom thou hast bene wrought on to thy sanctification, and to thy mortification; blesse God for him, and for his gifts, but giue God alone all the praise, and all the glorie of that great and mightie worke, to him of right it belongs. Come we now to the 14. Verse.

IN this 14. Verse, our Apostle confirmes and proues that which he put downe in the latter part of the verse foregoing, namely this, that all true beleeuers mortifying the deeds of the bodie by the Spirit, shall liue: that they shall liue both cōfortably here in this world, and that they shall also liue eternally in happinesse and glorie hereafter in heauen. The Apostles argument to that purpose is from the proper subiect 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 sonnes of God, or the children of God shall assuredly liue both comfortably here, and also happily and gloriously here­after. Now such are they that mortifie the deeds of the body, which the Apostle expresseth in termes equiualent, and of the same signification, such are they that are led by the Spirit: and making his speech generall, he saith, As many as are led by the Spirit, they are the sonnes of God. They are the children of God, therefore they must needs liue, and they shall certainly liue both a comfortable life here in this world, and they shall also be sure to go to heauen. And this argument the Apostle doth further confirme and amplifie in 15.16.17. verses. I spare to lay forth the resolution of these words, till we come to the handling of them.

Interpretatiō.Now touching the words of this 14. verse, I will stand a while to vnfold the sence and meaning of them. For as many as: or whosoeuer they be, of what place, calling, or condi­tion: the proposition is generall. Are led by the Spirit. The Spi­rit is here put metaphorically for the effect and worke of the Spirit. The word here rendred led, signifies acted, moued, or stirred forward, [...]. Now the acting, or mouing of the [Page 325] Spirit is either generall (for the Spirit workes in all creatures:) In him they liue moue, and haue their being, Act. 17.28. or it is more speciall, namely, in men. And againe, in men the Spirit of God workes diuersly, as by enduing some men with skill and cunning in trades, others with gifts fit for regiment and gouernment, others with the gift of prophecying, and prea­ching, and such like. Now these workes and actions of the Spirit are not here meant, because thus the Spirit may worke in the wicked and reprobate, but here the Apostle intends a more speciall worke of the Spirit, namely, that worke of the Spirit that is proper to Gods children, for so he doth limit it: As many as are led by the Spirit, they are the sonnes of God. And for the vnderstanding of this word led, acted, or moued, 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 leade them, and guide them, or from such as want strength to go by themselues, as weake persons, or yong children, that must haue the hand of another to support them, and to leade, 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 vp and to leade it. And so indeed are Gods children led by the Spirit, the Spirit by his working doth en­lighten their minds to vnderstand and know the will of God reuealed in his word, and to discerne such instructions as be from God. They are taught of God Ioh. 6.45. And he doth al­so incline and bend their wils and affections to will and to affect good things, and inables 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 leades Gods chil­dren, not as a cart or a dead thing, or as a bruite creature is led or drawne, but as reasonable creatures. And againe, the Spirit of God leades 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 vnwilling maketh them willing, as Christ saith, Ioh. 6.44. No man can come to me, except the Fa­ther which hath sent me draw him. And so he leades them, [Page 326] being willing consequenter, not antecedenter, after their change and not before. And yet further, Gods children are so led by the Spirit of God, as that they follow his motion and gui­dance necessarily, and so as they cannot but follow it, as a blind man followes his leader willingly, though it be not free for him to go which way himselfe will. Thus we are to con­ceiue of the worke of Gods Spirit in leading Gods children, they are led as it were by the hand of Gods Spirit, as reasona­ble creatures, and willingly, their wils of vnwilling being made willing, and they follow the motion, guidance, and conduction of the Spirit of God necessarily. They are the sonnes of God. That is, the children of God, as verse 16. and that not by nature, for so is Christ onely the Sonne of God, nor by creation, as the Angels be, Iob 1.6. Iob. 1.6. but by adoption and grace. Thus then take we vp the sence and meaning of the Apostle in the words of this verse, as if he had said:

For all they, whosoeuer they be, high or low, rich or poore, of what place, calling, or condition, that are by the speciall worke of Gods Spirit, acted, moued, and guided, that holy Spirit of God both enlightening their minds to vnderstand and know the will of God reuealed in his word, and to discerne things therein taught, and al­so inclining and bending their wils and affections to will and to af­fect good things, and inabling 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 vnwilling made willing, and so as they now follow the motion and guidance of the Spirit of God necessarily, he working in them effectually; they are the sonnes and daughters of God, the children of God by grace and adoption: the Lord doth so esteeme and so account of them.

Obserue we how the Apostle proues, that such as mortifie the deeds of the bodie by the Spirit, or such as are mortified persons shall liue, he proues it by this medium, by this argu­ment, they are the sonnes of God, or children of God, there­fore they shall liue both comfortably here, and they shall also be sure to liue happily in heauen hereafter. Now this be­ing the Apostles argument, it yeelds to vs this point of in­struction.

That Gods children, and onely Gods children, are sure to Doct. 1 find sweetnesse and true comfort here in this world, True com­fort here, and happines and glorie in hea­uen, belongs properly and onely to Gods childred. and are sure also to go to heauen, and to be saued, and to enioy happi­nesse and glorie with the Lord in heauen. True comfort here in this world, and happinesse and glorie in heauen hereafter, properly and onely belongs to Gods children, they onely are such as liue both comfortably here, and are sure to liue hap­pily and gloriously hereafter in heauen; for why,

Onely to Gods children belong the promises of peace, of Reason. 1 comfort, of ioy, of happinesse, 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. Godlinesse hath the promise of this life present, and of that that is to come. From the beginning of the booke of God to the end of it, we finde not any one promise of any one good thing made to any but onely to such as truly feare God, and to such as loue God, and to such as trust in God, and onely to such as are the children of God: they are pronounced happie, 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 poore in Spirit; blessed are they that mourne: blessed are the meeke: blessed are they which hunger and thirst for righteousnesse: blessed are the mercifull: blessed are the pure in heart: blessed are the peace makers: and so forward.

Againe, Gods children are borne of God, and begotten Reason. 2 of God, 1. Ioh. 5.1. 1. Ioh. 5.1. who is the fountaine of all true happi­nesse and comfort, they are ioyned to the Sonne, who is the heire of all things, Hebr. 1.2. Heb. 1.2. they are begotten of the immor­tall seed the word of God, 1. Pet. 1.23. 1. Pet. 1.23. they are fed with im­mortall food, euen the word of God, and with the blessed bodie and bloud of Christ to eternall life, as Christ saith, Ioh. 6.54. Ioh. 6.54. He that eateth my flesh, and drinketh my bloud, hath eternall life, and I will raise him vp at the last day. And therefore it must needs be, that true comfort here in this world, and happinesse and glorie hereafter in heauen, do properly and onely belong to Gods children, and they onely are sure to liue both com­fortably here in this word, and also to liue happily and glori­ously in heauen.

Ʋse 1 This for the vse of it, in the first place discouers an excel­lent priuiledge of Gods children, A priuiledge Gods children haue aboue all others, discouered. euen a priuiledge that Gods children haue aboue all other men in the world, whatsoeuer they be, that are not Gods children: men may be rich and wealthie, they may haue abundance, gold may be as plentifull with them as chippes, they may be great, and mightie, 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 greatnesse, cannot yeeld them one dramme of true comfort; they shall find it so when they stand in most need of comfort, and in the time of triall, and at the houre of death. They being not the children of God, their riches, their honour, and the like, are but giuen them to leaue 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 ragge; they cannot go to God in time of their distresse with comfort, and call on him as a gracious father, they can­not speake to him but as to an angrie iudge, readie to powre 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 finde true comfort here in this world, and are sure also to enioy happinesse and glorie hereafter in heauen: that is the priui­ledge of Gods children. And therefore if thou (whosoeuer thou art) wouldst be sure to liue comfortably here in this world, and to liue happily and gloriously hereafter in heauen, then neuer rest till thou be sure that thou art in the number of Gods children: if thou once come to haue good euidence of that, that thou art borne of God, and begotten of God, that thou art borne of the Spirit, Ioh. 3.6. Ioh. 3.6. and borne anew by the immortall seed of the word of God, then (indeed) thou art in a most happie state and condition, thou hast then assurance of Gods speciall presence and protection, thou maist then [Page 329] go with boldnesse to the throne of grace, and finde helpe 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 sweetnesse and true comfort here in this world, and thou shalt be sure also to go to heauen and to be saued: and that is an excellent comfort.

Againe for a second vse, is it so that Gods children and Ʋse 2 onely Gods children are sure to find sweetnesse and comfort here in this world, How onely we may lay claime to hea­uen. and are sure also to go to heauen and to be saued? then we must looke that we lay claime to heauen one­ly as we are the children of God, and haue right to it as adop­ted sonnes in and through the merits of Christ: and we are to renounce all things in our selues, and not as blind and igno­rant persons do, hope to be saued for our good meaning and good dealing; yea we must go out of our selues, and looke to be saued onely as we are the adopted sonnes and daughters of God in and through Christ.

Yea will some say, Obiect. (here they that stand against iustifica­tion in Gods sight by the merit of Christ his actiue obedi­ence, will be readie to take hold and say) are we to lay claime to heauen 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 actiue obedience to our iustification in the sight of God, and to giue vs right and title to heauen? we are by Christ (we beleeuing in him) freed from the guiltinesse and punishment of our sinnes, and through Christ we are adopted to be the children of God, and as we are the adopted sonnes of God, we haue right and title to heauen, and therefore there is no need of Christ his actiue obedience, but we are iustified onely by Christ his death and passiue obedience.

To this I answer. Such as are iustified by Christ, Answ. are also adopted to be the children of God, and haue receiued 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 Sonne of God made man, and his vo­luntarie subiection to the Law of God, and his fulfilling of it. So saith the Apostle in expresse words, Galat. 4.4.5. God sent [Page 330] forth his Sonne made of a woman, and made vnder the Law, not borne but made, that he might redeeme them which were vnder the Law, that we might receiue the adoption of sonnes. The obe­dience of the Sonne of God, made man, and made vnder the Law, is that which freeth true beleeuers from vnder the Law, and giues them the adoption of sonnes. Christ as the naturall Sonne of God is heire of his fathers kingdome: and true be­leeuers as adopted sonnes and daughters of God, haue right and title to the same inheritance. Now Christ his mediation yeelds them the grace of adoption, and his mediation is his holy incarnation, and his fulfilling of the Law, and his suffe­ring for sinne: and therefore Christ his actiue obedience is needfull to our iustification in the sight of God, and to giue vs right and title to heauen: and we are to lay claime to hea­uen onely as we are the adopted sonnes 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 generalitie of the Apostles proposition. The Apostle here puts it downe generally, As many as are led by the Spirit of God, they are the sonnes of God.

Doct. 2 The point is this, That whosoeuer they be that are led by the Spirit of God, God respects not the state, condition, or degree of mē in the world, in bestowing his grace and adoption. they are the children of God, whether they be high or low, rich or poore: 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, dignitie, or priuiledge in the world, that is any helpe or furtherance to men, nor any meannesse or basenesse of place, calling, or de­gree in the world, that is an hinderance to them in obtaining Gods grace and fauour; there is no respect of persons with the Lord; there is neither Iew nor Grecian, there is neither bond nor free, there is neither male nor female, but all are one in Christ Iesus. Whosoeuer he be that truly feares God, and works righteousnesse, and shewes forth the power of grace, that he is led by the Spirit of God, Ʋse. Comfort for poore despi­sed ones truly fearing God. is assuredly the child of God. Here is then matter of sweet comfort for poore despi­sed ones that truly feare the Lord; dost thou truly feare God? [Page 331] dost thou find the power of grace in thine heart? art thou led by the Spirit of God? and yet art thou poore, and of meane place and condition in the world? and art thou despised of great ones in the world? do proud rufflers looke bigge on thee, and account thee not worthie to wipe their shooes? Care not for it, comfort thy selfe with this, thou art a child of God, and thou art as highly in the fauour of God as the grea­test Monarch in the world, yea thou art more deare and pre­cious to the Lord then the greatest man in the world he be­ing not the child of God. It is not thy pouertie, nor thy mean­nesse and basenesse of condition in the world, that can hin­der thee from hauing part with Christ, and from hauing in­terest in Gods speciall loue and fauour: and let that comfort thee, and cheare vp thy heart, when thou art most poore and most despised in the world.

In the next place obserue we, the Apostle here makes the leading, guiding and conducting of men by the Spirit of God, to be an infallible proofe of their adoption; he affirmes that they are the adopted sonnes and daughters of God, who­soeuer they be that are led by the Spirit of God. Yea we see it is the verie proposition of the Apostle, that as many as are led by the Spirit of God, they are the sonnes 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 Doct. 3 of God, leading and guiding them in speciall manner, An infallible euidence of adoption is the speciall leading, gui­dance & con­duction of men by the holy Spirit of God. they are vndoubtedly the children of God. Such men or women as are by the speciall worke of Gods Spirit acted, moued, and guided, the holy Spirit of God enlightening their minds to vnderstand the will of God reuealed in his word, and to dis­cerne 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 speciall mo­tion, and guidance, and conduction of the Spirit of God ne­cessarily; they that are thus acted, moued, and guided by the holy Spirit of God, are certainly the children of God. This [Page 332] speciall leading, guidance, and conduction of them by the hand of the Spirit of God, is an infallible euidence and proofe of their adoption, that they are the adopted sons and daugh­ters of God. And to this the Apostle giues further plaine e­uidence. Galat. 5.18. Gal. 5.18. (saith he) If ye be led by the Spirit, if ye be acted, moued, and guided by the speciall worke of the Spirit, ye are not vnder the Law: for of that he spake in the verse foregoing, ye are not vnder the Law; as if he had said, ye are not vnder the rigour and curse of the Law, ye are freed from it, and ye are vnder grace: for as the Apostle saith, Rom. 6.14. Rom. 6.14. ye are then iustified by Christ, and freed from the curse of the Law, and ye are vnder the speciall grace and fauour of God, and ye are in the state of Gods children. 1. Ioh. 4.13. 1. Ioh. 4.13. saith Saint Iohn, Hereby we know that we dwell in him and he in vs, that we dwell in God and God in vs: that is, we haue fellow­ship and communion with God, Because he hath giuen vs of his Spirit. Because we find and feele the speciall worke of the holy Spirit of God in vs, and that we are acted, moued, 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 owne soules, that we haue fellowship with God, and so are the adopted sonnes 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.

Reason 1 First, the speciall leading, and guidance, and conduction of men by the hand of the Spirit of God, is a worke of the Spirit that followes regeneration. Men are regenerate, they are first borne of God, or borne of the Spirit, and then they are acted, moued, and guided in their mindes, wils, and affe­ctions, and in their words and actions, in speciall manner by the same Spirit, as the Lord promised by his Prophet, Ezech. 36.26.27. that he would first giue his people a new heart, and put a new spirit within them, euen his owne good and holy Spirit, and then he would cause them to walke in his statutes, and keepe and do them.

Againe, the speciall leading, and guidance, and conducti­on Reason 2 of men by the hand of the holy Spirit of God, is a certaine euidence of their being in Christ; for howsoeuer the Spirit of God haue his worke in all creatures, and he works in men diuersly, yet he works on none powerfully and effectually, acting and mouing them, to mind, will, affect, and do good things willingly, but onely in the members of Christ: and Christ and the powerfull and effectuall working of his Spirit are neuer found asunder, they are neuer seuered one from the other. And therefore it being so, that the speciall leading, guidance, and conduction of men by the hand of the holy Spi­rit of God, is a worke following their regeneration, and is al­so a certaine euidence 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 speciall manner, so as now they are acted, moued, and stirred forward by the speci­all worke of Gods Spirit to good things, in their minds, wils, and affections, are vndoubtedly the children of God. And it must needs be, that the speciall leading, guidance, and con­duction of men by the good hand of the holy Spirit of God, is an infallible euidence and proofe of their adoption, that they are such as are the adopted sonnes and daughters of God.

Now this truth discouers, that ignorant persons, such as Ʋse. 1 are ignorant of God, of the will of God reuealed in his word, Ignorant per­sons haue no good eui­dence that they are Gods children. cannot possibly haue any good euidence to the comfort of their owne soules, that they are in the number of Gods chil­dren. Ignorant persons are so far from being acted, moued, & guided by the good hand of the holy Spirit of God in speci­all manner, as that they are not yet partakers of the first worke of Gods Spirit in those that belong to God: Note. for illumination is the first worke that the Spirit of God workes in them that belong to Gods election; now ignorant persons are not partakers of that first worke of the Spirit, they are not enlightened, they are yet in their naturall blindnesse and darknesse, the holy Spirit of God hath not yet set his hand to worke in them at all to their sanctification, and therefore they cannot possibly [Page 334] haue any good euidence to their comfort, that they are such as belong to God; they may sooth vp themselues as com­monly they do, that their case is good enough, that they are not booke learned, and therefore they hope God will hold them excused: but alas, they deceiue themselues, 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 deliuered discouers, that ciuill ho­nest persons, such as are onely ciuilly honest, neither haue, nor possibly can haue any good euidence, to the comfort of their owne soules, that they are in the number of Gods children: for why, they liue not as they are acted, moued, and guided by the good hand of the holy Spirit of God in speciall man­ner; no, they onely liue as they are led by the light of naturall reason, or by the common grace of Gods Spirit, euen 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 speciall working in their minds and hearts, and in ordering and guiding of their words, and workes, and acti­ons. And therefore if ciuill honest persons thinke that they haue good euidence and proofe of their adoption, that they are the adopted sonnes and daughters of God, they are ex­ceedingly deceiued, their owne hearts deceiue them: and let such persons as are onely ciuilly honest take notice of it.

Ʋse. 2 Againe, for a second vse: Is it so that the speciall leading, guidance, The leading, guidance, and conduction of men by the flesh and by Satan, what it proues. and conduction of men by the good hand of the holy Spirit of God, is an infallible euidence and proofe of their adoption? doth it manifest and proue both to them­selues and to others, that they are the sonnes 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 euidence and proue to them? Surely it must needs proue to them that they are the children of Satan, that they are the sonnes and daugh­ters of the diuell, as the Apostle saith, Romans 6.16. Rom. 6.16. His [Page 335] seruants ye are to whom ye obey: so indeed it may be truly said, his sonnes and daughters ye are by whom ye are led Art thou then whosoeuer thou art, art thou (I say) led by the lusts of thine owne heart? dost thou follow and obey thine owne corrupt and sinfull lusts? dost thou do the will of the diuell in sinning against God? thou dost thereby euidence both to thy selfe and to others, that thou art a child of the diuell; and a man may be bold to say, that thou art a limme of the diuell: there is warrant so to speake from the mouth of the Lord Ie­sus, Ioh. 8.44. Ioh. 8.44. Ye are of your father the diuell: And why so? Why the lusts of your father ye will do. So indeed if thou do the lusts of the diuell, if thou be once taken of him at his will. 2. Tim. 2.16. 2. Tim. 2.16. if thou suffer thy selfe willingly to be led by the diuell, and he leades thee to pride, to couetousnesse, and to drunkennesse, 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 diuell, and that is a state and condition most wret­ched and damnable. Thou lyest open to all the plagues and iudgements of God in this world, and to the eternall wrath and vengeance of God in the bottomlesse pit of hell: a con­dition to be thought on with trembling. Ʋse. 3

I come to a third vse of the point: Comfort to such as finde themselues led by the good Spirit of God in spe­ciall manner. Is it so that the speciall leading, guidance, and conduction of men by the good hand of Gods Spirit, is an infallible euidence and proofe of their adoption? then here is matter of sweete comfort for all such as find themselues acted, moued, guided, and led by the good Spirit of God in speciall manner: they may thereupon con­clude, to the comfort of their owne soules, 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 euerie one of vs labour to finde in our selues. The diuell will suffer thee to say, I am the child of God, and I hope to be saued; but wouldst thou haue good euidence of it, that thou art in­deed the child of God, euen such euidence as will comfort thine owne soule in time of triall, and silence the diuell when he shall call thy state into question, and put thee to the triall? [Page 336] then neuer rest till thou find that thou art led by the Spirit of God, that thou art acted, moued and guided by the good hand of the holy Spirit of God in speciall manner, and that he hath a speciall working in thy mind, will, and affections, and in thy words and actions.

Quest. Thou wilt say, How shall I know that?

Answer. I answer thee, by two things especially.

1 First, if thou find that thou walkest in Gods wayes, in the wayes that God hath appointed thee to walke in, both in re­spect of thy generall and particular calling: if thou walke on in the way of truth, and in the way of Gods statutes, and in the path of Gods Commandements, as Dauid speakes, Psal. 119.33.35. Psal. 119.33.35. if thou walke on in the way of holinesse, and feare of God, in the way of humilitie, in the duties of the worship and seruice of God, and in the duties of thine owne particular calling, and that in conscience towards God, en­deuoring therein to approue thine heart to God, and kee­ping thy selfe within the bounds of thine owne place and calling, wherein thou hast the promise of Gods speciall pro­tection, Psal. 91.11. Psal. 91.11. He will giue his Angels charge ouer thee, to keepe thee in all thy wayes. If thou thus walke on in good wayes, it is the Spirit of God that leades thee: when men straggle and wander into by-pathes of error and sinne, it is the diuell that leades them.

2 Secondly, if thou finde that thou walkest on in Gods wayes, in the wayes that God hath appointed thee to walke in, with chearfulnesse 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 heauily and drow­sily, and as we say with leaden heeles, or he maybe drawne on in that way as a Beare is drawne to the stake, and then he is not led by the Spirit of God. But if thou walke on in Gods wayes, in the way of truth, in the way of holinesse, humilitie, and the like, with delight, it is the ioy of thine heart to do the will of God, it is meate and drinke to thee to yeeld obedi­ence to the will of God, and the Commandements of God are not grieuous to thee, 1. Ioh. 5.3. thou art neuer so well as when [Page 337] thou art exercised in good duties, either of pietie and reli­gion, or of loue, mercie, equitie and iustice, or in the duties of thine owne particular place and calling; if it be thus with thee, certainly then thou art acted, moued, and guided by the good hand of the holy Spirit of God in speciall manner: and hereby trie thy selfe, and let euerie one of vs labour to come to this, let vs neuer rest till we find that we walke on in Gods wayes, in the wayes that he hath appointed vs to walke in, and that we walke in those wayes with chearefulnesse and delight. Thereupon we may certainly conclude, that we are led by the good hand of the holy Spirit of God, and that will yeeld vs 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 vs at all times.

For as many as are led by the Spirit of God.

By the Spirit of God, (as I shewed) we are here to vnder­stand the effect and worke of Gods Spirit. Now in that the Apostle here saith, As many as are led by the Spirit of God, you see he speakes of many, that are or may be led, and but of one Spirit of God, meaning by the Spirit, the worke of Gods Spirit. Note we briefly,

That the speciall worke of Gods Spirit is but one and the Doct. 4 same in many persons. Many persons may be, The speciall work of Gods Spirit is but one and the same in ma­ny persons. and many are acted, moued, and guided in speciall manner, by one and the same good hand of the holy Spirit of God, and there is but one and the same speciall working of the good Spirit of God in many persons. And indeed in all persons that are truly rege­nerate, howsoeuer the holy Spirit of God doth worke in the regenerate in different degrees, in some he workes more and in some lesse, yet his speciall 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 minde, and one and the same inclination of the will, and of the affe­ctions to good things, in all and euerie regenerate person: all regenerate persons are guided by the good Spirit of God, [Page 338] to know and vnderstand the same good things, euen the good things that God hath reuealed in his written word, and to mind, will, and affect the same good things, though in diffe­rent degrees.

Reason. For why, there is the same spirituall life, and the same I­mage of God, in all the regenerate, as the Apostle saith E­phes. 4 4. There is one bodie and one spirit. All the members of Christ are one bodie, and they are guided by one and the same Spirit, and therefore they all vnderstand, and know, and they all mind, will, and affect the same good things.

Ʋse. This I note, to shew that they deceiue themselues, whoso­euer they be, They deceiue themselues, who follow visions and re­uelations besides the writ­ten word of God. that thinke that they are guided by the Spirit of God, and that they follow the lending of Gods Spirit, who follow visions and reuelations besides the written word of God, as swelling Enthusiasts, Familists, Anabaptists do; they bragge of their priuate illumination by the Spirit, and they take on them the knowledge of some things without the word of God. Poore soules, they are deceiued, they are led with a spirit of error. The Apostle cals his preaching the mini­stration of the Spirit, 2. Corinth. 3.8. 2. Cor. 3.8. giuing vs to vnderstand, that the word and the Spirit are so nearely conioyned, that they must alwayes go together: the Spirit shineth in the word, and the word is powerfull by the Spirit, and the regenerate are taught of God indeed, Ioh. 6.45. Ioh. 6.45. but it is by the word of God, they are enabled to vnderstand the same good things, euen the good things God hath reuealed in his written word, To the Law and to the testimonie, (Isay 8.20. Isay 8.20.) If men speake 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 t [...]ue knowledge nor illumination, but a meere illusion of Satan.

Now further obserue we, that the Apostle here speaking of leading by the Spirit of God, the word here rendred led, being metaphoricall, and borrowed from blind men, or from yong children, or weake persons, he limits his speech to the children of God, to such as are alreadie begotten of God, [Page 339] and borne of the Spirit of God. Hence two things are fur­ther offered, I will speake of them in order.

First, hence we learne, that Gods children, and such as are Doct. 5 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 liue 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 speciall working of the holy Spirit of God, to make them to vnderstand, 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 continuall 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 Dauid knew well, and therefore after he was a man truly regenerate, he often called on the Lord, that he would still leade him, and guide h [...]m, and direct him by his good Spirit, and that he would make him actually and indeed to vnderstand, 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 alreadie 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 keepe it vnto the end. Giue me vnderstanding and I will keepe thy Law, yea I will keepe 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 couetousnesse. And Psal. 143.10. Psal. 143.10. he saith, the Lord was his God: he was perswaded that God was his father, and that he was his child, and yet he presently subioynes, Let thy good Spirit leade me vnto the land of righteousnesse. 2. Corinth. 3.5. 2. Cor. 3.5. the Apostle speaking of himselfe and of other able Mini­sters of the Gospell, who no doubt were truly regenerate, he saith, We are not sufficient of our selues to thinke any thing that is good: any good thing as of our selues, but our sufficiencie is of [Page 340] God. A plaine 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 continuall 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

Reason. The Spirit of grace is to the regenerate, as the soule is to the bodie of man that hath the soule in it; and as the bodie is by the soule quickened, and made able to moue, and able to see, to heare, and to smell, yet doth it neither moue, nor see, nor heare, nor smell, but as it is acted and moued by the soule; it is the soule that sees by the eye, and heares by the eare, 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 moued by the Spirit of grace. And therefore they haue still need of the continuall following grace of the Spi­rit of God, to make them actually to mind, to will, and affect, and to do good things.

Ʋse 1 And this for vse may serue in the first place for the hum­bling of vs, A speciall meanes to beate downe pride in vs. and for the beating downe of the pride of our hearts, and may teach vs not to ascribe any thing to our owne wit or strength, in that we mind, will, and affect, or do any thing that is truly good. We are readie to pride our selues in that we mind, will, affect, or do any good thing; yea some are so farre ouer carried in the pride of their hearts, as they foolishly thinke they are come to a perfection of holinesse in themselues. Alas, we are so farre from that, though we be truly regenerate, as that we cannot actually thinke, will, affect, or do any good thing, but as we are acted, moued, and helped by the continuall following grace of Gods Spirit. Dost thou [Page 341] mind, will, and affect good things? dost thou loue and like good things? and dost thou indeed do any good thing? Blesse 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 giue all the praise to the Lord, and magnifie his grace, both for thy abilitie 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 vse of the truth now deliuered, it serues Ʋse 2 to make knowne 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 finde themselues 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, wil, affect, and do good things, vnlesse the Lord vouch­safe vnto them the continuall following grace of his good Spirit. Now the Lord is pleased sometimes for causes best knowne to his holy Maiestie, as for this amongst the rest, as one speciall cause, to make his children know and acknow­ledge that it is of his grace that they thinke the least good thought, and that it is he that workes in them both the will and the deed, 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 vp to be earnest with the Lord in prayer, that he would vouchsafe to them the continuall guidance and conduction of his good Spirit, and his continuall following grace, with­out which they neither discerne nor walke 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 [Page 342] child of God, reach out by prayer for the hand or finger of Gods good Spirit, to leade thee in the way of truth and holi­nesse; yea turne thou the Lords precepts into prayers, say with Augustine, Da quod iubes, & iube quid vis: Lord giue that thou commandest, and command what thou wilt. And thus ought euery child of God to do in regard of this, that though he be regenerate, yet he cannot actually thinke, will, affect or do good, but as it is acted by the continuall 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.

Doct. 6 That Gods children are led by the Spirit of God. The holy Spirit of God is the leader and guide of Gods children, Gods childrē are led by Gods Spirit in speciall maner and he leades and guides them in speciall manner: for why,

He leades them by his speciall grace, euen by that grace of his that is proper to them, and which he communicates to none but to them; he reueales to them those things that o­thers are not acquainted withall, euen the deepe things of God, 1. Corinth. 2.10. He leades them by the still waters, Psal. 23.2. He leades them in the way of truth and holinesse, in the way that they ought to walke to life and saluation, as the Lord saith, Isay 48.17. I am the Lord thy God, which teach thee to profit, and leade thee by the way that thou shouldest go. And hereby further appeares to vs the excellent state of Gods children: Ʋse. The excel­lent state of Gods childrē in regard of their leader, discouered. they haue the holy Spirit of God their leader and guide in speciall manner, and therefore they cannot possibly miscarrie. Art thou a child of God? hath the holy Spirit of God begun to leade thee in the way of truth and holinesse? Feare not that thou shalt faile or miscarrie, it is but thine owne corruption and weakenesse that makes thee thinke so, if thou haue that conceit that thou shalt faile, and not be able to hold out in time of triall, feare it not, comfort thy selfe 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 gi­uen [Page 343] thee his hand, and taken thee by the hand, to leade thee in the right way that leades to life and saluation, and will he faile to bring thee thither? no, no, assure thy selfe he will leade thee on by his grace with daily increase of it, till thou come to the end of thy race; he hauing begun in thee his speciall worke of grace, he will finish it, Philip. 1.6. Neither the diuell with his temptations, nor the world with her allurements, nor persecutions, nor death, nor graue, nor hell, shall disap­point thee of comming whither the holy Spirit of God in­tends to bring thee, and that is into the land of euerlasting rest, euen into Gods heauenly kingdome of happinesse and glorie; he is able to breake thorow all difficulties. Come we now to the 15. verse.

IN this Verse the Apostle proues that he put downe in the verse before, That they that are led by the Spirit of God, they are the sonnes of God. His argument here is from the propertie of that Spirit that is working in them, that it is the Spirit of adoption, that they haue receiued the Spirit of adoption, and therefore they are the children of God. And this the Apostle puts downe with particular instance in the beleeuing Romans, that they haue receiued the Spirit of adoption, and to that he opposeth the spirit of bondage, denying that to be receiued by them: for saith he, Ye haue not receiued the spirit of bondage, but ye haue receiued 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 feare in them. Am­plified by the time in the word againe, Ye haue not receiued the [Page 344] spirit of bondage to feare againe: and that the Spirit of adoption now caused in himselfe, and in them, and in all true beleeuers, (for he changeth the person) and saith we, that is, caused in them inuocation, prayer, a calling on the name of God, yea a crying to God, expressing what title it made them giue to God, and how to stile him, namely, by the name of father, which the Apostle puts downe in two words signifying the same thing, Abba, Father: Ye haue receiued the Spirit of adop­tion, whereby (saith he) we crie Abba, Father.

So then the summe and substance of this verse, is a proofe, that such as are led by the Spirit of God, are the sonnes 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, feare, and of the Spirit of adoption, namely, inuocation, and calling on the name of God, yea a crying to God, and calling him Abba, Father.

Interpretatiō.Let vs now examine the words touching the sence and meaning of them. Ye haue not receiued the spirit of bondage to feare againe, but ye haue receiued the Spirit of adoption. The word receiued, is here put for a feeling of the powerfull worke of the Spirit of God: for the Spirit of God is receiued when he workes effectually in the hearts of men. Ioh. 14.17. it is said, The world cannot receiue the Spirit, because the Spirit neuer workes powerfully in the world. Now by the spirit of bondage, and by the Spirit of Adoption, we are here to vnderstand one and the same Spirit, euen the holy Spirit of God, who is but one and the same, and yet hath seuerall operations and wor­kings in men, yea in the selfe 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 cals the Spirit of God the spirit of bondage and the Spirit of adoption, not with respect to the time before men be truly conuerted, and the time after true conuersion, as some do ex­pound this text; that the Spirit of God is to men before their conuersion a spirit of bondage, and after their conuersion 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, [Page 345] in respect of his different working in such as are truly conuerted, at seuerall times, as namely, at the beginning of their conuersion, and afterwards. As first, he is called the spi­rit of bondage, in that when he begins to worke in such as belong to Gods election to their conuersion, he discouers to them their sinnes by the Law of God, and what they haue deserued by their sinnes, and makes them see themselues for their sinnes bound ouer to the curse of the Law, to the wrath of God, and to eternall death and damnation, and so in a mi­serable bondage; and thereupon they are terrified, and affrigh­ted, and brought to a wonderfull amazement, feare and trem­bling, in respect of that they haue deserued by their sinnes, euen to crie out with them Act. 2.37. What shall we do? And that is the feare the Apostle here intends, caused by the spirit of bondage, when he saith, Ye haue not receiued the spirit of bondage, to feare: he addes againe: meaning as yet, or any more, as then you did in the beginning of your conuersion.

And secondly, the Spirit of God is called the Spirit of a­doption in that after men are by the worke of the Spirit con­uerted, and now beleeue in Christ, and are by him iustified, and in and through him adopted to be the sonnes of God, he doth then worke in them by the preaching of the Gospell a sense and feeling of Gods loue to them in Christ, and per­swades them that God is their father, and that by his speciall grace and fauour they are adopted to be his children in and through Christ Iesus: he doth witnesse 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 workes adop­tion, and also workes the sense of it in the hearts of true be­leeuers. Whereby, or by whom, that is, by which Spirit. We. You, and I, and all true beleeuers. Crie Abba, Father: that is, call on God earnestly and feruently, with a childlike boldnesse and confidence: we call on him as our gracious and louing father in Iesus Christ. The word is here doubled, [...] [...]d est, pater, Pater noster. [...]. Abba, Father, and so in the originall, one an Hebrew or Sy­riacke word, & the other a Greeke word, one to expound the [Page 346] other, and to signifie the greater vehemencie, as if he had said, whereby we crie Father, Father. Thus then conceiue we the meaning of the words of this verse.

For ye do not yet or now any more feele the powerfull worke of the holy Spirit of God in your selues, discouering to you your sinnes by the Law of God, and making you see your selues for your sinnes bound ouer to the curse of the Law, to the wrath of God, and to e­ternall damnation, thereby working in you a wonderfull amaze­ment, feare, and trembling, and an holy despaire, in respect of that you deserue for your sinnes, as you did in the beginning of your con­uersion: but now you feele the holy Spirit of God working in you powerfully by the preaching of the Gospell, a sense and feeling of Gods loue to you in Christ, and perswading you that God is your Father, you by his speciall loue and fauour his adopted children in and through Christ Iesus; by which holy Spirit of God thus wor­king in vs, both I and you, and all true beleeuers are able, and do call on God earnestly, and feruently, and with childlike boldnesse and confidence, as our gracious and louing father in Iesus Christ, yea we call on him with vehemencie, and feeling affections, Father, Fa­ther.

Now from the Apostles argument, by which he proues that such as are led by the Spirit of God are the children of God, because they haue receiued the Spirit of adoption, wit­nessing to them Gods loue to them in Christ, I forbeare to speake, we shall more fitly speake of that in the next verse.

In the first place here obserue we, the Apostle saith, the be­leeuing Romans had not now the Spirit working in them as a spirit of bondage, as they had in the beginning of their con­uersion, but now they felt him working in them as a Spirit of adoption; they had not receiued the spirit of bondage to feare againe, but they had receiued the Spirit of adoption: whence we are giuen to vnderstand thus much.

Doct. 1 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 discouers to them by the Law of God their sinnes, and what they haue deserued by them, euen the curse of the [Page 347] Law, the wrath of God; and thereby he brings them to a­mazement, feare, and trembling. And then he workes in them by the preaching of the Gospell a sense and feeling of Gods loue to them in Christ, and a perswasion 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 sinnes, and of the wrath of God due to them for their sinnes, and then he raiseth them vp by the Gospell, with com­fort in Christ, in the apprehension of Gods loue to them in and through him. Hoze. 6.1.2. And this is that the people speake of in Ho­zea 6.1.2. Come (say they) let vs returne to the Lord, for he hath spoiled, and he will heale vs: he hath wounded vs, and he will bind vs vp. After two dayes will he reuiue vs, and in the third day he will raise vs vp, and we shall liue in his sight. Where we see plain­ly the Lords order: first he wounds, and then he binds vp: he humbleth, and then he raiseth vp 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 sinnes, euen of that sinne of crucifying Christ, and what they had deserued by that sinne, and so to vtter a­mazement in themselues, so as they cryed 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 vp with comfort in the assurance of the pardon of their sinnes. And thus dealt the Lord Iesus with Saul, Acts 9.4.6. Act. 9.4.6. we reade that he cast him downe to the earth, he humbled him, he brought him to trembling and astonishment, and then he lif­ted him vp againe with comfort. Thus indeed deales the ho­ly Spirit with all that belong to Gods election. And the rea­sons why he thus deales are these.

First, the Lord hath so appointed, that his elect should be Reason 1 humbled and brought to see themselues in bondage, euen bound ouer to the curse of the Law, and wrath of God, and then set at libertie by grace. Isay 61.1. the Prophet brings Christ thus speaking, The Spirit of the Lord God is on me, and the Lord hath annointed me, he hath sent me to preach good ty­dings vnto the poore, to bind vp the broken hearted, to preach li­bertie [Page 348] to the captiues, and to them that are bound, the opening of the prison.

And againe, secondly, the holy Spirit of God knowes well, that none are fit to receiue comfort but such as are truly humbled with the sight of their sinnes, and of the wrath of God deserued by their sinnes: and he knowes well that the fallow ground of mens hearts must first be plowed and fur­rowed, and then the seed of grace and comfort cast into them, Ierem. 4.4. Breake vp your fallow ground, and sow not a­mong the thornes. 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 sinnes, and of the wrath of God due to them for their sinnes; and then he raiseth them vp by the Gospell with comfort in Christ, in the apprehension of Gods loue to them in and through Christ.

Ʋse 1 Now then for the vse: first this discouers, that the opening and expounding of the Law of God, The opening of the Law of God and the applying of it to the disco­uering of mēs sinne, is very needfull. and the applying of the Law to the discouering of the sinnes of men, and what men deserue by their sinnes, is verie needfull. And men do vniust­ly except against the Ministers of the word, in that they as occasion is offered, do in the preaching of the word lay mens sinnes open, yea their particular sinnes, and tell them plainly, that hell and damnation is due to them for the same. Oh men cannot abide this, they would heare of nothing but the Gos­pell, nothing but mercie: 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 sinnes, and of the wrath of God due to them for their sinnes, that so he may raise them vp by the Gospell 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 discouering of sinne, and what men deserue by the same, is a needfull thing in the first place.

Ʋse 2 Men deceiue themselues who thinke that the Spirit of God is to them a Spirit of adoption, and yet neuer 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? [Page 349] doth he first humble them that belong to Gods election by the Law of God, and then raise them vp by the Gospell with comfort in Christ? Then learne we to take heed we de­ceiue not our selues, let vs not thinke that the holy Spirit of God is to vs a Spirit of adoption, and that it is he that doth witnesse to vs Gods loue in Christ, vnlesse we haue first found him to vs a spirit of bondage, that he hath brought vs to a sight of our sinnes, yea of our particular sinnes, and of Gods wrath due vnto vs for our particular sinnes, and that in regard of them our hearts haue bene wounded, and that we haue bene terrified and affrighted in regard of our particular sins. Alas, thousands in the world content themselues with a gene­rall sight of sinne, as haply when Gods hand is on them in some grieuous affliction, they can then say we are sinners, yea we are great and grieuous sinners, God helpe vs: and they content themselues with some light vanishing touch of con­science, causing them to send out a naturall sigh or sob, as the bruite beast groanes vnder the burden, but their hearts were neuer truly pressed and broken with the weight and burden of one particular sinne, and so they deceiue themselues. We must come to this, euen to haue our hearts smitten and woun­ded, and broken, in regard of our particular sinnes: and if we neuer felt this, the comfort we frame to our selues in Christ is not the comfort of Gods children. Hast thou bene a lewd wicked wretch, and didst thou neuer yet find thy selfe hum­bled, and terrified, and affrighted with the sight of thy par­ticular sinnes? Surely then Iudas was nearer heauen then thou art as yet. We must euerie one come to this in some measure, we must in some measure be humbled and broken for our particular sinnes, I say in some measure: Note. for all that belong to Gods election are not in the like measure humbled and broken for their sinnes, in the beginning of their conuersion, the Lord in his wise disposition humbleth some men more and some lesse. Lydia and the Iaylor, Act. 16. are pregnant examples to this pur­pose, they being but newly conuerted were able to eate and drinke, and to reioyce, and yet euerie one must in some mea­sure be humbled for his particular sinnes; and we must euery [Page 350] one of vs finde the holy Spirit of God to be to vs 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 vs to a sight of our sinnes, yea of our particular sinnes, and that we haue bene terrified with a sight of them, and with an apprehension of Gods wrath due to vs for the same; we do but in vaine imagine that the Spirit of God is to vs a Spirit of adoption, and that it is he that doth witn [...]sse to vs the loue of God in Christ. And therefore this we must labour for, and neuer 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 comfor vs, and is to vs a Spirit of adoption.

But ye haue not receiued the spirit of bond [...]ge to feare againe: but the Spirit of adoption, &c.

In the next place obserue we, the Apostle here saith, it was the Spirit of God that wrought in the beleeuing Romanes at the beginning of their conuersion as a spirit of bond [...]ge, cau­sing then a feare 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 Gospell a sense and feeling of Gods loue to them in Christ, perswading them that God was their father in and through Christ. Now the doctrine hence offered is this.

Doct. 2 That it is the Spirit of God that workes both by the Law and by the Gospell, The Spirit of God makes both the Law and the Gos­pell preched effectuall. and makes both the Law and the Gos­pell preached to haue a kindly working in the soules of men. It is the Spirit of God that workes humiliation by the prea­ching of the Law, and it is also the Spirit of God that works comfort by the preaching of the Gospell. The holy Spirit of God makes the preaching of the Law and of the Gospell to become effectuall, and to haue th [...]ir proper worke and effect in the hearts and soules of men and women: and without the Spirit of God neither the Law preached hath power to bring men to a sight of their sinnes, and to worke in them feare, terror, and amazement in the apprehension of Gods wrath [Page 351] due to them for their sinnes; or the Gospell preached hath power to worke in them that are humbled for their sinnes any sense and feeling of Gods loue to them in Christ, or any true sauing 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 leade thee by the way that thou shouldest go. I teach thee to thy profit & to thy comfort and vnlesse I teach thee, thou canst not reape either profit or comfort by any tea­ching whatsoeuer. And hence it is y ^t the Lord saith, Isay 57.19. Isay 57.19. I create the fruite of the lips to be peace: peace vnto them that are afarre off, and to them that are neare, saith the Lord. And to the same purpose speakes the Apostle most plainly, 1. Cor. 3.6.7. 1. Cor. 3.6.7. I haue planted, Apollos watered, but God gaue the increase. So then neither is he that planteth any thing, neither he that wate­reth, but God that giueth the increase. Paul may plant, and A­pollos water, but it is the Spirit of God alone that makes the word profitable and fruitfull 2. Corin. 4.6. the Apostle saith, that by the same almighty power whereby the Lord brought light out of darknesse at the first creation of all things, doth he shine in the hearts of men, to giue the light of the knowledge of the glory of God in the face of Iesus Christ. It is the mightie pow­er of God, euen that power by which he brought the light out of darknesse at the first creation, that makes men sauingly to apprehend, to know, and to vnderstand the sweet com­forts of the Gospell. And to these we might adde 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 Gospell and makes both the Law and the Gospel preached to haue a kindly working in the soules of men, and that it is the holy Spirit of God that workes humiliation by the preaching of the Law, and that works also true and sauing comfort by t [...]e preaching of the Gospell. And there be also reasons and grounds of this truth. As

First both the Law and the Gospell are the breath of the Reason. 1 holy and good Spirit of God, he is the author of them both, he gaue them a being, and it is he that puts life and quicke­ning into them.

Reason. 2 Againe, secondly, the Law and the Gospell 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 physicall and na­turall instruments, as hauing vertue in themselues, as com­pounds of herbes, or the like giuen for physicke, are naturall meanes of health; the Law and the Gospell are not instru­ments of that nature, but onely signifying and restifying in­struments: and therefore this we may resolue on as a certaine truth, That it is the holy Spirit of God that makes both the Law and Gospell preached to haue their kindly working in the soules of men, and that it is he alone that works humilia­tion by the preaching of the Law, and that workes also sound and sauing comfort by the preaching of the Gospell.

Ʋse. 1 And for vse, first this may serue to arme and strengthen vs against offence in regard of this, Strength a­gainst offence arising from this, that the word of God truly prea­ched workes 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 Gospell are truly opened and expounded, and rightly applied, yet there all are not wrought on, but ma­nie still continue in their hardnesse, and go on in their sinnes, and are not reformed; yea the sharpest edge of the Law is blunted on the hardnesse of their hearts. We must remember it is the holy Spirit of God that workes both humiliation by the preaching of the Law, and that workes also true and sa­uing comfort by the preaching of the Gospell. The Spirit of God is like the wind, so compared, Ioh. 3.8. Ioh. 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 ne­uer so much paines, and should wish themselues with Paul, Rom. 9.3. Rom. 9.3. Seuered 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 powerfull and effectuall. Without question Christ preached most holily, and most powerfully, yet were not all wrought on that heard him: no, his disciples were not so tho­rowly wrought on as they ought to haue bene: he often re­proued [Page 353] them for their want of faith. And therefore we are not to stumble at it, and to thinke it strange, that some are wrought on by the word of God truly preached, and others still continue in their hardnesse and sinnes vnreformed.

And for a second vse of the point. Is it so that it is the Ʋse. 2 holy Spirit of God that makes both the Law and the Gos­pell to haue their kindly working in the soules of men? We are not to rest on the excellencie of a­nie mans gift in preaching, as sufficient to make the word prea­ched effectu­all. Then learne we not to rest on the excellencie of any mans gift in preaching, as able and sufficient to make the word preached to haue a kindly working in our soules. Indeed a good gift that way is a good meanes, but be a mans gift neuer so ex­cellent, it is but a meanes, and it is from the good hand of God, and power of the holy Spirit of God, that alone makes mans preaching effectuall, be his gift neuer so excellent. And when we come to the hearing of the word of God, Neither are we to rest on any excellen­cie of wit or vnderstāding in our selues, for conceruing the word of God, or profiting by it take we heed that we rest not on any excellencie of wit, or vnderstan­ding in our selues, as if we were able to conceiue the word of God and to profit by it, by any strength or abilitie in our selues: no, no, when we go to a Sermon, pray we with Dauid, Psal. 119.18. Lord open mine eyes, that I may see the wonders of thy Law, and the secrets of thy Gospell: Lord let thy good Spirit make thy good word both in the instructions and com­forts of it, to haue a kindly working in my soule. And on this ground learne we not to rest in that we conceiue out of the word of God by our owne heads, nor yet in that we barely conceiue by the teaching of others, for so we shall haue but a generall notion, and a vanishing speculation of the good word of God, and that will faile vs in time of triall: but let vs be earnest with the Lord in prayer, that he would also in­wardly teach vs by his good Spirit, and that his holy Spirit would instruct vs, and comfort vs, and cause his good word to haue the proper and kindly working in our soules: and when thou findest the word of God kindly working on thy soule, 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 vp, and thy wearie soule refreshed, cheared vp, and comforted by the preaching [Page 354] of the Gospell, acknowledge that to be the speciall worke of Gods holy Spirit, and [...]lesse him for it: all the praise and all the glorie of that worke belongs to him alone. Thou seest many others partakers of the same meanes that thou art, and that heare the same Sermons that thou dost, and yet still they go on in their hardnesse, and in their sinnes without any remorse or touch of conscience, and so are farre 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 thy selfe then they are, thy heart was once as fast lockt vp 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 meere goodnesse and mercie hath put that difference betweene thee and them, and blesse him for it.

Now further, in that the Apostle saith, the beleeuing Ro­mans had not receiued the spirit of bondage to feare againe, but they had receiued the Spirit of adoption, that is, they had not the Spirit of God powerfully working in them, discoue­ring sinne to them, and making them see themselues for their sinnes bound ouer to the curse of the Law, and thereby cau­sing feare, amazement, and trembling in them, Againe, 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.

Quest. 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 loue to him in Christ, may at any time againe, and after that, haue the Spirit of God wor­king in him as a spirit of bondage, bringing him to a sight of his sinnes, and making him see himselfe for his sinnes bound ouer to the curse of the Law, and thereby causing in him a­stonishment, and feare, as he had in the beginning of his con­uersion, when the Spirit of God began to worke on him to his conuersion, or no?

Answ. To this I answer, No, he cannot, a child of God that hath now receiued the Spirit of adoption, euen the Spirit of God witnessing Gods loue to him in Christ, can neuer after that [Page 355] 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 feeles Gods loue shed abroad in his heart by the Spirit of God giuen to him, may by reason of some sinne he hath fallen into, feele his conscience terri­fied and affrighted, and he may feele in himselfe wonderfull terrors, and feares, and amazement; yea he may thinke him­selfe for a time no better then a reprobate, and a verie cast-a­way: but that is not properly the working of the Spirit of God in him, but indeed that is the worke of his owne cor­ruption still abiding in him. As Bradford Bradford. the holy Martyr said well, Our cecitie, and blindnesse, and corrupt affections, do often shadow the sight of Gods seed in Gods children, as though they were plaine reprobates, whereof it commeth, that they praying according to their sence, but not according to truth, desire of God to giue them againe his Spirit, as though they had lost it and he had taken it away, which thing God neuer doth indeed, although he make vs to thinke so for a time. These are his words; whence it is cleare, that the amazement, terrors, and feares that are in a child of God af­ter some sinne committed by him, and his thinking of him­selfe for a time no better then a reprobate and a forlorne per­son, are not properly wrought in him by the holy Spirit of God, but they come from his owne blindnesse, and from his owne weakenesse and corruption still abiding in him. The worke of the Spirit of God in a child of God at such a time is to another purpose, euen to make him crie with Dauid, Psal. 22.1. My God, my God, why hast thou forsaken me? Where we see, that Dauid according to the sence and iudgement of flesh, still felt himselfe forlorne, and vtterly reiected of God, yet the Spirit of God had another working in him, that made him by faith to apprehend the hidden mercie of God, and to say, My God, my God: and thus it is with a child of God after some sinne committed by him. And therefore though a child of God after some sinne committed, may haue amazement, terrors, and feares, yet those terrors and feares come not properly from the holy Spirit of God in him, but [Page 356] from his owne corruption still abiding in him. Note. And the Spirit of God neuer workes in a child of God after he hath receiued the Spirit of adoption, as a spirit of bondage.

Now in that the Apostle here saith, the beleeuing Romans had not receiued the spirit of bondage to feare againe, that is, they had not now the holy Spirit of God working in them to their deiection & humiliation by the Law, as they had in for­mer times: hence a question may arise; it might haue bene more fitly handled before, but I hope it wil not now be vnsea­sonable. Quest. I say, a question may arise, namely, Whether the holy Spirit of God do bring men to a sight of their sinnes, and worke in them a sense and feeling of their sinnes, and what is due to them for their sinnes, 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 sinnes, and worke in them a true sense and feeling of their sinnes, and a true touch of conscience for them, and make them to see what is due to them for their sinnes, or no?

Answer. 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 sinnes, yea of some particular sinnes, namely, some grosse sins; as Abimelech knew by the light of nature, that the grosse act of adulterie was a sinne, Gen. 20.9. Genes. 20.9. And he workes in them sometimes by the light of nature, some touch of conscience for sinne, namely, some confused touch of conscience, as the heathen had sometimes some confused touch of conscience for sinne, and thereupon they had a conceit and an apprehen­sion of infernall furies that should torment men for their sinnes, and they gaue speciall names to those furies, as Neme­sis, Eumenides, Alecto, and such like: and they imagined that those furies should torment men for their sinnes after diuers manners, as some they should burne with torches, and sting some with adders, and the like: yea they had a conceit that for some foule sinne committed, they should neuer be in quiet till they had offered some sacrifice. Thus farre the heathen [Page 357] were able to see their sinnes by the glimmering light of na­ture. And thus sometimes the holy Spirit of God works in men a confused touch of conscience for sinne by the light of nature, but the Spirit of God neuer brings men by the light of nature to a sight of their inward corruptions & sinnes, and to see the rebellions of their hearts to be sinne, neither doth he euer worke in men by the light of nature any sound touch of conscience for any particular sinne; 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 sinnes, as Rom. 3.20. Rom. 3.20. By the Law comes the knowledge of sinne. And Rom. 7.7. Rom. 7.7. The Apostle saith I had not knowne sinne but by the Law. And onely by the Law of God opened and rightly applyed, doth the holy Spirit of God bring men to a thorow and sound touch of conscience for particular sinnes, as Rom. 4.15. Rom. 4.15. The Law causeth wrath: the meaning is, it accuseth men for the transgression of it, and condemnes them, and so makes them see themselues liable to the wrath of God, and to eter­nall death and damnation. And not to passe from this with­out some short vse of it,

Let vs take heed on this ground we deceiue not our selues: Ʋse 1 we may see our sinnes, yea our particular sinnes, Beware of de­ceiuing your selues touch­ing the sight of sinnes 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 vs 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 grosse sins, and we haue onely a confused touch of conscience for our sinnes: if we rest in that, we deceiue our selues, let vs neuer rest till we find that we are brought to a sight of our particu­lar sinnes, yea of our inward corruptions, and that there is wrought in vs a thorow and sound touch of conscience for our particular sins. That only is the worke 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 belee­uing Romanes 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 [Page 358] of God had not left them in their deiection, and in their amazement, and in their terror and feare which he wrought in them by the preaching of the Law, but was now working in them to their comfort, witnessing Gods loue to them in Christ: and hence we are giuen to vnderstand thus much.

Doct. 3 That though the holy Spirit of God do worke in them that belong to Gods election in the beginning of their con­uersion, The terrors and feares Gods Spirit works in Gods cho [...]en, are as preparatiues to their consolation and comfort. terror, feare, and amazement in the sight of their sinnes, and of Gods wrath due to them for the same, yet he leaues them not in that terror, and feare, and amazement, but he further workes in thē to their comfort. The holy Spirit of God workes terrors and feares, with which he is pleased to humble those that belong to God for a time, but as pre­paratiues to their consolation and comfort: they are but as the needle to the threed, as the needle in sowing makes way for the threed, so do terrors and feares 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 sinnes, yea of that sinne of crucifying Christ the Lord of life and glory, and on the sight of their sinnes he wrought in them terror, and feare, compunction, and pricking in their hearts, as the text saith vers. 37. Act. v. 37. yet he did not leaue them, but he further wrought in them to their comfort, he made them crie out, Men and brethren what shall we do? They did not altogether di­spaire of Gods mercy, but conceiued hope of remedie, and therefore desired to be instructed what they should do: and Peter further instructed them, and the holy Spirit of God fu [...]ther wrought in them to their sauing comfort. Galat. 3.24. Galat. 3.24. the Apostle saith, The Law is our Schoolemaister to bring vs to Christ. Now the Law onely discouers to men their sins, and what they haue deserued by their sinnes: it terrifies them with the curse, and with death and damnation due to them for their sinnes, and it shewes no remedie how to escape them: yet the holy Spirit of God doth not here leaue Gods elect, but he makes their humbling and their schooling by the smart rod of the Law, to be a preparatiue to their true [Page 359] and sound comfort: he workes further in them graciously, euen a sight of Gods mercie in Christ, and makes them flie to the throne of grace, and to seeke for helpe, and remedie, and comfort in Christ: he leaues them not in their terror, feare, and amazement wrought in them by the Law, but he further workes in them to their comfort. For why, to giue the reason of this truth.

The holy Spirit of God workes nothing in Gods elect but sauingly, Reason. he workes nothing in them but that which tends to their comfort and saluation: that which the Lord makes the maine end of the giuing of his word, and of the preaching of it, is doubtlesse driuen at and effected by the worke of the holy Spirit of God in them that belong to Gods ele­ction, and that is their comfort and saluation. The maine end of preaching the word of God, is to bring Gods elect to certaine hope of life and of saluation, and that is driuen at and effected in them by the worke of the holy Spirit of God. And therefore though the holy Spirit of God do worke in them that belong to God in the beginning of their conuersion, terror, feare, and amazement on the sight of their sinnes, and of Gods wrath due to them for their sinnes, yet he leaues them not in that terror, and feare, and amazement, but he fur­ther works in them to their comfort; and he makes the ter­rors and feares with which he is pleased to humble them for a time, but preparatiues to their consolation and comfort.

And this in the first place discouers a manifest difference of Ʋse. 1 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 discouered. In the elect he workes in the beginning of their conuersion, terror, feare, and amazement on the sight of their sinnes, and of Gods wrath due to them for their sinnes: yet he leaues them not in that terror and feare, but he further works in them to their comfort, and he becomes to them a Spirit of adoption. And the terrors and feares with which the Spirit of God is pleased to humble Gods elect for a time, are sauing terrors and feares, and the Spirit of God makes them tend to their comfort and saluation. But in the reprobate the holy Spirit of God workes terrors, and feares, and amazement on [Page 360] the sight of their sinnes, and of Gods wrath due to them for their sinnes, and then he leaues them in those terrors and feares, and so through their owne corruption, those terrors and feares tend to their destruction, and are but beginnings of euerlasting horror and confusion; and they bring forth in them either fearefull and finall desperation, as in Cain, in Saul, in Iudas, and such like, or further hardnesse of heart. As heate doth harden iron after it hath bene cast into the fire; so ter­rors and feares in the reprobate, on the sight of their sinnes, and of Gods wrath due to them for their sinnes, 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, feare, and amazement in them both; and on the sight of their sinnes, and of Gods wrath due to them for the same, in the one he workes sauingly, but in the other to their eternall horror and confusion.

Ʋse. 2 And for a second vse, is it so that though the holy Spirit of God worke in them that belong to Gods election, Comfort to them in whō the Spirit of God hath wrought ter­ror, feare, and amazement, on the sight of their sins, and hath not left them in that case, but hath begun to worke in them to their comfort. in the be­ginning of their conuersion, terror, feare, and amazement, on the sight of their sinnes, and of Gods wrath due to them for the fame, yet he leaues them not in that terror, feare, and a­mazement, but he further workes in them to their comfort? then hereupon learne to cheare vp thy selfe, whosoeuer thou art, in whom the holy Spirit of God hath wrought terror, feare, 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 giuen thee ouer to vtter desperation, which is the case of the reprobate, but hath be­gun to worke in thee to thy comfort.

Yea but, alas, thou wilt say, How shall I know that? I feele my conscience terrified, Quest. and wonderfully affrighted with the sight of my sins, and I cannot yet take hold of any comfort, I cānot beleeue the promise of mercy, I would giue the world, if it were mine to giue, for a dramme of faith, & I feare that I am a reprobate, and that the Lord will giue me ouer to vtter and finall desperation. How shall I know that the holy Spirit [Page 361] of God hath not left me in my terror, feare, and amazement, but hath begun to worke in me to my comfort?

I answer thee. Trie thy selfe by this: Answ. dost thou finde that thy terror, feare, and amazement, driues thee to seek to Christ? As the sense and smart of a wound in the body driues a man to seeke the bodily Chyrurgion: so doth the sense & smart of the wound of thy conscience driue thee to seek to Christ the hea­uen. Physition. Doth thy terror, feare, and amazement, make thee [...]eeke to God for mercie, pardon, and forgiuenesse of thy sinnes? Thou wilt say, I would faine seeke to God, but I can­not. Dost thou indeed desire to seeke to God for mercie, par­don, and forgiuenesse of thy sinnes? doth not thy terror driue thee from God, but driue thee to desire to seeke to God for mercie, and is thy desire a constant desire, seconded with a carefull vse of all good meanes? doth it make thee seeke to others for counsell, for comfort, and for the helpe of their prayers? and doth it make thee carefull of the vse of all good meanes both publique and priuate, that thou maist find mercie and comfort from the Lord? Then comfort thy selfe, thou art in the way to true comfort, and the holy Spirit of God hath not left thee in thy terror, feare, and amazement, but hath begun to worke in thee to thy comfort. And though thy case for the present be grieuous and painfull, yet assure thy selfe, the Lord hath a purpose to do thee good, and thy terrors and feares are but preparatiues to thy consolation and comfort. The holy Spirit of God will not leaue thee in thy terror, feare, and amazement, but he will after a time be to thee a Spirit of adoption, and thou shalt after a time feele the loue of God shed abroad in thy heart, sealed vp by the testi­monie of the holy and blessed Spirit of God: and therefore be of good comfort whosoeuer thou art.

I might here stand to shew, 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 loue to them in Christ; but of those things we shall speake more fitly in the next verse: one­ly one thing I will note briefly. In that the Apostle saith, the [Page 362] beleeuing Romans had receiued the Spirit of adoption, that is, they had the Spirit of God working in them a sense and feeling of Gods loue to them in Christ. Hence it is euident and cleare,

Doct. 4 That the sense and feeling of Gods speciall loue in Christ comes from the worke of the holy Spirit of God: The sense and feeling of Gods speciall loue in Christ comes onely frō the worke 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 loue to them in Christ. Rom. 5.5. the Apostle saith, The loue of God is shed abroad in our hearts by the holy Ghost which is giuen to vs. E­phes. 1.13. he saith, the Ephesians beleeuing the Gospell, they were sealed with the holy Spirit of promise. The holy Spirit of God did seale vp in their hearts the comforts and promises of the Gospell, the loue of God in Christ made knowne and promised in the Gospell. It was the holy Spirit of God that did seale vp to them, and gaue them a true sense and feeling of it: for why, not to enlarge the point.

Reason. It is the holy Spirit of God that knits Gods elect to Christ, and makes them one with him, in whom alone they are be­loued of God: and though they be loued of God in Christ from all eternitie, yet till they be actually knit to Christ by the bond of his Spirit, they cannot possibly haue any sense or feeling of that loue of God; and therefore doubtlesse it is onely from the working of the holy Spirit of God, that men or women haue any true sense and feeling of Gods loue to them in Christ.

Ʋse. How manie deceiue them selues tou­ching the fee­ling of Gods loue.And for the vse of this, it makes knowne to vs that thou­sands in the world deceiue themselues touching the appre­hension and feeling of Gods loue. Many bragge of it, that God loues them, and that they finde and feele Gods loue to them in Christ, they doubt not of it, and yet alas they do but flatter themselues, they haue nothing in them but a meere presumption and a blind conceit, they are ignorant persons, or they go on in the practise of knowne grosse sinnes with­out repentance, and they cannot possibly haue any true sense and feeling of Gods loue to them in Christ, that comes only from the working of the holy Spirit of God in men or wo­men, [Page 363] which they want: and they deceiue their owne soules in a matter of speciall waight and consequence. In the sense and feeling of Gods loue in Christ, is the depth of all true comfort, it is that alone which makes our prosperitie 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 vs take heed we do not thus deceiue our selues; and on this ground of truth there is comfort for all them whosoeuer they be, that find and feele the holy Spirit of God working in them in speciall manner, though as yet they haue not a sense and feeling of Gods loue to them in Christ, which they would faine haue, and desire aboue all things in the world: for so the case my be, and is with some. Dost thou feele the holy Spirit of God working in thee in speciall manner, an hatred of all sinne, a purpose to please God in all things, and a true feare of God? comfort thy selfe, 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 beleeuing, and will certainly in the end worke in thee a liuely sense and feeling of Gods loue to thee in Christ; feare it not, and let it be thy comfort.

Come we now to the effect that the Spirit of adoption wrought in the Apostle himselfe and in the beleeuing Ro­manes, in these words, Whereby we crie Abba, Father. The ef­fect we see in general was inuocatiō, prayer, & calling on the name of the Lord: Ye haue receiued the Spirit of adoption wherby we crie Abba, Father. Now the cōclusion hence offered is this.

That inuocation, prayer, and calling on the name of Doct. 5 the Lord, Inuocation and calling on the name of the Lord is a certaine fruite of the Spirit of adoption. is a certaine fruite and effect caused by the holy Spirit of God, euen by the Spirit of adoption. Such as haue the Spirit of adoption, the Spirit of God witnessing Gods loue to them in Christ, they haue their hearts moued by that Spirit to pray to God, and by that Spirit they haue their mouthes opened in prayer, and in calling on the name of the Lord. The Spirit of adoption causeth inuocation, and prayer, and calling on the name of the Lord. And to this purpose we [Page 364] finde. 1. Cor. 1.2. 1. Cor. 1.2. the Apostle ioynes 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 doubtlesse doth witnesse Gods loue to them in Christ, they call on the name of the Lord. Zach. 12.10. Zach. 12.10. the Lord promised to powre on the house of Dauid, and vpon the inhabitants of Ierusalem, 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 vs, with sighes which cannot be expressed, that is, the Spirit of God stirres vp and frames such desires in vs, by which we pray to God. Galat. 4.6. Galat. 4.6. the Apostle speakes expressely to this purpose, Because ye are sonnes, God hath sent forth the Spirit of his Sonne into your hearts, which cryeth Abba father. Act. 9.14. it is made a note of the people of God, euen such as did professe 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 cleare and confirme the truth of the point in hand, that inuocation, and prayer, and calling on the name of the Lord, is a certaine fruite caused by the holy Spirit of God, euen by the Spirit of adoption: that such as haue the Spirit of adoption, their hearts are by that Spirit stirred vp to pray to God, and by that Spirit they haue their mouthes 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; Reason. The Spirit of adoption, the Spirit of God witnessing Gods loue in Christ, doth assure men or wo­men that God is reconciled to them, and of an enemie be­come a friend to them, and that now they may freely speake to him as one friend to another, & that he is now as ready to heare them, as a father to heare his owne deare children: and withall he discouers to them their owne wants, both concer­ning their soules and bodies, and that God is the fountaine of all good things they stand in need of, and from him they may haue supply of al their wants; and so he stirres vp in them a readinesse and willingnesse to go to God in prayer: he vn­doubtedly [Page 365] stirres vp their hearts to pray to God, and he o­pens their mouthes in prayer and in calling on the name of the Lord.

Now then for vse of this, first this truth may serue as a Ʋse 1 ground of triall, 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 sonnes and daughters of God or no. Dost thou finde this blessed fruit of the Spirit wrought in thee? dost thou finde thine heart stirred vp to pray to God, and thy mouth opened in prayer and calling on the name of the Lord on euery occasion? when thou art to vse the holy things and the ordinances of God, art thou stirred vp to seeke to God for a blessing on them? when thou art to vse the cratures of God, meate, drinke, and apparell, or thine house or lands, art thon stir­red vp to sanctifie them by prayer, as 1. Tim. 4.5. Euery crea­ture of God is good, and nothing ought to be refused, if it be recei­ued with thankesgiuing, for it is sanctified by the word of God and prayer. In the time of thy wants either of body or soule, and especially in regard of the wants of thy soule, art thou mo­ued to go to God by prayer, howsoeuer thou dost vse all good meanes for the supply of them, yet thou art stirred vp to seeke 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 euidence that thou art an adopted sonne or daugh­ter of God. But on the other side, dost thou finde that thou hast no minde 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 drinke, and vse thy apparell, and house and land, and art not stirred vp to go to God by prayer, that he would sanctifie and blesse them to thee, or if thou dost, it is but for forme and fashion? when the hand of God is on thee by sicknesse or any distresse, canst thou not then call on the name of the Lord, but thou sendest to the Church to be pray­ed for (which I speake not against, the best haue need of the prayers of others) but art thou like the foolish virgins Mat. 25.3. hast thou no oyle in thy lampe? hast thou no abilitie [Page 366] at all to pray for thy selfe at any time? deceiue not thy selfe, thou hast not the Spirit of adoption, thou hast no euidence to the comfort of thine owne soule, that thou art an adopted sonne or daughter of God: where there is no calling on God by prayer, certainely there is no Spirit of grace, no Spirit of adoption, no Spirit of God witnessing Gods loue in Christ. Psal. 14.4. it is a note of an hypocrite and wicked man, Not to call on God, and therefore do not sooth vp thy selfe in a conceit, that thou art a child of God, if thou finde not that the Spirit of God hath wrought in thee this blessed fruite, inuocation, prayer, and calling on the name of the Lord.

Ʋse 2 And for a second vse is it so that the Spirit of adoptiō doth certainely cause inuocation, Comfort for them whose hearts are stir­red vp to pray­er on euery occasion. prayer, and calling on the name of the Lord? then here is matter of comfort for thee, whosoe­uer thou art that hast thine heart stirred vp to pray to God, & thy mouth opened in inuocation, prayer, and calling on the name of the Lord on euery occasion. Hast thou the Spirit of prayer and inuocation? certainely then thou hast the Spirit of adoption. Hast thou the gift of prayer, and not to vtter words of prayer onely, (for that an hypocrite may do,) but to powre out thine heart to the Lord, and to lift vp thy prayers vnto him? Hast thou that gift in any measure? (for all haue it not in like measure, but some in a greater measure some in lesse.) Hast thou that gift in any measure, and hast thou a willing­nesse to pray to God on euery occasion? yea canst thou but sigh and groane to God as occasion is offred? Then comfort thy selfe, that is a sure note and euidence to thee, that thou art an adopted sonne or daughter of God, and that God is thy father, and he hath set his owne stampe and seale on thee, and marked thee out for one of his owne, and he will heare and fulfill thy desire, Psal. 145.19. Yea so soone as a holy desire is stirred vp in thine heart by his good Spirit, he will heare and answer thee. Isai. 65.24. Before they call I will answer. And that may be a matter of sweete comfort to thee.

Now it is not to be passed by without obseruation, that the Apostle heare changeth the terme, and saith, We: hereby we crie, Abba, Father: he saith not, ye haue receiued the Spirit [Page 367] of adoption, whereby ye crie Abba, Father: but whereby we, that is, I, and you, and all true beleeuers, crie Abba, Father. The Spirit of adoption stirres vp and causeth me, and you, and all true beleeuers, to call on the name of the Lord.

Now hence note we, that the Spirit of adoption causeth all Doct. 6 and euerie one of Gods children to call on the name of the Lord. Euerie one that hath the Spirit of adoption, Euerie one who hath the Spirit of grace hath also the Spirit of prai­er, in some measure. hath his heart stirred vp by that Spirit to pray to the Lord, and by that Spirit he hath his mouth opened in inuocation, and prayer, and calling on the name of the Lord. Euerie child of God, euerie 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 euerie one of Gods children haue it in some measure: that place of Zach 12.10. proues it; the Lord there promiseth indefinitely, that he would powre on the house of Dauid, and vpon the inhabi­tants of Ierusalem, the Spirit of grace and of compassion. And verse 27. of this Chapter, the Apostle puts it downe indefi­nitely, that the Spirit makes request for the Saints according to the will of God. The Spirit of God stirs vp the heart of euery one that is a Saint, of euery 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, Reason. 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 euery one of Gods chil­dren, euen this particular effect of inuocation, prayer, and calling on the name of the Lord, though in different de­grees.

And this I note in a word, Ʋse. Comfort to Gods children in regard of their weaknes in prayer. as a ground of comfort to Gods children: it may comfort them in regard of their weakenesse in prayer. Haply they are weake, they are notable so well to pray for themselues, and they pray for others very weakely: it may be they are vnder the hand of God in sicknesse, and they cannot so well pray for themselues in regard of the strength of their present anguish and paine: well let them [Page 368] 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 inuocation and prayer in other of the children of God.

But what is that to me, thou wilt say?

Obiect. Yes surely, it makes much for thy comfort: thine owne heart can witnesse with thee, Answ. no doubt, that thou hast bene stirred vp by the Spirit of adoption and grace to pray for o­thers as for thy selfe, in time of their weakenesse and sick­nesse, and assure thy selfe, others that are Gods children are now stirred vp 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 heare of thy particular distresse: indeed those that see or heare of thy particular weaknesse are more affected with it, and pray for thee more particularly. Yea know to thy comfort, that thou hast the benefite of the holy prayers of all Gods children throughout the whole world, and thou farest the better for the prayers of those that neuer saw thee. The Spirit of adop­tion and grace that is in thee is also in them, and that Spirit stirres vp their hearts to pray not onely for themselues, but also for all their fellow members, and especially for such as are distressed; and so vndoubtedly thou hast the benefit, and thou hast the comfort from the prayers of all Gods children wheresoeuer they be: thinke on that to thy comfort, and so I passe from that briefly. Now touching this effect of inuo­cation, prayer, and calling on the name of the Lord, caused in the Apostle, and in the beleeuing Romans in particular, the Apostle saith, the Spirit of God caused him and them to crie Abba, Father: where first we see, that their inuocation, prayer, and calling on the name of the Lord, caused by the Spirit of adoption and grace, was a crying, it was earnest, and feruent: and hence followes this conclusion.

Doct. 7 That true prayer is a crying to God: prayer sent out from the Spirit of adoption, True prayer is earnest and feruent. is earnest and feruent, it is sent out with feruencie of spirit, and with earnestnesse of inward affe­ction: and such as pray to God as they ought, they pray with [Page 369] feruencie, 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 vp of mine hands as an euening sacrifice. To note to vs, that true prayer ought to be offered vp as it were by fire, and ought to proceed from a feruent heart, from the heat of the heart, that it may be a sweet sauour 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 soule, 1. Sam. 1.15. 1. Sam. 1.15. I haue powred out my soule before the Lord: & a powring out of the heart, Psal. 42.4. When I remēbred these things, I powred out my verie heart. And this qualification of prayer is commended to vs, Iam. 5.16. Iam. 5.16.17. The prayer of a righteous man auaileth much, if it be feruent: and further confirmed by the example of Elias in the next verse, that Elias prayed earnestly that it might not raine, and it rained not on the earth for three yeares and sixe 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 vp prayers and supplications, with strong crying and teares, vnto him that was able to saue 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 feruent, and ought to be sent out with earnestnesse of inward affection, are these.

First, true prayer is rather a trauell of the heart then a la­bour Reason. 1 of the lippes: 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. Dauid saith, My soule desireth after thee as the thirstie land: Mar. 11.24. and Mark. 11.24. Whatsoeuer ye desire when ye pray, beleeue that ye shall haue it, and it shall be done vnto you.

And againe, the Lord hath enioyned vs to feare, loue, and Reason. 2 serue him with all our heart, soule, and strength; and he re­quires vehemencie and feruencie in all good duties, both to­wards his holy Maiestie and towards men. Now prayer is an excellent part of the seruice of God, and therefore doubt­lesse [Page 370] the conclusion stands firme on these grounds, that true prayer is and ought to be sent out with feruencie of spirit, and with earnestnesse of inward affection; and that such as pray to God as they ought, they pray with feruencie, and with inward intention of heart. Wherein fer­uencie in pr [...]yer is to be expressed. And before we come to the vse of this, know we, that feruencie of spirit in prayer is to be expressed by outward signes and gestures of the bodie, as by shedding of teares, 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 cryed. And Ionah saith, Ion. 2.2. he cryed in his affliction. And it is said of Stephen, Act. 7.60. Act. 7.60. that he cryed with a loud voice, and said, Lord lay not this sinne to their charge: and by bowing the head, and ca­sting downe of the bodie; by lifting vp the hands and eyes towards heauen. Yet so, as these signes and gestures be voide of hypocrisie: we are not to shed fained teares, and in vsing of them, we are to take heed of a wrong perswasion of God, as to thinke that God cannot heare vnlesse we crie aloud, as Baals Priests did. 1. King. 18.28. 1. King. 18.28 And withall know, that those signes and gestures are not of absolute necessitie alwayes ne­cessarie, as if prayer could not be feruent without them; for the bodie may be exceedingly weake through age or extre­mitie of sicknesse, the senses decayed or the speech taken a­way, and yet euen then there may be feruent prayer offered vp to God in the secret lifting vp of the heart. Exod. 14.15. Exod. 14. we reade not of any word Moses spake, his tongue was silent, and yet without question he was earnest and feruent in prayer to God in the secret of his heart: and therefore the Lord said to him, verse 15. Why cryest thou? And therefore outward signes and gestures of the bodie are not alwayes necessarie: yet out of the case of extreme weakenesse and sicknesse, or the like hinderance, feruencie of spirit in prayer is to be expressed by outward signes and gestures of the bodie.

Ʋse 1 Now for the vse of this, first this truth discouers, that those prayers the Papists vse in a strange tongue, Popish pray­ers in an vn­knowne tong, or numbred on beads, or the like, are no true prayers. in a language vn­knowne, their numbred prayers on their beads, their prayers mumbled ouer in their canonicall houres, and such like, are [Page 371] no true prayers: those prayers are onely pattered ouer as a stinted and set taske, they are not vttered with any inward affection of heart, and so they came not from the Spirit of a­doption and grace; and they are but lippe labour, and abho­minable in the sight of God. I leaue them, and for vse to our selues.

Is it so that true prayer is and ought to be sent out with Ʋse 2 feruencie of spirit, with earnestnesse of inward affection, Heauie, drowsie, sluggish, & cold pray­ers vttered only of forme and fashion, are not such as they ought to be. and that such as pray as they ought, they pray with feruencie, and with inward intention of heart? What may we then thinke of the prayers that are vttered by many in the world, euen the prayers that men and women vtter heauily and drowsily, sluggishly and coldly, onely for forme and fashion: prayers that are said by many, for so themselues speake, they say their prayers morning and euening, and ye may beleeue them, their mouthes onely say prayers, their hearts pray not; they pray not with any due reuerence of the great and glorious Ma­iestie of God, with any sound feeling of their owne wants, or with anie feruent desire of their hearts: what may we thinke of such prayers? are such prayers true prayets and pleasing to God? No, no, they are but lippe labour, and indeed lost la­bour; yea hatefull and displeasing to God. Consider with thy selfe, wouldst thou make petition to a great man, or to a king, for any thing thou wouldst haue him to grant thee, heauily, drowsily, and carelessely? Surely no, if thou haue anie vnder­standing thou wouldst not. How then darest thou offer to God the King of kings and mightie Lord of heauen and earth, an heauie, sluggish, drowsie, and formall prayer? dost thou thinke to obtaine any good thing at the hands of God by such a prayer? by a prayer vttered it may be in thy bed halfe sleeping and halfe waking? dost thou thinke to obtaine any good by such a prayer? No, no, assure thy selfe the Lord will returne thy prayet so vttered as doung on thine owne face: it is abhominable in his sight. As the prayer of faith vt­tered with feruencie of spirit is of excellent vse, and great force to bring downe manie blessings from the Lord, Iam. 5.16. Iam. 5.16. so certainly a cold, sluggish, and formall prayer, is [Page 372] highly displeasing to the Lord, and a meanes to pull downe the curse of God on the head and soule of him that makes it. Therefore take heed that thou do not so performe this holy seruice, labour thou to be feruent in prayer, and to put vp thy suites and supplications to the Lord with earnest intention of heart: and to that purpose consider with thy selfe before whom thou dost present thy selfe in prayer, namely before the great and glorious maiesty of the Lord, before whom the Angels couer their faces, Isai. 6.2. Isai. 6.2. and labour to haue thine heart affected with the want of those good things thou pray­est for; and withall consider that thy prayer offered vp coldly and carelesly is turned to sinne, and the Lord may iustly repell it, and send it backe with a curse in steed of a blessing: and so labour to haue thine heart rowsed and quickened vp to performe this duty with feruency of Spirit: and so doing thou shalt finde prayer an excellent meanes of much good to thy soule, and a meanes to bring downe many blessings and good things from the Lord on thee: and thou crying Abba, Father, the Lord will shew himselfe a gracious and louing Father vnto thee in Christ.

Now before we leaue 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 feruent, 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, Quest. in regard of the deadnesse and dulnesse sometimes creeping on him in the holy exercise of prayer. Alas, will a poore child of God say, when I set on the holy exercise of prayer, and endeuour to call on the name of the Lord, I finde in my selfe many times a maruellous deadnesse and dulnesse, and many by­thoughts cast into my minde, and therefore I make question whether I pray as I ought, and whether the prayers that I make be pleasing to God or no? Answer. For satisfying of this doubt, and remoueall of this scruple, consider with thy selfe whosoe­uer thou art, dost thou in the entrance on the holy exercise of prayer, when thou art to enter on it, dost thou meditate and [Page 373] thinke on the great and glorious maiestie of the Lord, and endeauour to set thy selfe as before him, and as in his sight and presence, with all due reuerence of his greatnesse and glo­rie? And whē thou art in the performance of that holy dutie, finding deadnes and dulnesse creeping on thee, & by-thoughts cast into thy minde, dost thou then striue against them, art thou displeased with them, are they a burden to thee, and dost thou sigh and grone vnder the burden of them, and labour and striue to lift vp thy heart and soule to the Lord? Comfort thy selfe, euen thy poore and weake prayers, so offered vp 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 doue: he was so oppressed with griefe, as that his prayer was like the chatte­ring of a crane or mourning of a doue, he was not able to vtter a perfect sentēce, 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 doubtlesse though deadnesse and dulnesse sometimes creepe on thee in prayer, and by-thoughts be cast into thy minde, yet if thou purpose and resolue against them, and striue against them, and looke for the perfection of thy prayers in Christ, assuredly thy prayers are earnest and feruent, they are true and heartie, and the Lord accepts of them as pleasing to him through Christ: and let that be thy comfort in the first place.

Secondly, Quest. it being so that true prayer is and ought to be earnest and feruent, Whether the vsing of a set forme 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 moued, namely this: whether a man may pray truly and as he ought, in vsing a set forme of prayer, in vsing a prayer com­posed and made by others, or no? To this I answer, Answer. that no doubt he may, a man that vseth a set forme of prayer, a prayer composed and made by others, may pray truly and as he ought: for why, in a set forme of prayer vsed, a mans heart may go with his mouth, he may be inwardly touched and stirred vp to pray, and haue a true feeling of the want of things so prayed for: and he may vse petitions put downe in a set [Page 374] forme of prayer, being agreeable to the word of God, with feruency and with earnest intention of his heart: and so do­ing doubtlesse he prayes truly and as he ought to pray. As a child that hath words put into his mouth, and is taught how to aske good things at his fathers hands, may as truly aske those good things, and be as earnest in crauing and cry­ing for them, as he that calls and cries for the same good things out of his owne wit and inuention: so certainely a child of God may in a set forme of prayer as truly pray, and as earnestly craue good things at the hands of God his hea­uenly father, as in a conceiued prayer, crauing the same things, and vsing the same words and petitions. Oh but say they, some set forme of prayer is a stinting and limiting of the Spi­rit. Obiect. I answer: it is not so, they that so thinke are deceiued, to such as want memory, Answ. vtterance, and other gifts of grace needfull to the conceiuing of a prayer, set forme of prayer is a necessarie helpe to their weake gifts both of heart and tongue: and therefore their hearts being rightly prepared to pray, Obiect. they may vse a set forme of prayer. But they will say, it is a stinting of the Spirit in those that haue the gift of con­ceiuing prayer. Answ. I answer againe; for them that haue the gift of prayer, to vse set forme of prayer in publike being appointed by publike authority, is no stinting at all of the Spirit, for if it be, then the Lord himselfe enioyned a stinting of the Spirit, which to thinke were blasphemie. Reade Numb. 6.23.24.25.26. the Lord there enioyned the priests a set forme of prayer in blessing the people publikely. And Psal. 92. was a set prayer appointed for the Sabbath, the title shewes it, A Psalme or song for the Sabbath. Indeed such as haue the gift of prayer, are not bound at all times to vse set formes of prayer in publike or priuate. And let not any one take liberty to vse a set forme of prayer at all times, for that cannot at all times expresse his particular wants. And if a man be suddenly pressed by any calamitie, or by any sinne pressing the consci­ence, and be not able to conceiue a prayer, let him then in such a case rather go to the Lord with sighing and groaning, euen with sighs and groanes that he cannot expresse in words [Page 375] as verse 26. then betake himselfe to a set forme of prayer, which it may be makes no mention of the speciall grace he stands in need of.

In the next place obserue we, the Apostle here saith, in­uocation, and prayer, and calling on the name of the Lord, caused in himselfe and in the beleeuing Romanes by the Spirit of God, was a crying to God earnest and feruent, and it was a crying, Abba, Father, it was with a childlike boldnesse and confidence, it is a calling on God as a gracious and lo­uing father in Christ. Now hence followes this conclusion.

That true prayer is and ought to be with an holy boldnesse Doct. 8 and confidence: such as pray to the Lord as they ought, True prayer is and ought to be with an holy bold­nesse & confi­dence. they pray with an holy boldnesse and confidence, ioyned with re­uerence and feare, 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 vs, Marke. 11.24. Mar. 11.24. Whatsoeuer ye desire when ye pray, beleeue that ye shall haue it, and it shalbe done vnto you. Mat. 21.22. Mat. 21.22. Whatsoeuer ye shall aske in prayer, if ye beleeue ye shall receiue it. Iam. 1.6. If any lacke wisdome let him aske of God, Iames. 1.5.6. but saith he, let him aske in faith and wauer not. Psal. 55.22. Psal 55.22. saith Dauid Cast thy burden or gift vpon the Lord, that is, that which thou wouldest that God should giue 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 speciall fruite of faith; and as one saith well, Reason. it is the first child and most honourable effect of faith: faith must go before, and prayer must follow after, and therefore doubt­lesse prayer must be with an holy boldnesse and confidence, and they that pray to the Lord as they ought, The ground of true bold­nesse in prayer. they pray with boldnesse and with assurance to be heard. And yet that we mistake it not, know that true boldnesse and confidence in prayer must be grounded not on any thing in our selues, or any creature in heauen 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 [Page 376] of God, and beleeue that God will grant vs the good things we pray for, according to his promise, and as he hath promi­sed them to vs, 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 aske his Father in his name, he will giue to vs, Ioh. 16.23. Ioh. 16.23. Thus we are to pray with bold­nesse and confidence, and with assurance to be heard.

Obiect. But against assurance in prayer some obiect, that God ma­ny times hath heard and doth heare vnbeleeuers, Psal. 107. Psal. 107. Dauid shewes at large, that when men are in distresse (though vnbeleeuers) yet they crying to God, he deliuers them out of their distresse; and giues many particular instances to that purpose: and therefore faith in prayer seemes not to be ne­cessarie.

Answ. To this I answer; that God doth sometimes heare the grones 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 heares 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 farre as to vnbeleeuers, as he suffers the Sunne to shine, and the raine to fall, on the iust and on the vn­iust, Mat. 5.45. Mat. 5.45. and also to stirre vp true beleeuers to seeke to him in the prayer of faith, in that they see that euen the prayers and teares of the wicked are not fruitlesse and with­out effect. And so still it remaines a truth, that true prayer is and ought to be with an holy boldnesse and confidence; and such as pray as they ought, they pray with an holy boldnesse Ʋse 1 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 vse, first this discouers that the prayer of vnbelee­uers, of ignorant persons, and of impenitent persons, of such as go on in their sinnes without repentance, they are no true prayers pleasing to God; they cannot go to the Lord with anie holy boldnesse and confidence, or with any assurance to be heard: but I will not further stand on that.

Ʋse 2 And for vse to Gods children on the ground of truth now [Page 377] deliuered, all Gods children are to looke to it, Euerie child of God must labour to pray in faith. that they go to the Lord in prayer with an holy boldnesse and confidence, and with assurance to be heard. When thou that art a child of God goest to the Lord in prayer, and powrest 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, giue the Lord that honour to trust him on his word, thou canst not giue 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 sweete promises the Lord hath made to his children, and that he is faithfull and true in performing his word and promise: he is able to per­forme it, and he is most willing to make it good to his chil­dren; yea remember, that he sometimes heares the cries of vnbeleeuers that haue no promise made to them, and will he then reiect the cries and prayers of his children, to whom he hath promised mercie, their prayers being offered vp in faith and in the mediation of Christ? Doubtlesse he will not. Yea but thou wilt say, I am in trouble and distresse, Obiect. and I haue of­ten made my humble suite and supplication to the Lord, for ease, comfort, refreshing, and deliuerance, but as yet I finde none, the Lord seemes to hide his face from me: and as the Prophet complaines, Lamen. 3.8. When I crie and shout, Lam. 3.8. he shutteth out my prayer: I feare the Lord is angrie with me. Oh take heed of this impatiencie, giue the Lord this honour, Answ. to waite on him; he is worthie to be waited on, and shew forth thy faith, not onely in beleeuing Gods promises for the mat­ter and substance of them, that he hath promised case, com­fort, and deliuerance to his children, but also in beleeuing 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 speake and not lye. And Isai 28.16. He that beleeueth shall not make hast. If we had hearts to trust God in prayer to waite on him, oh what good should we finde by it! proue the Lord herein, as he saith in a­nother [Page 378] case, Malac. 3.10. Malac. 3.10. and see if he will not powre out blessings on thee without measure. It is a certaine truth, that the prayers of Gods children in time of trouble and distresse, offered vp to God in faith and in the mediation of Christ, do more good then all other meanes whatsoeuer. Therefore learne we to go to the Lord in prayer with holy boldnesse and confidence, resting on the promise of God, and on the mediation of Christ, and we shall finde a plentifull blessing from the Lord on our bodies and on our soules. There is yet further matter offered from these words, Whereby we crie, Ab­ba, Father: and it is further to be obserued, that the Apostle here saith, the Spirit of adoption caused him and the belee­uing Romans to crie Abba, Father: euen to call on him who was their Father in Christ, and on him alone. And hence it is cleare, I will but note it in a word.

Doct. 9 That the Spirit of adoption causeth men to pray to God their Father in Christ, Gods Spirit directs vs to pray to God alone, and to no other. and to him alone, and to none other. The holy Spirit of God directs vs to pray to God alone, and to none other in heauen or earth: for why,

God alone is able to heare, to vnderstand, and to helpe them that pray to him, Reason. and he alone knowes their hearts. Act. 1.24. Act. 1.24. Thou Lord which knowest the hearts of all men. Yea he alone knowes whether the heart pray or no. And prayer is sometimes suspirium cordis, but a sigh or groane 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 in­uocation and faith are euer to go together, How shall they call on him in whom they haue not beleeued? Now in God alone must we beleeue, and therefore to him alone must we pray. And doubtlesse Gods children are euer taught and stirred vp by the holy Spirit of God to pray to God alone, and to none o­ther, according to his owne commandement. Psal. 50.15. Psal. 50.15. Call on me in the day of trouble, so will I deliuer thee, and thou shalt glorifie me. Ʋse. Popish pray­ers to Angels and Saints de­parted, iustly taxed.

This serues to checke and reproue the prayers taught and practised by the Papists, to Angels and Saints departed. If Gods children be taught and stirred vp by the holy Spirit of [Page 379] 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, euen from the spirit of Anti­christ. And it is but a shift of the Papists, by which they seeke to elude and put off our argument from this place, and that Matth. 6.9. where Christ teacheth vs to pray, Our father: we reasoning thus, we are taught to crie 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, Obiect. 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 Sonne, nor on God the holy Ghost. A meere shift easily answered. Answ. The word Father in the Scripture is taken two wayes, personally, and essentially. Per­sonally, for the first person in Trinitie, when it stands in rela­tion to Christ, as Coloss. 1.3. Colos. 1.3. We giue thanks to God euen the Father of our Lord Iesus Christ. But when it stands in relation to vs, as when we are taught to say our Father, it is taken es­sentially, and we are to vnderstand by the word Father, the Father, Sonne, and holy Ghost, euen the three persons subsi­sting in the same Godhead and diuine nature. And therefore our aduersaries do but cauill, in seeking to put off our argu­ment from this and that other place, Matth. 6.9. Mat. 9.6. I leaue them and proceed.

In that the Apostle here vseth an Hebrew or Syriacke word, Abba, and that word is kept and retained in our En­glish translation, is no sufficient warrant that the seruice of God may or ought to be in a strange tongue, as the Papists falsely affirme: for the word Abba, and the word Amen, and such like, are become common, and familiar, and easie to be vnderstood. But touching these words, [...], or Abba, Father, the one an Hebrew or Syriacke 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, Doct. 10 euen of all, of what nation or countrey soeuer they be, that truly beleeue in Christ, God is the fa­ther of all true beleeuers, Iewes and Gentiles. and are partakers of the grace of a­doption: there is neither Iewe not Grecian, but all are one in Christ Iesus, Galat. 3.28.

Which may comfort vs that are of the Gentiles; the time was when the Iewes were onely accounted the Church and people of God, Ʋse. Comfort to beleeuing Gentiles. and his chiefe treasure, Exodus 19.5. and to them onley did belong the adoption, and the glory, and the Coue­nants, and the giuing of the Law, and the seruice of God, and the promises, Rom. 9.4. All other nations, and people were passed by and refused, but the partition wall is taken downe, and now all that truly beleeue in Christ, of what nation or coun­trey soeuer 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 adop­tiō causeth vs to crie, Father, Father, so that here we see Gods children are stirred vp by the Spirit of adoption to be instant and importunate with the Lord in prayer, and to crie to him, Father, Father: the point hence is this.

Doct. 11 That we must be instant and importunate with the Lord in prayer, Holy instancy and importu­nity, is need­full in prayer. with an holy instancy and with an holy importuni­ty, we must not take the deniall at the first at the hands of our heauenly Father for the good things we craue at his hands according to his will, but we must still sollicite 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 needfull good things we craue at the hands of God againe and againe, till the Lord answer vs graciously, heare our prayers, and haue mercy, and grant our requests. And this is that the Apostle calls striuing in prayer. Rom. 15.30. I be­seech you for our Lord Iesus Christs sake, and for the loue of the Spirit, that ye would striue with me by prayers to God for me. And this the Lord Iesus hath taught vs, 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 giue him because [Page 381] he is his friend, yet doubtlesse because of his importunity: and then be subioynes verse. 9. I say to you, aske and it shalbe giuen you, and not onely aske but seeke, neither there rest, but knocke, and it shalbe opened vnto you. And this also he hath taught vs by the parable of the widow and the wicked Iudge, who feared not God, nor reuerenced man, Luk. 18.1. but the widow so troubled and wearied him with her cryes and importunitie, as she wrested her suite from him. And so ought we in an ho­lie manner to be importunate with the Lord, in our suites and supplications we put vp to his holy Maiestie. Thus did good Iaacob, Genes. 32.26. he wrestled with the Lord in prayer, and he gaue the Lord no rest till he had giuen him a blessing. And thus we reade of Daniel, Dan. 9.18.19. O my God (saith he) incline thine eare and heare: open thine eyes and behold our desolations, and the citie whereupon thy Name is called: for we do not present our supplications before thee for our owne righteous­nesse, but for thy great tender mercies. O Lord heare, O Lord for­giue, O Lord consider, and do it: deferre not for thine owne sake, O my God. See how instant and how importunate he was with the Lord, he would as it were take no deniall at the hands of God. These examples are for our imitation; we are thus to be importunate suiters to the Lord, and to seeke to him in prayer, with an holy instancie and importunitie: for why,

We are in prayer to manifest and shew forth our heartie Reason 1 d [...]sire of the good things we pray for, that indeed we hear­tily desire them, and that we esteeme them as things most profitable and good for vs.

And againe, we are in prayer to manifest our patient de­pendance Reason 2 on the good pleasure of the Lord, that we take not on vs to prescribe when the Lord shall heare and grant our requests, but that in patience we depend on him for the gran­ting and giuing of the good things we craue at his hands. And therefore our lawfull requests made to the Lord being not yet granted, we must still plie the Lord with our suites and supplications, and still sollicite and importune his holy maiestie with an holy instancie and importunitie in prayer, and as it were giue the Lord no rest till he please to answer vs [Page 382] in mercie, and to grant our requests.

Ʋse. 1 And this for vse, in the first place makes for the iust re­proofe of those persons, Reproofe of such as take on them to prescribe the Lord when he shall heare their prayers. who take on them to prescribe the Lord when he shall heare their prayers and grant their re­quests. And if the Lord deferre to grant their petitions after once or twice, or some few times calling on him, they will not still follow him with their suites and supplications, but ceasse further to call on him, and euen secretly shrinke 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 manie, their practise shewes it. Let them be vnder the hand of God in anie distresse in their bodies, goods, or chil­dren, and what do they? It may be once or twice call on the Lord themselues, and desire others to pray for them, but if cōfort or deliuerance come not iust in the houre they would haue it, do they still plie the Lord with their suites? are they importunate suiters? No, no such matter, they leaue off see­king to the Lord, and they flie to the diuill, they seeke to him by vnlawfull meanes, and they seeke helpe from the di­uels instruments, from witches and wizards: which course and dealing of theirs is most wicked, diuellish and abhomi­nable.

Ʋse. 2 Well for a second vse, let vs learne our dutie, the dutie that concernes 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 vs crie, Abba, Father: euen Father, father, let vs dou­ble our requests: and if our lawfull suites be not granted after manie times calling on the name of the Lord, yet let vs still plie the Lord with our suits and supplications, let vs stil be in­stant with the Lord in prayer, with an holy instancie and im­portunitie. And consider with thy selfe, if the Lord defer to grant thy requests after many times calling on him, and after thy crying while thy throat is drie, & thine eyes faile whiles thou waitest for God, Psal. 69.3. yet if the Lord giue thee an heart still to seeke to him, and still in patience to sue to him, that is a more excellent gift, and a greater mercie then the thing thou suest for.

And againe, consider that the Lord many times deferres [Page 383] to grant the requests of his children for speciall good rea­sons: as hereby to trie their hope, and to exercise their faith, Why God somtimes de­feres to grant the requests of his holy children. to see whether they will still hope in him, and still depend on his goodnesse, euen when he seemes to hide his face from them. Thus dealt the Lord Iesus with the Canaanitish wo­man, Matth. 15.22. she came to him and cryed, saying, Haue mercie on me O Lord, the Sonne of Dauid, my daughter is mise­rably vexed with a diuell: 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 send her away, for she crieth after vs: he cut them vp with a short answer, and told them, He was not sent but to the lost sheepe of the house of Israel: yet the wo­man would not so leaue off suing to him, but she came and worshipped him, and said, Lord helpe me: he gaue her yet ano­ther repulse, and that a bitter one, he called her whelpe or dogge, It is not good to take the childrens bread and to cast it to whelpes: yet for all this she would not be driuen from him, but still followed him and said, Truth Lord, yet indeed the whelpes eate of the crummes 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.

Againe, the Lord sometimes deferres to grant the lawfull requests of his children for the good things they craue at his hands, that when those good things are giuen, 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 stirre them vp 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 waxe hot against them, for I will consume them: but I will make of thee a mightie people. This was to stirre vp Moses to be more earnest with him in prayer for the safetie of the people, as he was verse 11. O Lord (saith he) why doth thy wrath waxe hot against thy people which thou hast brought out of Egypt with power and with a mightie hand? Therefore if our lawfull re­quests [Page 384] be not granted after many times calling on the Lord, let vs remember it is either for the triall of our hope, and de­pendance on the Lord, or the exercise of our faith, or to make good things when they come more welcome; or to enflame our affections, and to make vs more earnest in prayer with him. And if the Lord giue vs hearts still to perseuere in praier, and still in patience to sue to the Lord, it is a more excellent gift then the thing we sue for. Let vs still be instant and ear­nest with the Lord, and still follow him, and plie him with our holy suites and supplications, and doubtlesse in his ap­pointed time he will heare vs, and grant our requests, and giue vs the good things we craue at his hands, or things pro­portionable, euen those things that shall be most for his glo­rie and our comfort.

COme we now to Verse 16. The same Spirit beareth witnesse with our spirit, that we are the children of God. Our Apostle in the verse fore­going (as I haue told you) proues that which he put downe verse 14. that such as are led by the Spirit of God, they are the sonnes of God: from the propertie of that Spirit that is working in them, with particular instance, first in the beleeuing Romans, that the beleeuing Romans had receiued 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 himselfe and in them, inuocation, 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 witnesse and testimonie of the Spirit of God [Page 385] with our spirit that we are the children of God. For vnlesse the holy Spirit of God witnesse Gods loue to vs 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 vs his children, we dare not draw neare to his holy Ma­iestie, nor craue any good thing at his hands. And this wit­nesse of the Spirit of God, is the ground of confidence and holy boldnesse in prayer.

In this verse considered by it selfe, we haue two generall things laid downe before vs. First certaine 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 witnesse 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 generall matter of the verse.

Let vs now examine the words of it touching the sence 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 vs that truely beleeue in Christ, a Spirit of adoption. Beareth witnesse with our spirit, or witnesseth together with our Spirit, or, is as it were a fellow witnesse with our Spirit. Now tou­ching this witnesse and testimonie of the Spirit, that we may rightly conceiue it, first know, that it is internall, it is in­ward and not outward, it is not by any outward speech or voyce, it is not as God gaue testimonie to Christ to be his Sonne, Mat. 3.17. Mat. 3.17. by an audible voyce from heauen: This is my beloued Sonne in whom I am well pleased: the witnesse of the Spirit here spoken of, is not by any such voyce, but it is in­ward, euen an inward witnesse and testimonie. And againe, this witnesse and testimonie of the Spirit, is not any extraordi­narie and speciall reuelation, appropriated and belonging to some excellent & speciall men, such as Paul was, & the like, as the Papists do dreame, but it is that testimonie of the Spirit of God which is common to all true beleeuers in their measure. Now some would haue this witnes & testimony of the Spirit, to be that crie that is stird vp in the hearts of true beleeuers [Page 386] by the Spirit of God, whereby they call God their Father with a childlike boldnesse and confidence spoken of in the verse before, but indeed that crie is rather an effect and a fruite of the testimonie of the Spirit, then the testi­monie of the Spirit it selfe: for the Spirit first inwardly per­swades true beleeuers that they are the children of God, and then it makes them in theit hearts to crie Abba, Fa­ther. I take it therefore that the witnesse and testimonie of the Spirit here spoken of, is an inward, secret, and vnspeak­able inspiration of the Spirit, the holy Spirit of God inward­ly, secretly, and after an vnspeakable manner informing our hearts, and inwardly perswading vs that God is our Father, and powring into our heart a secret, wonderfull, and vn­speakable sweet sense and feeling of Gods loue to vs, not of Gods ordinarie or common loue, but of his speciall and fa­therly loue; that God loues vs with such loue as he beares to his onely begotten sonne Christ Iesus, in whom we are adop­ted to be his children, as the Lord Iesus himselfe speakes in that excellent prayer of his, Ioh. 17.23. Ioh. 17.23. that God loues vs, we beleeuing in Christ, as he hath loued him. And to this purpose the Apostle speaks plainely Rom. 5.5. Rom. 5.5. The loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto vs. The holy Spirit of God giuen to vs doth infuse and powre into our hearts a sense and feeling of Gods loue to vs 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 vnderstand our soule, as it is a naturall 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 bloud of Christ, and so quieted and cleared: for our hearts and consciences sanctified & renewed by the Spirit of God and sprinkled with the bloud of Christ, are acquainted with the good will of God towards vs, as 1. Cor. 2.11. 1. Cor. 2.11. The Spirit of man knowes the things of a man, and they beare a sound and infallible testi­monie [Page 387] of Gods loue to vs, euen by peace of conscience, and other graces of the Spirit in vs, as the Apostle saith, 2. Cor. 1.12. This is the testimonie of our conscience, that in simplicitie and godly purenesse, and not in fleshly wisedome, but by the grace of God, we haue had our conuersation in the world, and most of all to you wards. And of this testimonie Saint Iohn speakes, 1. Ioh. 3.21. If our heart condemne vs not, then haue we boldnesse 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 fauour, and by adoption, that now we are actually accounted the adopted sonnes and daughters of God in and through Christ. Now then thus briefly conceiue 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 vs that truly be­leeue in Christ a Spirit of adoption, doth by his inward, secret, and vnspeakable inspiration, informe our hearts, and inwardly perswade vs that God is our Father, and euen powre into our hearts a se­cret, wonderfull, and vnspeakable sense and feeling of Gods speciall and fatherly loue to vs: euen of such loue as he beares to his onely begotten Sonne Christ Iesus, in whom we are the adopted children of God; and so doth witnesse to vs, together with our owne hearts and consciences, renewed and sanctified by the sprinkling of the bloud of Christ, and so quieted and cleared, they also soundly a [...] infallibly witnessing the same to vs by the peace of them, and by o­ther graces of the Spirit in vs; that we are now by grace and fauour actually accounted Gods children, euen the adopted sonnes and daughters of God in and through Christ.

Come we now to such things as are hence offered for our Doct. 1 instruction: first from this verse in generall, God doth in time of this life make knowne his eternall loue to his elect, and assure them of it. being thus con­ceiued 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 giuen to vnderstand, that the Lord is pleased in the time of this life to make knowne his e­ternall loue to his elect, and to informe them of it, and to as­sure them of it by the witnesse of his good Spirit, and by eui­dence of grace in themselues. The Lord doth not onely loue [Page 388] his elect from all eternitie, but he doth also in time, yea in the time of this life, make knowne that loue of his to them, and witnesse to them by his good Spirit that he loues them, and that they are right deare to him. It is said, Rom. 5 5. Rom. 5.5. The loue of God is shed abroad in our hearts by the holy Ghost which is gi­uen vnto vs. The Lord doth in time as it were powre into the hearts of his elect a liuely sense and feeling of his loue to them: and the eternall loue 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 himselfe and other true beleeuers, saith, God hath reuealed to vs by his Spirit, the deepe and hidden things of God, Verse 9. euen the things that eye hath not seene, neither eare hath heard, nor euer came into mans heart, that God hath prepared for them that loue him. 12 And verse 12. he saith, We haue receiued not the spirit of the world, but the Spirit which is of God, that we might know the things that are giuen vs of God. 16 And verse 16. We haue the mind of Christ: we are ac­quainted with the heart, and mind, and good will of Christ towards vs: and thus it is with all Gods elect. The Lord doth not keepe his loue that he beares to them secret and close, and as it were in his owne bosome, in his eternall purpose and de­cree, but in time, yea in the time of this life, he acquaints them with it, and he makes knowne his eternall loue to them, and doth witnesse to them by his Spirit that he loues them, and that they are right deare to him: for why,

Reason. The Lord knowes that his elect are in this world as in a valley of death and of teares, and that here they meete with continuall troubles and afflictions, trials and temptations, and therefore to keepe them from being swallowed vp of heaui­nesse, and sorrow, and griefe, and from fainting and sinking vnder their troubles, afflictions, and trials, he is pleased out of his infinite wisedome, and out of his fatherly care ouer them, out of his wonderfull loue to them, to vouchsafe to them euen in this life, some taste and feeling of his loue to them, and to make knowne his eternall loue to them, and to informe them of it, and to assure them of it by the witnesse of [Page 389] his good Spirit, that he loues them, and that they are right deare and precious to his holy Maiestie.

Now for the vse of this; on this ground we may take no­tice Ʋse 1 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 loue to them, disco­uered. that their state euen in this life is most excellent, and full of sweet and vnspeakable comfort; they are not onely beloued of God from all eternitie, whose loue is better then life it selfe but they are in time, yea in the time of this life made ac­quainted with Gods loue 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 owne good Spirit, and therein doubtlesse is the depth of all true comfort. Men commonly cheare vp themselues, and solace themselues ex­ceedingly, in that they are loued and fauoured of some great and mightie Prince, and he making his loue knowne to them, they thinke themselues the happiest men aliue: Oh then what is it to be acquainted with Gods loue, the King and Lord of heauen and earth, and for a man to haue it made knowne to him, that God hath loued him before the world was, and that he louing him, he loues him for euer? out of question that must needs fill his heart with ioy vnspeakable and glorious, that is the hidden Manna, & that is the new name that none knowes but he that hath it, spoken of Reuel. 2.17. In that Gods chosen are acquainted with Gods speciall loue vnto them, it makes them reioyce in their greatest afflictions, yea in the flames of fire to sing and reioyce. And therefore let the world deeme 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 heauenly comfort.

And for a second vse: Is it so that the Lord in time, yea in Ʋse 2 the time of this life, Comfort for poore sancti­fied soules that are deie­cted because they feele not heauenly sweetnesse & comfort. makes knowne his eternall loue to his chosen, and is he pleased to informe them of it, and to assure them of it by his owne good Spirit? Then here is matter of comfort for poore sanctified soules, that are deiected and cast downe, in that they feele not heauenly sweetnesse and com­fort, for so the case may be, and is many times, a man or wo­man may feele the holy Spirit of God working in them in spe­ciall [Page 390] manner, and yet haue not a sense and feeling of Gods loue to them: Well is the case so with thee whosoeuer thou art? Dost thou feele the holy Spirit of God working in spe­ciall manner; and yet thou hast not a sense and feeling of Gods loue to thee? Comfort thy selfe, the Lord will at one time or other, euen in the time of this life, acquaint thee with his owne heart and good will towards thee, and assure thee of it by his owne good Spirit, that he hath loued thee from all eternitie: and know this for a truth, that the Lord reserueth his chiefest comfort for the fittest time. When Daniel was in the Lyons den, then was he comforted; when the three com­panions of Daniel were in the hote fierie fornace, then did the Lord send 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 doubtlesse when thou art plun­ged into the deepest distresse, and when thou art in the grea­test triall, and thinkest thou shalt sinke and not be able to hold out, as when sicknesse comes, and death drawes neare, and hast most need of comfort, euen of this comfort of assurance of Gods loue to thee, then assuredly thou shalt haue it, then will the Lord euen shed abroad his loue into thine heart by his owne good Spirit: thinke 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 informe vs, and inwardly per­swade vs that God is our Father, and so witnesse together with our owne hearts, sanctified and renewed by grace, and sprinkled with the bloud of Christ, that we are by grace and fauour the children of God: we may raise this conclusion, this point of truth.

Doct. 2 That Gods children may in the time of this life be infallibly assured of Gods speciall and fatherly loue towards them, Gods children may in time of this life be infall [...]bly as­sured of Gods fatherly loue to them. they may euen whilest they liue here in this world know it, and be certainly assured of it, that God loues them in particular, and hath loued them from all eternitie, and be assured that they in particular are in the state of grace and saluation, and in the [Page 391] number of Gods chosen: for why,

The holy Spirit of God is the Spirit of truth, Ioh. 14.17. Reason. and he cannot lie nor deceiue, his testimonie must needs be most certaine, sure and infallible, he cannot be deceiued, nei­ther doth he deceiue any. And Gods chosen haue in them­selues in the time of this life, the witnesse and perswasion of the Spirit of God, that they are the children of God, as the A­postle here saith. And to this purpose also speakes the Apostle in that place before cited, 1. Cor. 2.12. We haue not receiued 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 giuen vs of God, euen the things that concerne our eter­nall happinesse and saluation, both grace here, and glory here­after. And 1. Ioh. 4.13. We know saith Saint Iohn, that we dwell in God and God in vs, and so are in the speciall fauour of God, because he hath giuen vs of his Spirit. And hence it is that the holy Spirit of God is said to be to Gods chosen as a seale, and as an earnest of their inheritance, as 2. Cor. 1.22. God hath sealed vs (saith the Apostle) and hath giuen 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. Grieue not the holy Spirit of God, by whom we are sealed vnto the day of redemption.

And againe, true sanctifying grace in the heart, and the Reason. 2 power, of grace in the heart and life, is an infallible euidence and testimony of Gods speciall loue to those that haue it. As 1. Ioh. 3.14. We know we are translated from death to life, be­cause we loue the brethren. Any measure of true loue to God, to his children, to his word and holy ordinances, powred in­to the heart by the holy Ghost, is a certaine demonstration of it, that a man or woman is translated by the mightie hand of the most High, from death to life, and set into the state of grace and of saluation: and especially the grace of true iusti­fying faith, is a sure euidence of Gods speciall grace and fa­uour to those that haue it. For as true iustifying faith is a ne­cessary fruite of Gods eternall election, and of his preordina­tion to eternall life, Acts 13.48. As many as were ordained to [Page 392] eternall life beleeued; so is it an argument of confirmation to the soule of him in whom it is, that he is elected and shall be saued, Iohn 3.16. God so loued the world, that he hath giuen his onely begotten Sonne, that whosoeuer beleeueth in him should not perish but haue euerlasting life. Hence one that finds tue faith in his owne heart, may reason thus; Truth it selfe hath said, whosoeuer beleeueth in the Sonne of God, shall not perish but haue life euerlasting; mine owne heart tels me, that I beleeue in the Sonne of God, therefore I am sure I shall be saued. 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 himselfe or no: for if a man haue true faith in his heart, he may discerne it, at least the po­wer of it, and the fruites of it.

Obiect. Yea but (say they) certaine knowledge of faith, doth not inferre certaine knowledge of grace and of saluation. That is weaker then the former. Answ. For by faith (saith the Apostle) we haue accesse to this grace wherein we stand and reioyce, vnder the hope of glory of the sonnes of God, which hope shall neuer deceiue vs nor make vs ashamed, Rom. 5.25. Againe, by iustifying faith a man may know that Christ is in him, and how then should he not know that he is in the fauour of God? Christ is not in the reprobate that are out of Gods fauour, but in Gods elect, in whom after they be called he dwels by faith, Ephes. 3.17. And therefore doubtlesse on these grounds we may resolue on this as a certaine truth, that Gods chosen may in the time of this life be infallibly assured of Gods speciall and fatherly loue towards them, and may be certainly assured by the wit­nesse and perswasion of Gods Spirit, and by the euidence of grace, especially by iustifying faith in their hearts, that they Ʋse 1 in particular are in the state of grace and of saluation, and in the number of Gods chosen, The Papists confuted in that they hold that a man cannot come to infallible assurance of his owne sal­uation in this life. and that they are such as shall be saued.

Now then for vse, first this truth is directly contrarie to that which is held and taught by the Papists, it doth directly crosse their tenent, 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 salua­tion, [Page 393] and that he in particular shall be saued. They say a man may haue a good hope that he shall be saued, but he cannot be infallibly assured of it, that they denie, and they call such speciall perswasion faithlesse, and a damnable false illusion, and a meere presumption: and on this text they giue this an­notation: Say they, the testimonie of the Spirit here spoken of, is nothing else but the inward good motions, comfort, and contentment which the children of God do daily feele more and more in their hearts by seruing him, by which they haue as it were an attestation of his fauour towards them, whereby the hope of their iustification and saluation is much corroborated and strengthened. See the false dealing of these subtill 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 sauour towards them. And againe, they make the witnesse of the holy Spirit of God to be good mo­tions, comfort, and contentment in the hearts of Gods chil­dren, arising from their seruing of God, and from their owne good workes, which is a meere 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 testimonie of the Spirit of God, then the witnesse of the Spirit it selfe; for the holy Spirit of God doth first witnesse Gods loue to his chosen, and then he stirres vp good motions in them, and then works comfort and contentment in their hearts. Obiect. Oh but say the Papists, touching the euidence of faith, a man cannot beleeue that he in particular shall be saued, because he is not named in particular in the Bible. They speake idlely, Answ. the generall includes the particular, yea the holy Ghost speakes particularly, Rom 10.9. If thou confesse with thy mouth the Lord Iesus, and beleeue in thine heart that God raised him vp from the dead, thou shalt be saued: and euerie one that truly be­leeues is to take it to himselfe as if he were named. Obiect. Yea but (say they) where doth the Scripture say, that they do beleeue? [Page 394] that is also most ridiculous. Answ. The Scripture doth not indeed say, that I Iohn, or I Paul do beleeue, it onely sets downe faith, that I beleeue, the particular act of faith whereby I beleeue is in my heart, and is not beleeued but knowne by feeling: a child of God doth not beleeue that he beleeues, but he feeles it. And therefore notwithstanding these cauils of the Papists, it is still a truth, that Gods chosen may in the time of this life be infallibly assured of Gods speciall loue towards them, and may certainly be assured by the witnesse and testi­monie of Gods Spirit, and the euidence of grace, and especi­ally of iustifying faith, that they in particular are in the state of grace, and of saluation.

Ʋse 2 And for a second vse, this may be a ground of strong com­fort to euerie child of God: Strong comfort to euerie child of God. a child of God finding in him­selfe the witnesse of Gods Spirit, and the euidence 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 saluation, and that God loues him, and hath loued him from all eternitie: yea he may be as sure of it as Christ is in heauen, that he shall be saued.

Quest. Yea but will some say, How shall I know that it is the Spi­rit of God perswading my heart that I am the child of God, and that I am not deceiued by some illusion of Satan, or some carnall presumption?

Answ. I answer. The difference of a true testimonie of Gods Spi­rit, Difference betweene the testimonie of Gods Spirit and a Satani­call illusion or carnall pre­sumption, is in three things. and a Satanicall illusion working in men a vaine presump­tion, is in three things.

First, the perswasion of Gods Spirit is grounded on the truth, power, and meere mercie of God, and on the merits of Christ: but a Satanicall illusion is grounded on outward bles­sings or common graces, and either in whole or part on a mans owne workes and merits.

1 Secondly, the witnesse of Gods Spirit is powerfull and effe­ctuall, 2 working a thorow perswasion of Gods loue and confi­dence in his mercie, and so lowd 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 sinne, of death, and of the diuell and hell, are nothing, neither [Page 395] can be heard: but the illusion of Satan is hollow and de­ceitfull, and doth onely stammer out a bare assertion, that a man is the child of God, without any inward testimonie of the sweetnesse of Gods loue, or any affiance in his mercie.

Thirdly, the testimonie of the Spirit of God is much as­saulted 3 with doubts and feares, more or lesse, at one time or o­ther; but the illusion of Satan is neuer troubled with any such doubtings or feares, that is euer bold and presumptuous so long as it continues: indeed in the time of aduersitie it va­nisheth and comes to nothing; and they that haue onely a vaine presumption, they commonly say, they haue alwayes had a strong beliefe, and they neuer doubted. If then thou haue in thee a perswasion of Gods speciall and fatherly loue towards thee, grounded on the truth and power of God, and on the meere mercie of God, and on the merits of Christ, and such a perswasion as is powerfull and effectuall, working in thee a thorow perswasion of Gods loue, and confidence in his mercie, and boldnesse to appeare before the throne of grace, and thou dost feele thy perswasion assaulted with doubts and feares, more or lesse, at one time or other, though not ouercome; doubtlesse it is the Spirit of God perswading thine heart that thou art a child of God, and that thou art in the state of grace and of saluation; and thereupon thou maist haue strong consolation, and reioyce with ioy vnspeakable and glorious: and thereupon thou maist conclude to the comfort of thine owne soule, that thou art sure to be saued, and the gates of hell shall neuer be able to preuaile against thee: and that is a ground of sweet and excellent comfort.

Now before I leaue this point, Another ca­uill of the Pa­pists. I hold it needfull to answer another cauill of the Papists: they do further cauill 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 salua­tion: for say they, he cannot be sure that he shall continue and perseuere in that state to the end, the witnesse & testimo­nie of Gods Spirit may be extinct and put out, iustifying faith may be lost, and the gifts of grace, the fruits of grace may [Page 396] wither, and may come to nothing: how then can any man build on these grounds infallible assurance, and neuer fai­ling assurance of his owne saluation, and that he shall cer­tainly be saued?

Answ. To this I answer. This is but a cauill of mans carnall rea­son, and this is a monstrous boldnesse in them; for by this meanes they call into question the truth and promise of God, the power of God, the deeds of our blessed Sauiour, the prayer of Christ, the eternall loue of God, and his vnchange­able decree of sauing some. For why, Gods chosen come to know and to be assured that they are in the state of grace and of saluation, by the witnesse and testimonie of the Spirit of God, and by the euidence of grace, and especially of iustify­ing faith in their hearts, and by the fruits of grace; and that assurance of theirs is setled and grounded on the truth of God which cannot lye, on the truth of his promise made knowne to them in his word, as namely, that Ioh. 3.36. He that beleeueth on the Sonne hath euerlasting life: On the power of God by which they are kept through faith to saluation, 1. Pet. 1.5. On the deeds of Christ, together with whom they are quickened, and raised, and made to sit in certaine hope of an hea­uenly possession, Ephes. 2.5.6. On the prayer of Christ that could not be in vaine, but was certainly heard of his heauenly Father. Ioh. 17.20. I pray not for these alone, but for them also which shall beleeue in me through their word: On the eternall loue of God from which nothing can separate them, verse 39. of this Chapter: On the immutable decree of God which stands fast for euermore, The foundation of God remaineth sure, and hath this seale, the Lord knoweth who are his. 2. Tim. 2.19. Let then neither the Papists or any enemie of Gods grace thinke 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 saluation, they shall neuer be able to do it, it stands on firme grounds, euen on such grounds as can neuer be sha­ken. Indeed the comfortable perswasion of some of Gods chosen, that they are in the state of grace and of saluation, may for a time be weakened through the neglect of the [Page 397] meanes, or by falling into some grieuous sinne, 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 neuer be wholly and fi­nally lost. The Lord hath made a faithfull promise, Ierem. 32.40. I will put my feare in their hearts, that they shall not depart from me: and Christ hath made it knowne, that his will is, that they whom his Father hath giuen him be where he is, that they may behold his glorie which his Father had giuen him, Ioh. 17.24. He is the author and finisher of their faith. Heb. 12.2.

Now further obserue we, the Apostle here ioynes toge­ther the witnesse 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 bloud of Christ, and quieted and cleared. Hence then we are giuen to vnderstand thus much.

That the holy Spirit of God and the heart and conscience Doct. 3 renewed and sanctified do euer concurre & meete together in witnessing Gods speciall and fatherly loue. Gods holy Spirit doth perswade thē, and them on­ly, of Gods e­ternall loue towards thē whose hearts are sanctified and renewed by grace. The holy Spirit of God doth perswade 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 liues, that God loues them, and hath loued them from all eternitie, and that they are in the state of grace and of saluation. We reade Act. 15.8.9. Act. 15.8.9. the Gentiles hauing heard the Gospell beleeued, and God gaue them his Spirit, yea he did by his good Spirit witnesse his fatherly loue to them: their hearts being purified by faith, that is, their hearts being sprinkled with the bloud of Christ apprehended by faith, and thereby freed from the guiltinesse of sinne, and also purged from the filthinesse of sinne, and they being sanctified, God which knoweth the hearts bare them witnesse in giuing to them the holy Ghost euen as he did vnto vs, and he put no difference betweene vs and them, after that by faith he had purified their hearts, saith the text. Galat. 3.14. the Apostle saith, By faith we receiue the Spirit of promise. His meaning is, we beleeuing in Christ, and being sanctified, we receiue the Spirit of God more fully and manifestly dwelling [Page 398] in vs to our sanctification, and to our assurance touching our redemption. 1. Ioh. 3.21. saith Saint Iohn, If our heart condemne vs not, if our conscience be sanctified, and cleared, and quie­ted, we haue boldnesse towards God, we haue then God who knowes all things, to witnesse with vs by his good Spirit, euen to witnesse to vs his grace, and fauour, and mercy, and we may appeare before him with boldnesse. 1. Pet. 1.2. the A­postle puts these two together, obedience and the sprinkling of the bloud of Iesus Christ, and sanctification of the Spirit: Elect according to the foreknowledge of God the Father, vnto san­ctification of the Spirit, through the obedience and sprinkling of the bloud of Iesus Christ. And these testimonies may sufficiently cleare this to be a truth, that the holy Spirit of God doth per­swade them, and them alone, and none but them, whose hearts are sanctified by grace, and haue the power of grace in their hearts and liues, that God loues them, and hath loued them from all eternitie, and that they alone are in the state of grace and saluation: and

The grounds of it are these.

Reason 1 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 workes, Ephes. 2.10. And then he witnesseth to them that they are the children of God.

2. Againe secondly, the holy Spirit of God is the Spirit of truth, he cannot possibly witnesse an vntruth, he cannot wit­nesse that a child of the diuell (as euery one is that commits sinne, 1. Ioh. 3.8.) is a child of God; he cannot, neither will he testifie any one to be a child of God whom he neuer sancti­fied. And therefore on these grounds we may set downe this for a certaine truth, that the holy Spirit of God doth per­swade them, and them alone, and none but them, whose hearts are sanctified, and haue the power of grace in their hearts and liues, that God loues them, and hath loued them from all eternitie, and that they, and none but they, are in the state of grace and of saluation.

Ʋse. 1 Now then to apply this: first, this truth serues to discouer [Page 399] that the perswasion of euery one that perswades himselfe that his spirituall state is good, and that he shall be saued, Euery ones perswasion that his spiri­tuall state is good, is not the perswa­sion of the holy Spirit of God. is not the perswasion of the holy Spirit of God. Who is it that hath not a good conceit of himselfe, & that will not say, he hopes to be saued? Euen the drunkard, the filthy person, the com­mon blasphemer, and the like, will not sticke to say, they hope to be saued, and to go to heauen: and ciuill honest per­sons, they are strongly perswaded that they are highly in the fauour of God, and that they are in the state of grace, yea that it is God himselfe that perswades them so to thinke. Poore soules, they deceiue themselues, the truth now deliuered shewes, that their perswasion is but a meere groundlesse pre­sumption; a man cannot comfortably perswade himselfe that he is in the state of grace and of saluation, if he haue not Gods hand and seale to shew for it, euen the seale of his good Spirit: and he hath not that, vnlesse he find the stampe and image of that seale on his owne heart and soule. The holy Spirit of God perswades no man that he is a child of God, vnlesse his owne heart can witnesse that he is borne of God, and begotten againe of the immortall seed of the word of God, and borne anew of the Spirit of God. If thou beest a drunkard, a Sabbath breaker, a common sweater, or the like, and sayest the Spirit perswades thee that thy case is good, and thou shalt be saued; thou art a lyer against the holy Ghost, it is not Gods Spirit, but a lying spirit, that so perswades thee, thou bearest not the image of the Spirit of God, but the image of the diuell: Gods Spirit witnesseth indeed, but his witnesse to thee is heauie and fearefull, that thou and such Ʋse. 2 as thou art shalt be damned, Comfort to poore sancti­fied soules who in regard of their owne weaknesse are many times driuen to doubt whe­ther God loues them or no. thou liuing and dying in that state: and therefore take heed of so deceiuing thy selfe.

And for a second vse: Is it so that the holy Spirit of God doth perswade 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 expresse it in their liues, that they are the children of God, that God loues them, & hath loued them from all eternitie, and that they are in the state of grace & of saluation? Here is thē a ground of comfort [Page 400] for poore sanctified soules, who though they be truly sancti­fied, yet in regard of the weaknesse and imperfection of their owne inherent holinesse and sanctification, are many times driuen to doubt whether God loue them or no, and whether they be in the state of grace and saluation or no. Such persons are to consider, they haue not onely their owne hearts to wit­nesse Gods loue 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 witnesse with their hearts and consciences, truly sancti­fied and renewed by grace, that they are the children of God, and his witnesse is infallible and vndeniable: the Lord can­not refuse the witnesse of his owne good Spirit, and this is a great mercie of God vouchsafed to his children. A witnesse we know amongst men is called in doubtful cases, that by his testimonie he may cleare the truth; so when the conscience of a poore sanctified sinner, is wauering and doubting of Gods loue, in regard of the imperfection of holinesse in it selfe, then the Lord vouchsafes his owne good Spirit to wit­nesse it to him, and his witnesse puts the matter out of all doubt and question. If then thou feele thine owne heart and soule truly sanctified and renewed by grace, (and thou maist know that thine heart is truly sanctified by the inclinations, motions, and affections of it,) if thou feele thine heart right­ly affected with the mercies of God, the comforts in Christ, and the comforts of the word of God, that thou dost esteeme them and prize them aboue all things in the world, and thou hast a true loue 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 sinne in thy selfe, and in all others, yea in thy nearest and dearest friends; though thy sanctifica­tion be imperfect, and in regard of the imperfection of it, giues thee but a weake testimonie of Gods loue, yet then the Lord will vouchsafe to thee the witnesse of his owne good Spirit, and his witnesse will be taken, it is infallible, and strong, and the Lord cannot refuse it, his witnesse will beare thee out before the iudgement seate of the Lord Iesus.

Come we now to speake of the generall thing layd before vs in this verse: namely, the thing witnessed in these words, That we are the children of God. The same Spirit beareth wit­nesse 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 fauour actually accounted Gods children, euen the adopted sonnes 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 vnderstanding it. To giue 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 eternall Sonne of God, begotten of his Father from euerlasting, and therefore called the onely begotten Sonne of God, Ioh. 3.16. God so loued the world, that he gaue his onely begotten Sonne. A man is the child of God by grace three wayes. A child of God by grace is three wayes: 1. Either by creation, as Adam was before his fall, and as the good Angels now are. 2. Or by personall v­nion, and thus Christ as he is man is the child of God, his manhood being receiued into vnitie of person with his God­head. 3. Or by the grace of adoption, and thus all true belee­uers 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 vnion with Christ, The ground of adoption of Gods chil­dren. they being vnited and knit to Christ by the bond of faith, and by the bond of his Spirit: and hauing fellowship with him who is the naturall Sonne of God, they come to be actually accompted Gods children by grace, in and through Christ, and so their adoption followes their iustification, and is an­nexed to it. There is a Diuine whom I will not name, who in a Treatise of his, makes adoption to be in order of nature be­fore iustification, but I see no sufficient ground for it: it is the receiued opinion of the best Diuines, that it followes iustifi­cation, and is annexed to it, and there is good ground for it in the Scripture. Galat. 3.26.27. the Apostle saith: Ye are sonnes of God by faith; for all ye that are baptized haue put on [Page 402] Christ: as if he had said, ye are by Baptisme ingrafted into Christ, and made one with him by faith, and haue fellowship with him who is the naturall Sonne of God, & therfore ye are the sonnes of God. Ioh. 1.12. Ioh. 1.12. it is said, As many as receiued Christ, to thē he gaue power, or gaue this priuiledge, or this dig­nitie to be the sons of God, euen to them that beleeue in his Name. Where we see, that beleeuing in Christ, and receiuing of Christ to iustification, 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 fauour; and the other is regeneration, whereby they are borne of God, and whereby the Lord makes them new creatures, and doth re­store in them his owne image, in righteousnesse and true holi­nesse, which the Apostle Peter, 2. Pet. 1.4. 2. Pet. 1.4. cals a participating of the diuine nature. And herein lies a maine difference be­tweene Gods adoption and mans adoption, Difference betweene Gods adop­tion & mans. man in adop­ting a child of another, may accept of him for his sonne, and may giue him the priuiledges of a sonne, but he cannot com­municate his qualities and nature to him: But God adopting vs for his children, he doth not onely accept of vs for his sonnes, but he also imprints his owne nature and his owne image on vs by the grace of regeneration. Thus then we are to conceiue the point of adoption.

How the point of a­doption is to be conceiued.That Gods children being by nature the children of wrath as well as others, are by the grace of adoption, they being vnited and knit to Christ by the bond of faith and by his Spi­rit, and hauing fellowship with Christ, who is the naturall Sonne of God, they are actually accounted Gods children, & the Lord is pleased to accept them for his children by grace and fauour in and through Christ, and doth also stampe his owne nature and his owne image on them by the grace of regeneration.

Come we now to the thing the Apostle speakes of here, witnessed by the holy Spirit of God, and by the sanctified heart, namely this, that himselfe and the beleeuing Romans were the children of God, that is, were by grace and fauour [Page 403] actually accounted Gods children, euen his adopted sonnes and daughters in and through Christ. Hence seuerall things are offered.

As first this, that God loues his chosen, beleeuing in Doct. 4 Christ, and being iustified by Christ, God loues his chosen now beleeuing in Christ, with a fatherly loue. and hauing fellowship with Christ, with a fatherly loue, and with a tender affection, and they are most deare and precious to his holy Maiesty, and he accepts their persons, and accounts them as his owne deare children. We finde that the Lord in many places of Scrip­ture takes to himselfe the name and title of a father, in rela­tion to his chosen and faithfull ones, and makes knowne that he beares a fatherly loue and affection to them. Malac. 3.17. I will spare them saith the Lord, as a man spareth his sonne that serueth him. Psal. 103.13. As a father hath compassion on his children, so hath the Lord compassion on them that feare him. Isai. 66.13. the Lord compares himselfe to a mother, and his tender affection to his chosen and faithfull 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 Ierusalem. Zach. 2.8. the Prophet makes knowne, that Gods chosen and faith­full ones are as deare 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 beares this loue and tender affection to his chosen, beleeuing in Christ, and being iustified by Christ, the Apostle makes it plaine, Ephes. 1.5.6. when he saith, Who hath predestinate vs to be adopted through Iesus Christ vnto himselfe, according to the good pleasure of his will: to the praise and glorie of his grace wherewith he hath made vs accepted in his beloued, that is, in Christ.

For why, (to giue you the reason Reason. and ground of this) the Lord lookes on his chosen, beleeuing in Christ, and by him iustified and sanctified, not as they are in themselues, but as they are in his beloued Sonne, * The Sonne of his loue: Coloss. 1.13. Coloss. 1.13. and as they are in his Sonne in whom he is well pleased: [...]. as himselfe speakes, Mat. 3.17. and so he beares the same loue to them that he doth to his owne Sonne. And therefore [Page 404] doubtlesse God loues his chosen, beleeuing in Christ, and be­ing by Christ iustified, with a fatherly loue and with a tender affection, they are most deare and precious to his holy Ma­iestie.

Obiect. Haply here it will be said, God loues his chosen from e­uerlasting, and he loues them euen before their calling and conuersion, and before their iustification and adoption, yea he loues them with great or much loue, as Ephes. 2.4. Ephes. 2.4. God which is rich in mercie, [...]. through his great loue wherewith he loued vs. Answ. I answer. It is true, the Lord loues his chosen before their calling, and before their iustification and adoption, and that with great or much loue; yet with that degree of his loue that is proper to his elect vncalled, and as his elect onely knowne to himselfe so to be, and in time to be called, iustified, and adopted: but when they are called, iustified, and adopted, he then loues them with a further degree of his loue, euen to the actuall acceptation of their persons, and of their good works, as pleasing to him in Christ. Note. Indeed Gods loue in it selfe admits neither more nor lesse, but as it is reached out to his chosen, there be different degrees of it.

Ʋse 1 Now then for vse of the point: first this truth that God loues his chosen, Sweet cōfort for all such as truly beleeue in Christ the God of Christ is their God, and the father of Christ their father. beleeuing in Christ, and being iustified by Christ, and hauing fellowship with him, may yeeld matter of sweete and of excellent comfort to all that truly beleeue in Christ, and are by him iustified, and finde that they haue fel­lowship with Christ. Art thou one truly beleeuing in Christ, and by him iustified? 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, Ioh. 20.17. Ioh. 20.17. Tell my brethren, I ascend vnto my Father and to your Father, vnto my God and your God. And he loues thee with a fatherly loue, yea with the same loue he beares to his owne deare Sonne, to the Sonne of his loue; and assure thy selfe he will deale with thee as a most louing, gracious, and tender hearted father. There is no earthly father, be he neuer so great, that can deale so well with his child whom he loues most dearely, as the Lord thy heauenly Father is able to deale with thee; and his loue ex­ceeds [Page 405] the loue of the tenderest father in the world, as farre as God himselfe exceeds dust and earth, sinne and corruption; and out of his tender loue to thee, he will suffer thee to want no manner of thing that he knowes to be good for thee, ei­ther in respect of soule or bodie, and he will beare with thy infirmities and frailties in doing good things, thine heart being set right to please him, yea he will tender thee as a lo­uing father, when thy bodie lyes vnder sicknesse, vnder paines or griefes, Psal. 41.3. Psal. 41.3. The Lord may and doth suffer his children to lye vnder affliction for a time, for good causes best known to himselfe. As an earthly father perceiuing cause of further good, doth sometimes suffer his child to bite on the bridle, to lye 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 doubtlesse thy heauenly Father for much good knowne to his holy Maiestie, may suffer thee to lye vnder af­fliction, that thou maist be humbled, and schooled, and wai­ned from the loue of the world; but to sinke vnder thy affli­ction, and vtterly to perish vnder it, he cannot endure it, he will not suffer it, he will not see it, he will certainly put vnder his hand; yea he louing thee with a fatherly loue, he will not suffer anie thing to hurt thee, the harmes, wrongs, and iniu­ries that are done to thee, they pierce as it were his gracious bowels, and he will not endure them.

And so for a second vse, take notice of this whosoeuer Ʋse 2 thou art, that dost hate, or harme, God will not suffer his children whom he loues most dearely to be wronged and abased, & not auenge it. or wrong anie one that truly beleeues 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 helpe it? surely he will not: and will the Lord then who is infinite in power, able to do what­soeuer he will, suffer any of his children whom he loues most dearely, being bought with the precious bloud of his owne deare Sonne, to be wronged, and abused, and not auenge it? No, no, certainly he will not: as he said to Abraham, Genes. 12.3. he will blesse them that blesse his children, and he will curse those that curse them: his reuenging hand will be a­gainst all that harme or wrong the poorest of his children. [Page 406] Thinke on this, thou that art a persecutor of Gods children, and thou that dost harme or wrong any one that truly be­leeues in Christ, be it but a poore 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 dearely: and if he make his moane to his Father, and out of the bitternesse of his soule complaine to him, he will heare him: and if he rise vp for his defence, and his hand take hold on iudgement, then woe to thee. Thou maist be as a whip or scourge on the backe of a child of God for a time, but when the Lord hath done his owne will and worke by thee on his child for his good, then will he cast thee as a rod into the fire of his euerlasting ven­geance.

Ʋse 3 Now before I leaue this point, one other short vse is to be made of it: We are to esteeme of Gods chosen now belee­uing in Christ as of those that are deare and precious to the Lord. is it so that God loues his chosen, now beleeuing in Christ, and being by him iustified, with a fatherly loue, and with a tender affection? are they right deare to his holy Ma­iestie? Surely then we must learne to esteeme of them; we are to esteeme of them as of Gods redeemed ones, and as of his deare ones, and as of those that are of great price with the Lord, and of high account with his holy Maiestie. And to this purpose consider we, that Gods chosen, now beleeuing in Christ, and iustified by him, are of such price with the Lord, and so esteemed of him, as that for their sakes he doth manie times extend his bountie to the wicked, and the wicked fare the better for their sakes, and for their sakes the Lord be­stowes many temporarie benefits on the wicked: yea the Lords loue to his chosen now beleeuing 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 turne him from anger to mercie, 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 bene found in Sodome, the whole Citie had bene spared for their sakes, and had escaped the fearefull plague of fire and brim­stone, Genes. 18.32. Genes. 18.32. And for Noahs sake was Cham preserued from the deluge: and Paul had the liues of all giuen him that [Page 407] were in the same ship with him, Act. 27.24. Are these then such as we cannot abide, and such as we hate and con­temne? and are these eye sores vnto vs, and such as harme the place where they are, and they must be remoued or else we shall not be well? Oh learne we to see their price with God, and the good that comes to the place where they dwell, euen for their sakes; and learne we to esteeme of Gods chosen be­leeuing in Christ, as we ought, euen as of Gods deare ones, and as of such as are of great price with the Lord; and let them be deare to vs, and let vs make precious account of them. In louing them we shall testifie our loue to God him­selfe: for it is a sure rule, loue me and loue my child, and if thou loue not my child, thou louest not me: and so indeed if thou loue not the children of God, thou louest not God. E­uerie one that loueth God which begat, loueth him also which is begotten of him, 1. Ioh. 5.1. If thou loue not the children of God, assuredly thou louest not God himselfe, say or pretend what thou wilt. As the world and men of the world are rea­die to say, they loue God with all their hearts, they would be sorrie else, and yet such as are the adopted sonnes and daugh­ters of God they cannot abide, those they hate and con­temne. Do they loue God? No, no, they lye, and deale not truly with their owne soules: thou louest not God whosoe­uer thou art, if thou loue not those that are beloued 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 himselfe and the beleeuing Romans were the children of God, were by grace in Christ actually accounted Gods children, euen the adopted sons and daugh­ters of God in and through Christ; we are further to take notice of the excellencie, and of the honour, and dignitie of Doct. 5 Gods chosen, beleeuing in Christ, and being by him iustified, Gods chosen now belee­uing in Christ are aduanced to great excellencie and dignitie. and hauing fellowship with Christ. And the point is this.

That Gods chosen, beleeuing in Christ, and being by him iustified, and hauing fellowship with Christ, they are aduan­ced to great excellencie, they are highly honoured and dig­nified, they are accounted the sonnes and daughters of the [Page 408] most High, euen of the Lord of heauen and earth, and that is a great honour to them. We reade 1. Sam. 18.18. when Da­uid heard of matching with Sauls daughter, Alas (saith he) what am I, and what is my life, or the familie of my father in Is­rael, that I should be sonne in law to the king? And againe, 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 sonne in law? And so it may be truly said in this case, is it a light or small thing to be the adopted sonne or daughter of God, the great Lord and King of heauen and earth? Without question it is a matter of wonderfull excellencie, and to haue such a sonne­ship is more a thousand times then to be the sonne of the most mightie 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 loued thee: as if he had said, since I haue taken thee for mine owne, and thou hast bene my peculiar people, thou hast bene excellent and honourable aboue all the people in the world. And hence it is that Gods chosen now beleeuing in Christ, and by him iustified, are said to be kings and Priests to God, that Christ hath made them kings and Priests to God his Father, Reuel. 1.6. And 1. Pet. 4.14. the Apostle saith, The Spirit of glorie and of God resteth on them: and therefore doubtlesse they are honourable and glorious. Eccles. 10.7. the Preacher cals them Princes: speaking of the confusion and disorder that he saw in the world, he saith, I haue seene seruants on horses, and Princes walking as seruants on the ground. He meanes by Princes, the chosen of God and his faithfull ones. And indeed if we consider the bottome of the base estate from which Gods chosen now beleeuing in Christ are brought, and the top of glorie to which they are aduanced, it will plainly appeare to vs that they are excee­dingly aduanced to great excellencie, and to high honour and dignitie they are by nature children of wrath, bond­slaues of sinne and Satan, enemies to God, and rebels against his holy Maiestie, liable to all plagues and iudgements, and in a miserable state and condition: and by the grace of adoption they are aduanced to be sonnes and daughters of the most [Page 409] high Lord and King of heauen and earth, yea to be heires, as verse the next, Euen fellow heires with Christ, Rom. 8.17. and to haue right and title to all good things in this world, and to the crowne of glorie in heauen. And so it must needs be acknow­ledged, that they now beleeuing in Christ, they are aduanced to great excellencie, and they are highly honoured and dig­nified.

And for the vse of this, first this truth serues much for the Ʋse. 1 comfort and for the cheating vp of the hearts of poore despi­sed ones in the world, truly beleeuing in Christ, Comfort to poore despi­sed ones in the world, they truly be­leeuing in Christ. and being by him iustified. Though they be poore and despised in the world, and vilified, and abased, and held as the refuse and of­scouring of the world, yet beleeuing in Christ, they are not onely dearely beloued of the Lord, but they are also highly honoured and dignified, they haue this honour vouchsafed to them, they are accounted the sonnes and daughters of the great Lord and King of heauen and earth: and in that respect they are equall to the greatest that beleeues in Christ. The beleeuing shepheard, or the beleeuing kitchin boy may call God his Father as well as the beleeuing king; such honour haue all the Saints of God, which may comfort them and cheare vp their hearts. Indeed the honour and glorie of Gods chosen beleeuing in Christ, doth not appeare to the eye of the world, it lyes hid from the world, either vnder affliction, or vnder that excellent grace of humilitie, which the world accounts basenesse, and as Saint Iohn (1. Ioh, 3.2.) saith, we are now the sonnes of God: but yet it doth not appeare what we shall be, but the time shal come when the world shall be eye-witnesses of their honour and glorie. When the Lord Iesus shall shew himselfe from heauen in endlesse glorie in his owne person at the day of iudgement, he shall then come to be glorified in his Saints, and to be made maruellous 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 owne person, but he shall also be glorious in his Saints, he glorifying them, and they appea­ring with him in glorie, and that to the admiration of all that shall looke on them, euen to the amazement of men and [Page 410] Angels: and that is a matter of sweet comfort to poore de­spised ones in the world that truly beleeue in Christ.

Ʋse. 2 Againe for a second vse, is it so that Gods chosen, belee­uing in Christ, Gods chosen beleeuing in Christ must carrie them­selues answer­able to their honour and dignitie. and being by him iustified, and hauing fellow­ship with him, are aduanced to so great excellencie, and so highly honoured and dignified, as that they are accounted the sonnes and daughters of the most high Lord of heauen and earth? Surely then it concernes them, and it is their du­tie, to carrie themselues answerable to so great honour and dignitie, 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 euery mans worke, passe the time of your dwelling here in feare. When Dauid kept his fathers sheepe, he behaued himselfe like a shepheard, but when he was called from the sheepefold and aduanced to be a King, he carried himselfe accordingly; and so ought Gods children to do, being called from being the children of the diuell to be the children of God the great Lord and King of heauen and earth, they are to carrie themselues as the sonnes and daughters of so great a King, and answerable to the honour vouchsafed to them. What a shame were it for a Kings sonne to carrie himselfe as a base peasant, and to behaue himselfe like a drudge? And is it for a child of God to carrie himselfe as a vassall and slaue to sinne and Satan, and to suffer himselfe to be a drudge to the lusts of his owne heart? Thinke on this, thou that dost per­swade thy selfe that thou art a child of God, and know that the Lord lookes for more honour, and feare, and reuerence, and dutie, and seruice, and holy obedience from thee, then he doth from those that are not his children: If thou be proud, if thou be vaine and garish in thy attire, if thou be couetous and an earthworme, if thou suffer thy selfe to be carried after the lewd customes and fashions of the world, thy sinnes do more dishonour God then the sinnes of those that are not Gods children, yea thy sinnes are more offensiue to God, and more displeasing to his holy Maiestie, then the sinnes of the prophane and reprobate, because thy sinnes are not bare [Page 411] transgressions of his Law, but they are committed against his mercie, against his bountie and goodnesse, and against his louing fauour vouchsafed to thee, and thy sinnes haue vn­thankfulnesse ioyned with them, and assuredly the Lord will not suffer thy sinnes to escape his hand, as he saith by his Pro­phet Amos 3.1, 2. Heare this word that the Lord pronounceth against you O children of Israel, euen against the whole familie which I brought vp from the land of Egypt, saying: You onely haue I knowne of all the families of the earth, therefore I will visite you for all your iniquities: I will not suffer you to escape my hand for your sinnes. Thinke on this, thou that dost perswade thy selfe thou art a child of God; though the Lord suffer o­thers to runne on in their sinnes, and reserues them till the day of vengeance, yet he will whip thee for thy sinnes, because he loues thee. And the greater honour the Lord hath vouchsa­fed to thee, the more excellent condition he hath aduanced thee vnto, the more doth he challenge from thee all such care and dutie, as may declare thee not vnworthie of so great fauour.

OVr Apostle hauing begun to speake of the excellency and dignitie of Gods chosen, be­leeuing in Christ, and by him iustified, go­eth on from one degree of excellencie to a­nother, and hauing said in the verse before, that the holy Spirit of God doth witnesse with their sanctified soules, that they are the children of God, he here addes a further degree of their excellencie, by way of consequent or consectarie: he here infers, that being children, they are also heires, still insisting in himselfe, and in [Page 412] the beleeuing Romans. Though the text originall & the new translation do not expresse the persons, yet doubtlesse the A­postle meanes it of himselfe and of the beleeuing 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 prooues that which he put downe verse 13. That true beleeuers mortifying the deeds of the flesh by the Spirit, shall liue, his argument being this; They are the sonnes of God, and therefore they shall liue: 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 vp that argument, shewing the necessitie of it, that the children of God must needs liue, because they are heires; and their inheritance is life eternall, and therefore it cannot be but that they shall liue: that is the respect that this verse hath to the foregoing matter. In this verse consi­dered by it selfe, there be two things layd before vs.

First, an excellent dignitie put on Gods children, that they are heires: the Apostle affirmes 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 affirme this of Gods children, but he further sets out that dignitie by the person with whom they are heires, and that is with Christ, and heires annexed with Christ: wherein the Apostle preuents an obie­ction; for some might say, Are Gods children Gods heires? Christ is Gods heire. This he preuents and saith, they are ioynt heires or coheires with Christ.

Then the second thing layd before vs 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 [Page 413] Apostle includes the argument and matter of comfort to strengthen the beleeuing Romans, and all other true belee­uers, against the bitternesse of the crosse, and to perswade them to a patient and constant bearing of the crosse, and so he falleth on the second generall 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 summe and substance of this verse is thus much, it containes in it an excellent dignitie belonging to Gods children, that they are heires, euen 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 vnfold the sence 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 fauour actually accounted Gods children, if we be the adopted sonnes 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 howsoeuer a­mongst men all children be not heires, but sonnes onely if there be sonnes, and not all the sonnes, but the eldest sonne a­lone, yet the case is otherwise with Gods children, be they sonnes or be they daughters, they are all and euery 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 subioynes verse 29. of Galat. 3. euen heires of God. Some would haue the word heires to be here taken passiuely, as if the Apostles meaning were, euen Gods inheritance, or Gods possession, but that peruerts 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 actiuely, and the meaning is, [Page 414] euen such as haue right and title to the good things of God, euen to all good things, as 1. Cor. 3.21. All things are yours, and to the ioyes and glorie of heauen, and to that inheritance that is immortall, and vndefiled, and that fadeth not away, reserued in heauen, 1. Pet. 1.4. And heires annexed, or ioynt heires, coheires, or fellow heires with Christ: that is, such as haue right and title to all the good things of God, and to the heauenly inheri­tance together with Christ, he being the naturall heire of his Fathers kingdome, being his Sonne by nature, and his onely begotten Sonne; and we being heires of the same kingdome by adoption and grace in and through him, we are admitted to be heires with Christ.

Now then thus conceiue we the meaning of the first part of this verse.

If we be by grace actually accounted Gods children, euen the a­dopted sonnes and daughters of God, we haue then also all and euery one of vs 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 ioyes and glorie of heauen, to an inheritance that is immortall, and vndefiled, and fadeth not, reserued in heauen for vs: yea we haue right and title to that heauenly inheritance together with Christ, he being heire of his Fathers kingdome as the naturall and onely begotten Sonne of his Father, and we as heires to the same kingdome by a­doption and grace in and through him, and so admitted to be ioynt 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 layd before vs.

Doct. 1 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 heauen it selfe. To be the child of God, is no empty ti­tle, by it we obtaine this dignitie, to be heires, euen to haue right and title to all the good things, and to heauen it selfe, and to happinesse and glorie in heauen as heires. And to adde some further euidence 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 saluation. Tit. 3.7. the Apostle saith, [Page 415] Being iustified by grace they are made heires according to the hope of eternall life. Iames 2.5. they are called heires of the king­dome. And Galat. 4.7. the Apostle puts downe the very con­clusion, If thou be a sonne, thou art also an heire of God through Christ. Colos. 1.12. the Apostle giues thankes to God that he had made the beleeuing Colossians meete 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, inherite ye the kingdome prepared for you from the foundation of the world, Math. 25.34. take possession of the kingdome of heauen as your inheritance. The Scripture is plentifull in this, that Gods children are heires, and haue right and title to all good things, and to heauen it selfe, and to happinesse and glorie in heauen as heires.

For why, Reason. the Lord hath appointed his children to life and glorie in heauen freely. As he loues them freely without re­spect to any thing in themselues, so he will saue them freely, to the praise and glory of his grace, Ephes. 1.6. And therefore doubtlesse they haue right and title to all good things, and to heauen it selfe, and to happinesse and glorie in heauen, as heires, and as to a free inheritance.

Now then for the vse: first this truth discouers that Gods Ʋse. 1 children cannot challenge any good thing of this life, The Popish doctrine tou­ching good works meri­ting eternall life, confuted. much lesse heauen, and happinesse, and glorie in heauen, on any merit or desert of their owne. It is the doctrine of the Papists, that eternall life is giuen for the merit of good workes: No, no, Gods children haue right and title to good things, and to happinesse and glorie in heauen, as heires, and as to an in­heritance. Now (as we know) an inheritance is freely gi­uen by the father to the child, and not deserued by any merit or weldoing: yea sometimes amongst men an inheritance is giuen to the child who is so farre from doing any thing to deserue it, as that it is yet an infant, and lies crying in the cra­dle, and can do nothing to that purpose. An inheritance is gi­uen by the father out of his meere loue, and so Gods children hauing right and title to the good things of this life, and to happinesse and glorie in heauen, as heires, and as to an inheri­tance, [Page 416] they cannot challenge them on any merit or desert of their owne. Indeed Gods children may comfortably enioy good things, euen 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 owne, much lesse heauen and happinesse, and glory in heauen: euen the least good thing of this life, is giuen to Gods children out of the meere loue of their heauenly Father, as part of their inheritance. Obiect. Yea but say the Papists, eternall life is called in Scripture a reward, & therfore it is giuen on something done that is rewarded. It is true, it is giuen on something done that is rewarded, but what then doth that proue, that it is giuen as a reward for the merit of the thing done? Answ. Nothing lesse. Yea but say they, Obiect. it is cleare that heauen is a reward giuen for the merit of good workes, Heb. 6.10. the author there saith, God should be vniust, if he rendred not heauen for good workes: God, saith he, is not vnrighteous, that he should forget your worke and labour of loue, which ye shewed towards his name, in that ye haue ministred to the Saints, and yet minister. Answ. I answer them, they can neuer thence conclude by any good forme of reasoning, that God should be vniust if he rendred not hea­uen for the merit of good workes. Indeed God should be vn­iust if he kept not his promise, euen that promise that he hath made, to reward the good workes of his children. The Lord hath freely promised in Christ to reward the good workes of his children, and bound himselfe by his promise to reward them, and if he should forget so to do, which is impossible, then he should be vniust; that is the purpose of the holy Ghost in that place, and that is the iniustice there intended by the Author of that Epistle. And therefore still it remaines a truth, that Gods children hauing right and title to the good things of this life, and to happinesse and glorie in heauen as heires, they cannot challenge any good thing of this life, much lesse heauen and happinesse, and glorie in heauen, on any merit of their owne.

Ʋse. 2 And for a second vse: 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 our selues to the least good thing of this life, & much more to hea­uen, and to the happinesse & glorie in hea­uen. and to [Page 417] happinesse and glorie in heauen, as heires, and as to their in­heritance? Then we must looke that we lay no claime to the least good thing of this life, much lesse to heauen, and happi­nesse and glorie in heauen, for any merit or desert of our owne. It is a corruption deeply rooted in vs by nature, to thinke that we are worthy of good things, yea that we de­serue the best good things, euen in heauen it selfe, for some thing in our selues: it is the common saying of blind igno­rant people, and thus they speake: I know I must loue God aboue all, and my neighbour as my selfe, and if I do my good will so to do, God will be mercifull vnto me, and I shall go to heauen. Oh we must labour to roote out this conceit, and learne to renounce all merit in our selues of the least good thing, and learne to lay claime 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 gi­uen to vs, out of the meere loue of our heauenly Father; and so learne to be thankfull to God for euery bit of bread we haue to put into our mouthes, acknowledging it to be the free gift of God, freely bestowed on vs out of his meere loue and mercie. And much more are we to be thankfull to him for making vs heires of heauen, and freely giuing to vs right and title to hapinesse and glorie in heauen, for that is such a gift as we cannot prize sufficiently; and in bestowing that gift on vs, we cānot comprehend the greatnesse of Gods loue vnto vs: and therefore we are to labour to be thankfull to God for that aboue all things, and to endeauour to expresse our thankfulnesse to him in all holy obedience. That is our dutie.

Now before I leaue this point, I will adde one other short Ʋse. 3 vse of it: Is it so that Gods children are heires? Gods children must liue in this world as heires that are yet in their minoritie. haue they right and title to the good things of this life, and to heauen, and to happinesse, and glorie in heauen, as heires, and as to their proper inheritance? Surely then they must learne to liue here in the world as heires, euen as heires that are yet in their nonage and in their minoritie, as the Apostle saith, Galat. 4.1. The heire as long as he is a child, differeth nothing from a [Page 418] seruant, though he be Lord of all: So though the children of God be heires of heauen, and of happinesse and glorie in hea­uen, yet they are here in this world as yong heires in their minoritie, and they must here liue as heires that are in their minoritie, they must be content to liue at the allowance of their heauenly Father, and be content with that he giues them here, expecting their full inheritance hereafter. If their heauenly Father here keepe them short, and put them to some hardship, if here he giue them but a small pittance and porti­on of the good things of this life, they must be content with it, remembring this, that they are heires to a kingdome which in due time shall be giuen to them: they must here liue as Abraham did, who though he was heire of the land of promise, yet was content to abide intents as a stranger, and in no Citie, looking for a Citie whose builder and maker is God, Heb. 11.9.10. And if their heauenly Father do here allow them but a small part and portion of heauenly ioy, and of heauenly comfort, they must take heed they murmure not against their Father, and complaine of it, that their bre­thren haue more spirituall ioy, and more heauenly comfort then they. No, they must be content with that measure of spirituall ioy their heauenly Father is pleased to impart to them, and looke for fulnesse of spirituall ioy, and fulnesse of heauenly comfort hereafter in heauen; their heauenly Father is wise, he knowes best what measure of spirituall ioy and heauenly comfort is fit for them. And as he will make them meete to be partakers of the inheritance of the Saints in light, as the Apostle speakes, Colos. 1.12. as he will make them meete and fit for heauen, and then giue heauen to them, and put them into possession of it; so he will here in this world make them meete and fit for spirituall ioy, and fit for heauenly com­fort, Note. and then in his wisedome giue it to them. And Gods children are rather to pray to God, and to desire the Lord to make them fit for spirituall ioy, and fit for heauenly comfort, then that he would giue it to them. Gods children must here in this world do as trauellers vse to do. When trauellers set out in a darke foggie mistie morning, yet they comfort themselues [Page 419] with this, that in time the mist will breake vp, and the Sunne will breake forth, and shine forth clearely on them: So do thou that art a child of God, though it be so that now the bright shining of Gods louing countenance be yet held from thee, there is a mist, and there is a fogge, and a cloud be­tweene thee and it, and thou hast not that spirituall ioy, and that heauenly comfort that others haue, yet cheare vp thy selfe, in time the bright shining face of God, euen his most louing countenance will breake forth, the clouds and mists that are now betweene thee and it shall be dispelled, and it will shine forth clearely on thee, if not here in this world, as­suredly in heauen, most brightly, and most gloriously, and in a measure vnspeakable and vnconceiueable. And let that be thy stay, and let that be thy comfort, and so I passe from that point to further matter.

Obserue in the next place: the Apostle here speakes 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 euery one of Doct. 2 Gods children without exception, All Gods chil­dren are heires. haue right and title to all the good things of this life, and to heauen, and to happinesse, and glorie in heauen, as heires.

For why, the promise of the good things of this life, and of Reason 1 heauen, and of happinesse, and glorie in heauen, is made to all and to euerie one of Gods children, they are all inuited to come to Christ, Math. 11.28. Mat. 11.28. and are all inuited to partake of the benefit of Christ: and the couenant of grace and mercy is made to all and euery one of them, Isai. 55.1. Isai. 55.1. Hoe, euery one that thirsteth, saith the Lord by his Prophet, come ye to the waters, and ye that haue no siluer, come, buy and eate: come I say, buy wine and milke, without siluer and without money. And then he subioynes verse 3. Verse 3. Encline your eares and come vnto me: heare, and your soule shall liue, and I will make an euerlasting couenant with you; euen the sure mercies of Dauid.

Againe, God is able to make all his children heires, and Reason 2 to giue to all and to euerie one of them inheritance in hea­uen, to the last as well as to the first, without diminution, [Page 420] without diminishing the inheritance of any one of them, the inheritance of one shall not preiudice or lessen the inheri­tance of another. The Lord is able, and will possesse all his children of ioyes, and of glorie in heauen equally, for the sub­stance of ioy and glorie And hence it is that Christ saith, Ioh. 14.2. In my Fathers house are many dwelling places. In heauen there is roome enough for all to inherite, and for all Gods children to be heires. Vse. The conside­ration of their poore, base, & meane estate in this world, ought to be no trouble to Gods childrē And what then (for the vse of this) dost thou troubling and vexing thy selfe, whosoeuer thou art, with the consideration of thy poore, base, and meane estate here in this world? Art thou a child of God? then be of good com­fort; be thou neuer so poore, or neuer so meane in the world, thou art an heire, thou hast right and title to all good things, yea to heauen it selfe, and to happinesse and glorie in heauen, as well as any other child of God, be he neuer so highly ad­uanced, or be his estate neuer so great in this world: if thou be borne of God, and be an adopted sonne or daughter of God, thou art not one borne to nothing: no, thou art heire to a kingdome, yea to such a kingdome as hath neither measure of glorie, nor end of continuance. And though thou be here in this world straightened, and thou art here in poore and meane estate, yet thou hast right and title to heauen, and thou shalt one day be possessed of it, and there is roome e­nough, wealth enough, and there is ioy and glorie enough, to giue thy soule full contentment: thinke on that to thy com­fort. Come we to the amplification of that excellent dig­nitie bestowed on Gods children, that they are heires. And first, that they are Gods heires, Euen 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 heauenly inheritance as Gods heires.

Now in that the Apostle saith, that Gods children are Gods heires: we are hence giuen to vnderstand in the first Doct. 3 place.

Gods children haue iust title to all good things.That Gods children haue iust title to all good things, to the good things of this life, and to heauen, and to happinesse and glorie in heauen. The Lord vouchsafing to make his chil­dren [Page 421] his heires, it must needs be that they haue lawfull and iust 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 speakes plainly to this pur­pose, Whether they be things present, or things to come, all are yours: you are the right owners and lawfull possessors of all things.

And the grounds of this truth are these: First God is the Reason 1 Lord of heauen and earth, as Melchizedecke said, Gen. 14.19. Gen. 14.19. He is the most high possessor of heauen and earth. And as Moses said, Deut. 10.14. Deut. 10.14. Heauen and the heauen 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 iust title to all good things of God, euen 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 cracke or flawe, and none can disproue their title.

Againe, Gods children are one with Christ, he is their Reason 2 head and they his members by mysticall and spirituall vnion, and Christ is the heire of all things. God his Father hath made him heire of all things, as we haue it, Hebr. 1.2. Hebr. 1.2. and therefore doubtlesse in and through him they haue iust title to all good things, euen the right that they lost in Adam to good things is restored to them in Christ, and in and through him they haue iust title to all good things of this life, and to heauen, and to happinesse and glorie in heauen.

Now then this truth serues to discouer, Ʋse. Onely Gods children haue a true and cō ­fortable vse of Gods good creatures. that onely Gods children haue a true and comfortable vse 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 enioy, and vse the good things of this life which the Lord doth cast on them by his prouidence. Indeed they may not on this ground enter on the goods of others, because they haue iust title to all good things, therefore take on them to be their owne car­uers. Although Gods children haue right to all good things, [Page 422] yet not in all good things of this life; the Lord in wisedome hath seuered the good things of this life in respect of ciuill right and proprietie; and such as are not Gods children haue a ciuill right and proprietie to the good things of this world that are cast on them by Gods prouidence, and Gods chil­dren may not enter on it, but they are to content themselues with that portion of the good things of this life the Lord giues to them: and be it more or be it lesse they may comfor­tably hold it, and enioy it, and vse it; yea they onely may com­fortably hold, enioy, and vse the good things of this life the Lord bestowes on them. Such as are not Gods children, ha­uing onely a ciuill right and a ciuill proprietie to the good things of this life, they shall one day answer for the vse of them, they shall one day answer for euerie bit of bread they haue to put into their mouthes; for they hauing no spirituall right to the good things of this life, they do but vsurpe the good creatures of God, and they keepe the good things of this life from the right heires. And though the Lord suffer them to haue a plentifull portion, and to enioy abundance of the good things of this life, yet they are but giuen to them to leaue 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 neuer in their owne place till they be in hell, as it is said of Iudas, Act. 1.25. Act. 1.25. when he hanged him­selfe he went astray to go to his owne place. It is a certaine truth, if thou be not a child of God, thou art no heire of God, and so thou hast no iust title to any good of this life in regard of spirituall right, and thou shalt one day answer for euerie crumme 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 heire of all things: and therefore they onely may comfortably haue, hold, enioy, and vse the good things of this li e.

In the nex [...] place, in that Gods children are Gods heires, [Page 423] we may further gather and conclude thus much.

That Gods children haue not onely iust title to all the Doct. 4 good things of God, euen the good things of this life, The inheri­tance of Gods children is most sure and certaine. and of the life to come, but their title to them is sure and certaine: the Lord vouchsafing to make his children his heires, they cannot possibly misse or come short of their inheritance; they cannot lose it, neither can any defeate them or disappoint them of it; their inheritance is most sure and certaine, 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 heauenly inheritance, euen of fulnesse of ioy, and happi­nesse and glorie in heauen, as if they were now in heauen. They are Gods heires, and the Lord in his eternall purpose hath appointed them an euerlasting 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 giue it to them, and to bring them into posses­sion of it, as Christ saith, Luk. 12.32. Luk. 12.32. Feare not little flocke, for it is your Fathers pleasure to giue you the kingdome. Yea it is the will of Christ himselfe, that those who are giuen him of his Father, should in time be where he is, as himselfe prayed Ioh. 17.24. Ioh. 17.24. And what shall frustrate the Lords eternall purpose, or put by his appointment? and what shall hinder him from effecting his will and pleasure? Not all the power in heauen, in earth, or in hell: he is able to bring his children into the possession of heauen which he hath prouided and appointed for them, according to his owne 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 diuels in hell can cosin or deceiue Gods children of their in­heritance, nor keepe it from them by violence; they are Gods heires, who is stronger then all, and so their inheritance is most sure and certaine. And hence it is said to be reserued for them in heauen in a place of safetie, 1. Pet. 1.4. 1. Pet. 1.4. To an inhe­ritance immortall and vndefiled, and that fadeth not away, reser­ued in heauen for you. Yea the Apostle saith, Coloss. 3.3. Coloss. 3.3. that [Page 424] it is hid with Christ in God: it is laid vp in the gracious and powerfull hand of God, and nothing is able to wrest or wring it out of his hand. Christ saith, Ioh. 10.28. Ioh. 10.28. that he giues to his sheepe eternall life, and they shall neuer perish, neither shall any plucke them out of mine hand. We may therefore resolue on this as an vndoubted truth, that Gods children being Gods heires, they cannot possibly misse or come short of their inheritance, they cannot lose it, neither can any de­feate 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 certaine, and they cannot by any meanes be disappointed of it.

Ʋse. Now then this truth may serue 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 euer thou hast in the world, thou art stript of all thy wealth, and of all outward good things, yet comfort thy selfe, thine inheritance remaines firme and sure to thee, and thou canst not be depriued of that. And though the diuell and his instruments seeke by vexations and troubles to make thee miserable, yet they cannot do it: thou art happie, and shalt be happie in despite of them all. And though the Lord suffer them to strippe thee of land and li­uing, and to thrust thee out of house and home, and to de­priue thee of libertie, to shut thee vp 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 euerlasting inheritance is laid vp in a sure hand, euen 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 diuell without, no, nor yet thine owne flesh within, that can depriue thee of thine euerlasting [Page 425] inheritance. Thou art not trusted with it; if thou wert, thou wouldst soone lose it as Adam did in Paradise, but God keepes it for thee in his owne hand, and so nothing can dis­appoint thee of it. And therefore cheare vp thy selfe, in time of thy outward troubles, and thy outward crosses and losses: and though thou be stript as naked as Iob was, all thy goods are taken from thee, yet take heed thou crie not out as men commonly do in that case, I am vndone: thou art not vndone, thou art Gods heire, and thou canst not be vndone; thy hea­uenly Father still keepes thine inheritance firme and sure to thee, and all the diuels in hell cannot defeate thee of it, nor keepe thee from it. The diuell knowes it well, that he cannot possibly disappoint thee of thine euerlasting inheritance, and that makes him trouble thee what he can other wayes: and it is commonly seene that the diuell troubles Gods children more then others in respect of outward things, and he manie times (God suffering him so to do) by his instruments strips them of wealth, and of libertie, and of all outward good things, yea he seekes 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 sicknesse, then others that are not the children of God. And why so? Surely be­cause the diuell knowes their saluation and their euerlasting inhe­ritance is out of his reach, he knowes that is sealed vp to Gods chil­dren, and they haue it made sure to them vnder Gods owne hand and seale, yea that it is kept for them in the gracious and powerfull hand of God. Oh then let the consideration of this comfort thee that art a child of God, in time of any trouble, crosse, or losse, that befals thee in this world.

One thing note we further, in that Gods children are Gods Doct. 5 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 childrē are the grea­test heires in the world. they are heires apparent to the great Lord and King of heauen and earth, and their inheritance is an inheritance immortall, vndefiled, and that fadeth not, 1. Pet. 1.4. And they are heires to a crowne, and that a crowne of righteousnesse, as the Apostle cals it, 2. Tim. 4.6. yea to an in­corruptible [Page 426] crowne of glorie, as we haue it 1. Pet. 5.4. and to the crowne of life, as Christ cals it, Reuel. 2.10. Be thou faith­full vnto the death, and I will giue thee the crowne of life. Yea Gods children haue God himselfe their portion, as Dauid saith, Psal. 119.57. yea the Lord is the portion of their inheri­tance, as he saith, Psal. 16.5. And hauing God their portion, they haue not onely life, wisedome, power, succour, safetie, peace, ioy, securitie, and all good things, but they also enioy him who is the sountaine of all good things: and hauing God their portion, it is more then if they had a thousand worlds. And therefore we may truly say with Dauid, Psal. 16.6. The liues are fallen to Gods children in pleasant places: they are great heires, and they haue a faire heritage.

Now then for the vse Ʋse. of this, the consideration of this ought to stirre vp Gods children to esteeme of their inheri­tance, How Gods childrē ought to be affected in respect of their euerla­sting inheri­tance. and to affect it according to the worth, and excellen­cie, and greatnesse of it; they are euen to trample vnder foote the riches, pompe, and glorie of the world, and to account them drosse and dung in comparison of their rich and glori­ous inheritance: yea their minds, hearts, and affections are euer to be running on their faire and goodly heritage, and they are to long after it, and to wish within themselues, oh when shall I come to be fully possest of the ioyes and glorie of heauen, and fully to enioy God himselfe the fountaine of life, and ioy, and happinesse, and of all good things. Thus ought Gods children to be affected in respect of the excel­lencie and greatnesse of their rich and glorious inheritance. But alas, where is this affection to be found? Do not the minds and hearts of manie that would be accounted Gods children, rather runne on the world, on the wealth, the ho­nours, and the pleasures of the world, then on the rich and glorious inheritance in heauen? As it was said to Peter, Mark. 14.70. Surely thou art one of them, for thy speech is like: so it may be iustly said to manie, they are of the world, their speech is like. They can speake much and to purpose of the things of this world, but when they come to speake of the ioyes and glorie in heauen, alas their tongues cleaue to the roofe of [Page 427] their mouthes. It may be thou hast a good liking of heauen (as who hath not) and thou hast some tast of the powers of the world to come, as it is Hebr. 6.5. and therein thou dost con­tent thy selfe; deceiue not thy selfe, that liking and that tast may be in one that shall neuer come to heauen, thou must haue more then a tast, euen a true, sound, and feeling affection to the ioyes and glorie of heauen, or else thine heart is not rightly affected with the great and glorious inheritance in heauen, and thou must be able to speake of it feelingly. One that is heire to great lande and liuing amongst men, being now come to some yeares and discretion, and able to speake with vnderstanding, how feelingly and with what delight will he speake of the faire houses, and goodly woods and fields that he in time (if he liue) shall come to enioy? So it must be with thee in respect of thine heauenly inheritance: thou must be able to speake of it feelingly, and haue thy soule euen rauisht with delight in speaking of it, and haue a feeling apprehension of the ioyes and glorie of heauen.

Thou wilt say, Quest. How shall I know that I haue more then a tast of the ioyes and glorie of heauen? that I haue a true, sound, and feeling affection to them?

I answer. Answ. By two things.

First, if thy affection to them be seconded with a carefull vse of all good meanes by which it may be continued and increased, thou dost carefully heare the word, A true feeling affection to the ioyes and glorie in hea­uen, may be discerned by two things. and reade it and other good bookes, thou dost meditate and conferre of holy things, that so thine affection to heauen and heauenly things may be more enflamed; and thou art neuer so well as when thou art in the companie of Gods children, and con­ferring 1 with them of heauenly things.

And secondly, if thy affection to the ioyes and glorie of 2 heauen, bring forth to thee a loue to God for so great a mer­cie in working that affection in thee: thou dost loue God because he hath changed thine heart from being set on the world and worldly things, to affect heauen and heauenly things, and thou dost expresse that loue in the duties of loue both to God and men, especially to such as are the children [Page 428] of God, & beare Gods image in speciall manner: if it be thus with thee, then doubtlesse thou hast a true, sound, and feeling affection of the ioyes and glory of heauen, and that is the thing thou must find in thy selfe.

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 ioynt heires or fel­low heires with Christ.

And first in that Gods children are ioynt heires, coheires, or fellow heires with Christ, we are to take notice of the great ho­nour and dignitie Gods children are aduanced to. And that I will briefly note hence in the first place, is this.

Doct. 6 That the Lord is pleased to bestow on his children great honor and maruellous excellent dignitie, The high ad­uancement & honour of Gods chil­dren, in that they are ioynt heires with Christ. euen to make them his heires, yea ioynt heires with his own naturall Sonne, with his onely begotten Sonne, with his owne deare Sonne, the Sonne of his loue, 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 prodigall 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 seruice 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 sonnes, yea his heires, yea fellow heires with his owne Sonne, and not onely to giue them life, and to place them with his Angels, but with his owne deare Sonne, euen to share with him in life, and glorie, and in his king­dome, oh that is a fauour of God wonderfull and vnspeaka­ble; and that is an aduancement exceeding great and maruel­lous. And indeed the fauour of God therein is greater, in that the Lord hath passed by the euill Angels, that are plunged in­to the depth of vnconceiueable miserie, he hath left them in that miserie, and hath onely aduanced his chosen amongst men to such height of honour and dignitie. And the conside­ration of this (to be briefe in it) is of vse, both in respect of o­thers, [Page 429] and also of Gods children themselues.

As first on this ground, be thou warned whosoeuer thou Ʋse 1 art, to take heed thou giue no libertie to thy selfe, A dangerous thing to think or deale base­ly with any child of God. to thinke or deale basely with any child of God, be he neuer so poore, or of neuer so meane place in the world. Hath the Lord be­stowed such honour and dignitie on his child, as to make him his heire, yea ioynt heire, and fellow heire with his owne deare Sonne? and darest thou deale basely with him, yea darest thou giue way to thy wicked heart to thinke basely of him? Darest thou thinke in thine heart, that a child of God is base, and that he is but a precise foole? The Lord seeth thy heart, and hath the Lord made it knowne in his eternall truth, that his child is his heire, yea ioynt heire, and fellow heire with his owne Sonne, of life and glorie in heauen, and darest thou in thy very thought contradict the truth of God, and thinke in thine heart that the child of God is base, and sillie, and simple, and but a foole? And darest thou open thy mouth, to call a child of God foole, or base slaue or schismaticke, or the like? Will the Lord take it at thy hands, that thou dost ei­ther thus thinke, or thus deale with any child of his? Will a King take it well if he know that any man doth either despise his fauourite, or deale 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 shew the least dis­like of him, but was forced sore against his will, to clothe him in royall robes, and to cause him to ride through the Citie on the Kings horse, and to proclaime: Thus shall it be done vnto the man whom the King will honour, Hest. 6.11. Hest. 6.11. And will then the King of heauen and earth take it at thy hands, if thou ei­ther thinke or deale basely with any child of his, whō he hath made his heire, yea ioynt heire with his owne deare Sonne the Lord Iesus? No, no, be thou sure of it, the Lord will not suffer thy base esteeme of his child, or thy base dealing with any of his, to escape his punishing hand, but vnlesse thou be humbled for it, he will assuredly returne it on thy soule, to thine eternall woe and confusion.

Ʋse 2 And so for a second vse 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 loue to thee, hath highly honoured thee, he hath ad­uanced thee to be his heire, yea to be ioynt heire with his own Sonne. And though the world thinke basely of thee, and men of the world deale basely with thee, and seeke to dis­grace thee, yet they cannot do it, they cannot take thine ho­nour from thee: though wicked wretches of the world raile on thee, and load thee with foule termes, care not for it, they are but as dogs that barke against the Moone, they cannot obscure or blemish thine honour. No, no, honour is giuen to thee by him who is able to maintaine it, and he will maintaine it, and one day make it manifest to all the world, to men and Angels. Thinke on that to thy comfort, and so I passe on to a second thing.

In the next place, in that Gods children are ioynt heires, co­heires, or fellow heires with Christ, we are giuen to vnder­stand thus much.

Doct. 7 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 euerlasting inheritance. and shall one day be possessed with the same rich and glorious inheritance in heauen that the Lord Iesus is now possessed of, and they shall one day partake with him, and share with him in his e­uerlasting inheritance. And that this point may be rightly conceiued, know that the euerlasting inheritance of Christ is twofold, Christ his e­uerlasting in­heritance is twofold. it is the inheritance of life and glorie, and of domi­nion and power. Christ now liues in heauen in his body and soule, most blessedly and gloriously, being wholly freed from all infirmities and temptations, and being filled with all ioy and glorious brightnesse, and he is also in his humane nature exalted aboue all Principalitie, and power, and might, and domi­nion, and euery name that is named, not in this world onely, but al­so that that is to come. Ephes. 1.21. he reignes in heauen most gloriously and most triumphantly. Now Gods children shall one day be partakers with Christ of this double inheri­tance, they shall one day liue with Christ in endlesse glorie, and they shall also reigne with Christ, they shall one day [Page 431] share with Christ both in life and glory, and in his kingdome, though not in equall degree: the glorie and power of Christ shall exceed the glorie and power of all Gods children. And that Gods children shall thus partake with Christ in his dou­ble inheritance, the Scripture is plaine. Colos. 3.4. the Apo­stle tells the beleeuing Colossians, that when Christ their life shall appeare, then should they appeare with him in glorie: then shall they also be seene with him shining in vnspeakable glo­rie. Philip. 3.21. the Apostle saith, that Christ shall change the bodies of true beleeuers, and make them like his owne glorious bodie: and they shall one day be glorious in their measure, according to his image who is the God of glorie. 1. Ioh. 3.2. saith Saint Iohn, We are now the sonnes of God, but yet it doth not appeare what we shall be, and we know that when we shall appeare we shall like him. Reuel. 3.21. saith Christ, To him that ouer­cometh will I grant to sit with me in my throne, euen as I ouercame and sit with my Father in his throne. Christ hath ouercome, and reignes in glorie, and they that ouercome shall reigne with him, though not in equall glorie; they shall one day partake with him in life and glorie, and in his kingdome, though not in equall degree.

For why, Gods children are one with Christ, Reason. he is their head, and they his members, and the glorification of Gods children pertaines to the glorie of Christ, one cannot be with out the other, as the Apostle saith, 2. Thes. 1.10. When Christ shall come to iudgement in endlesse glorie, he shall come to be glorified in his Saints: and therefore doubtlesse 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 heauen, that he is now possessed of, they shall one day share with him in his euerla­sting inheritance, and in his kingdome, though in different degree.

Now then for the vse of this: first, what an excellent com­fort Ʋse. 1 is this to as many as find themselues 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 [Page 432] thou sure of it, thou hast part in Christ? Then know to thy comfort, thou art a fellow heire 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 heauen that he is now possessed of, and thou shalt one day share with him in life and glorie in heauen, and in his eternall kingdome; 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 vnspeakable and glorious: yea the consideration of this ought to stirre them vp to long for the appearing of the Lord Iesus; knowing this, that when he shall appeare, they shall appeare with him in glorie, and come to partake with him in that endlesse life and glorie that he is now possessed of in heauen. 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 possesse that life and glorie in heauen 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 weake and feeble, seeke to be quickened, labour thou to haue a liuely hope to partake with Christ in his glorie in heauen, and thine heart will then be filled with abundance of comfort, on the consideration of the truth now deliuered, and thou shalt then long for the appearing of the Lord Iesus.

Ʋse. 2 Againe, for the second vse: Is it so that Gods children haue right and title to one and the same inheritance with Christ? The dutie of Gods chil­dren, in that they are ioynt 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 magnifie the Lords good­nesse and mercy towards them, who hath prouided for them such a rich portion, as to share with his owne Sonne in life and glorie in heauen, and to partake with him in his kingdome? Oh this ought to stirre vp Gods children to en­deauour to answer so great a mercie, and to carrie themselues as those that shall one day be fellow heires with the Lord Ie­sus, and partake with him in life and glorie in heauen. And [Page 433] consider it, thou that dost perswade thy selfe thou art a child of God: it is a foule shame for thee that dost perswade thy selfe thou art a child of God, and so Gods heire, and ioynt heire with the Lord Iesus, and shalt one day haue thy por­tion, not onely among the Saints, but with the onely begot­ten Sonne of God, to carrie thy selfe as those that shall haue their part and portion with the diuels and damned in hell. Dost thou suffer thy selfe to be a drudge to the lusts of thine owne heart, to be proud, vaine, couetous, or the like? It is a shame for thee, meditate and thinke seriously of the good­nesse and mercie of God towards thee, in that he hath made thee his child, yea his heire, yea ioynt heire with his owne Sonne, and that thou shalt one day share with him in life and glorie, and in his eternall kingdome; and thou shalt find, thou canst not be sufficiently thankfull to God for so great a mer­cie. The due consideration of this, that the Lord should ad­uance thee from a child of the diuell and of wrath, to be his child, yea his heire, yea ioynt heire with his owne deare and onely begotten Sonne, euen to share with him in eternall life and glorie, and in his eternall kingdome, will set thee a worke to an endeauour to shew thy selfe thankfull, and to labour to expresse thy thankfulnesse for so great a mercie, in all holy o­bedience.

Come we now to the second generall thing layd before vs in this verse, the condition of such as are heires of God, and ioynt 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 generall part of this Chapter, which he continues to verse 31. The second generall part of this Chap­ter. And hauing in the former part of the Chapter hitherto, deliuered matter of sweet and excellent comfort to the beleeuing Romans, and to all other true beleeuers, against the relickes and remainders of sinne and corruption still abiding in them, he now comes to cheare them vp, and to arme and strengthen them against the bitternesse of the crosse, and to encourage them patiently [Page 434] and constantly to beare the afflictions they should meete withall, and that by diuerse arguments: we will lay forth his arguments as we come to them. In these words he layeth downe the first ground of comfort, which he continues and amplifies to the 26. verse. But to keepe within the compasse 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 preuention of a secret obiection. For some might say to the Apostle, you tell vs of great honour and dignitie the Lord is pleased to bestow on vs; we being his children, that we are his heires, and ioynt 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 heire of God, and thus poore, and thus afflicted, and vnder such grieuous afflictions as I am? Now this the A­postle preuents, by making knowne the condition that be­longs to such as are the children of God, and so heires of God, and ioynt heires with Christ; that indeed we being the children of God, are heires of God, and ioynt 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 euerlasting 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 themselues (as we said) the Apostle layeth downe the ground of comfort against the crosse, and matter of encouragement to a patient and con­stant bearing of affliction. And here we haue two arguments to that purpose.

1 The first is from the nature of the affliction that Gods children vndergo, 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.

2 The second argument is from the end of those afflictions & sufferings, that the end of them is to partake with Christ in [Page 435] glorie, and to reigne with him in endlesse glorie; that we may also be glorified with him.

I will now as briefly as I can lay forth the sence and mea­ning of these words, and then proceed to matter of obserua­tion 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 heauenly glorie, that our sufferings in this life should be the cause of our glo­rie hereafter in heauen, but the very next verse ouerturneth this conceit, where the Apostle affirmes, that the afflictions of this life present, are not worthy of the glorie which shall be shewed vnto vs. And indeed the words are not to be taken causually but conditionally, that our suffering with Christ (we being true beleeuers) is but a condition necessarie to be vndergone by vs, and a way wherein we must walke to life and glorie in heauen. We suffer with him: that is, with Christ. This phrase & forme of speech of suffering with Christ, is not here to be taken for sympathizing with Christ, or condoling with Christ, for being touched with sorrow and griefe for the sufferings of Christ, as the phrase is vsed, 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 hauing fellowship and communion with Christ in his afflictions, as the Apostle speakes, 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 righteousnesse sake. And we suffer as Christ suffered in regard of the manner of our suffering: we imitate and follow him in bearing the crosse, and that measure of affliction that is layd on vs, as himselfe speakes, Luke 9.23. If any man will come after me, let him denie himselfe, and take vp his crosse daily and follow me. If we beare the crosse, and suffer the afflictions the Lord layes on vs, as we haue Christ for our example, and as he hath borne it before vs, willingly and chearefully ta­king it vp, 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, euen to the shedding of our bloud for [Page 436] the keeping of faith and a good conscience, and so as our sufferings may be said to be Christ his sufferings, as the Apo­stle cals them, 1. Pet. 4.13. We being therein conformable to Christ our head, and Christ accounting our sufferings as his owne, and suffering in vs, 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 soules and bodies partake with Christ in eternall life and glorie in heauen, and in his eternall kingdome; not in equall degree, but according to our propor­tion, as the Apostle saith, 2. Tim. 2.12. If we suffer, we shall also reigne 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 vndergo the necessarie condition that we must vndergo; and walke in the way wherein we must walke to life and glorie in heauen; 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 owne, and suffering in vs, to this end, that we may also in our soules and bodies partake with Christ in eternall life and glorie, and in his eternall kingdome; though not in equall 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 preuention of a secret obiection, that some afflicted might make against the Apostles forego­ing speech. For some afflicted person, euen a child of God, might thus obiect, and would be readie thus to obiect, What, I an heire of God, and ioynt heire and fellow heire with Christ, that am thus poore, and thus persecuted, and thus mi­serable, and the like? This the Apostle preuents, by making knowne that the condition of such as are heires of life and saluation, and of such as shall be glorified with Christ, is this, [Page 437] that they must first suffer with him before they come to be glorified with him. Whence I might stand to shew, that in the holy truth of God reuealed in his word, there is answer to be found to any needfull doubt or question that the heart of man can make or propound: but I passe from that, and the thing I will hence note is this.

That many times Gods children being vnder afflictions, Doct. 1 are driuen to doubt of Gods loue to them, Gods childrē sometimes question their state, being vnder some grieuous af­fliction. and to question their estate whether they be the children of God or no, be­cause they are afflicted; especially if they be vnder some grie­uous affliction, then they are readie to say, What, I a child of God, that am thus grieuously afflicted? or was there euer any child of God as I am? did you euer 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 readie 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 iudged him to be but an hypocrite, because of his great afflictions, as we may reade in the booke of Iob in manie places of it. Yea Satan is readie to take aduantage of the afflictions of Gods children, and thereupon to cast doubts into their minds of Gods loue towards them, and whether they be the children of God or no. He set on Christ himselfe, and would haue perswaded him that he had not bene the Sonne of God, because of his hunger in the wilder­nesse, Matth. 4.3. Mat. 4.3. If thou be the Sonne of God, command that these stones be made bread: as if he had said, Art thou the Sonne of God? would God suffer his Sonne to be here in the wil­dernesse, and to starue for want of bread? no, no if thou wert the Sonne of God thou shouldst haue bread to sustaine thee in this thy need, though it were made miraculously of stones. Psal. 73. Dauid looking on the prosperitie of the wicked, and considering that together with his owne afflicted estate, broke out verse 13.14. and said, Psal. 73.13.14. Certainly I haue cleansed mine heart in vaine, and washed my hands in innocencie: for daily haue [Page 438] I bene punished, and chastened euerie morning. Iudg. 6.13. saith Gideon in the time of a publike calamitie and distresse, If the Lord be with vs, why then is all this come vpon vs? As if he had said, if the Lord were with vs and did fauour vs, why then are we vnder this great affliction? Thus Gods children manie times doubt of Gods loue to them, and question their estate whether they be Gods children or no, because they be affli­cted, and especially if they be grieuously afflicted.

And the reason Reason. is, because they suffer their minds too much to runne on their afflictions, and too much to muse on them, and their hearts too much to settle on them, and they lay them too neare to their hearts, and they ponder too much on the worth of the good things they want: as in sicknesse, of the worth of health: in pouertie, of the worth of riches, and the like: and they consider not Gods vsuall dealing with his owne deare children. And hence it comes, that many times they are brought to doubt of Gods loue towards them, and call it into question whether they be Gods children or no.

And for vse, this must teach vs, in time of our afflictions to labour to strengthen our faith in the mercie of God, Ʋse. Strength of faith in Gods mercy need­full in time of affliction. Note. and to labour to cleaue 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 vs, and lay affliction on vs, yet he takes not away his loue from vs, but he loues vs as dear­ly in our deepest distresse as in our greatest prosperitie. We being once within the couenant, it cannot be broken on Gods part, and the bond of loue on Gods part cannot be dissolued: we being once within the compasse of his speciall loue, he loues vs for euer: and euen in death we are within the couenant, and we sleepe 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 vse of reason, he is a man still: so though a child of God be persecuted, tossed and tumbled vp and downe, and made as the of-scouring of all things, yet he still retaining the image of God and the power of grace in his soule, he is still a chil [...] of God, and he is so to hold himselfe.

Ʋse. 2 Secondly, on this ground we must take heed we adde not [Page 439] affliction to the afflicted, Affliction is not to be ad­ded to affli­ction. and that we vrge them not to de­spaire of Gods mercie, by telling them God hath forsaken them, and that they be but hypocrites, and now God hath found them out: that is the diuels office and his course, and so doing, we shall shew our selues his instruments.

In the next place, as these words do expresse a condi [...]n that such as are Gods heires, and ioynt heires, and fellow heires with Christ, must vndergo, that they may come to par­take with Christ in life and glorie, and in his eternall king­dome: we are giuen to vnderstand thus much.

That the heires of life and saluation must first suffer and Doct. 5 vndergo afflictions, The crosse must first be borne, before the crowne of glorie be worne. and must here in this world first beare the crosse, before they come to enioy and weare the crowne of life and glorie in heauen. And the way in which they must walke to heauen, is by the crosse and through afflictions: e­uerie heire of heauen must suffer and must beare that mea­sure of affliction the Lord is pleased to lay on him before he come to be glorified in heauen. And to this purpose besides this text we haue further euidence of Scripture, Mark. 10.39. Christ tels the sons of Zebedeus, Iames and Iohn, they should drinke of the cup that he should drinke of, and be baptized with his baptisme that he should be baptized withall, before they could come to glorie in heauen. Matth. 16.24.25. the Lord Iesus saith, If any man will follow me, let him forsake himselfe, and take vp his crosse and follow me. For whosoeuer will saue his life shall lose it, and whosoeuer 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 kingdome of God: before we come to glorie in heauen we must passe 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 sonnes. It is the condition that all Gods children must vndergo. Iam. 1.12. saith the Apostle, Blessed is the man that endureth tentation, for when he is tried he shall re­ceiue the crowne of life, which the Lord hath promised to them that loue him: as if he had said, after his triall, and not before, [Page 440] he shall receiue the crowne of victorie. And to these we might adde manie other testimonies clearing and confirming the point in hand, that the heires of life and saluation must here in this world first suffer and beare the crosse before they come to enioy the crowne of life and glorie in heauen, and the way in which they must walke to heauen is by the crosse: and the reasons of it are these.

Reason 1 First, because the Lord in his infinite wisedome hath ap­pointed the crosse to go before the crowne, and suffering in this life to go before glorie in heauen. And so there is a ne­cessitie of suffering and of bearing the crosse before we come to enioy the crowne of life and glorie in heauen, in regard of Gods appointment. Christ saith, Luk. 24.26. that he was ne­cessarily bound first to suffer and then to enter into his glorie, euen in regard of the will of God reuealed by Moses and the Prophets: Ought not Christ to haue suffered these things, and to enter into his glorie? and the members of Christ are to be con­formable to Christ their head.

Reason 2 Againe, the Lord puts none into the possession of life and glorie in heauen before they be made fit for it. Now afflicti­ons and the crosse are a speciall meanes (the Lord in wise­dome and by his almightie power so disposing of them) to worke that fitnesse, euen to purge out pride, selfe-loue, hypo­crisie, couetousnesse, anger, and the like, and to quicken vs vp vnto all good duties; euen to make vs fit for the seruice of God here, and for glorie and happinesse hereafter. And there­fore doubtlesse on these grounds we may set downe this for a certaine truth, that the heires of life and saluation must here in this world first suffer and beare the crosse, before they come to enioy the crowne of life and glorie in heauen: and the way in which they must walke to heauen, is by the crosse and through afflictions.

Ʋse 1 Now then to apply this, first this truth serues to teach all and euerie one of Gods children, Gods children must make account and that certainly to meete with the crosse & with afflicti­ons in their way to heauē. to make reckoning of the crosse, and to make account of afflictions aforehand, euen to recken on it, and to recount with themselues that they shall certainly meete with the crosse, and meete with afflictions as [Page 441] they are going on in the way towards heauen; and that they must go by weeping crosse to the crowne of life and glorie in heauen. We may not looke to go to heauen (as the saying is) in a feather bed, to go to heauen with ease, and to walke on in an euen, smooth, and pleasant way to life and glorie in heauen: no, the way in which we must walke to heauen is by the crosse and through afflictions. Indeed the flesh loues ease, and cannot endure to think of this condition, & it grieues the flesh that God and Mammon are no better friends: yea euerie one could be content to be Diues whilest he liues here in this world, so that he might be Lazarus when he is dead, and e­uerie one would willingly go to heauen, but he would walke in a conuenient broad way, as one saith well, in a way where­in he might driue a sumpter horse before him. Euerie one would gladly haue comfort in Christ, but euerie one is not willing to beare the crosse with Christ. Some shun the crosse by all meanes, by all shifts and deuices 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 beare disgrace, they will not vndergo the note and odious name of Puritanes: no they will rather do as the most do, and serue the time though it be with making shipwracke of a good conscience, that they may liue quietly and safely, and sleepe in a whole skin: and yet they thinke they may go to heauen well enough. Alas, they deceiue themselues, the way to heauen is by the crosse: and thinke not whosoeuer thou art, that thou shalt come to hea­uen, and yet escape the crosse, and meete with no afflictions by the way; as the worldling by temporall glorie goes to eternall shame, so must thou by temporall troubles go on to eternall glorie. It is the way in which Christ himselfe hath gone before thee, and all the Saints and seruants of God that are now in heauen haue walked on in the same path; and thou maist not thinke to make a shorter cut, or to find an easier and a plainer way to heauen then they haue found. And therefore thou that art a child of God, or dost perswade thy selfe that thou art so, prepare thy soule for afflictions, and make full rec­kening and full account to meete with afflictions in the way [Page 442] to heauen. It is the the aduice of Christ himselfe, Luk. 14.28. that with what deliberation mightie men of the world build their castles, or one great king goes to warre with another, with the same deliberation should we vndertake the profes­siō of Christianitie: we must cast our account aforehand, what it will cost vs, and what we shall meete withall in that holy profession, and whether we be able to go through stitch with it or no. And thus do thou whosoeuer thou art, that dost per­swade thy selfe that thou art a child of God, and dost take on thee the name of Christ, and profession of the Gospell: consi­der with thy selfe what troubles and crosses thou shalt meete withall in that holy profession, and resolue to beare them whatsoeuer they be: say not with thy selfe out of thine owne weakenesse, what shall I do, I shall be made a byword, I shall be pointed at, or the like? Put on courage and resolution to beare whatsoeuer shall attend on thy holy profession; and re­solue with thy selfe to go through thicke and thinne, to go through good report and ill report, to beare reproches, nick­names, mockings, scoffings, raylings, reuilings, and all man­ner of spitefull dealing, euen to the shedding of thy bloud if thou be called to it, for keeping of faith and a good consci­ence; and think not strange the fierie triall 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 owne life also, thou canst not be Christs disciple. And if thou beare not the crosse and comest not after Christ, thou canst not be his dis­ciple. If thou looke to be glorified with Christ, make full ac­count to suffer with him in one kind or other, and in thy mea­sure.

Ʋse 2 Againe, for a second vse, is it so that the heires of life and saluation must here in this world first suffer and beare the crosse before they come to enioy the crowne of life and glo­rie in heauen? Comfort to Gods children in regard of the afflictions they meete withall. and is the way in which they must walke to heauen, by the crosse and through afflictions? Then here is matter of comfort for thee that art a child of God, and dost meete with troubles and trials, and manifold afflictions, the [Page 443] Lord giuing thee a sanctified vse of them, and giuing thee an heart to beare them in some measure as they ought to be borne, thou maist therupon conclude to the comfort of thine owne soule, that thou art in the way that leades to life and glorie in heauen. Indeed thou art not to thinke thou shalt go to heauen because thou art afflicted, but being afflicted, and the Lord vouchsafing a sanctified vse of thy affliction, thou maist thereupon gather that thou art in the way to life and saluation, and that thou shalt be saued. The world com­monly impugnes thine adoption from thine affliction, and concludes that thou art none of God children because thou art afflicted, but thou maist thence conclude that thou art a child of God; and the Lord giuing thee a sanctified vse of thy affliction, thou maist thereupon perswade thy selfe to thy comfort, that thou art in such a state and condition as God hath allotted his owne deare children, whom he purposeth to glorifie in heauen euerlastingly, and that thou art in the right way to heauen. If a traueller 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 passe ouer an high, steepe, and craggie mountaine, and the like, and he goes on and finds all smooth, and euen, and pleasant, he may well feare he is out of the way; but if he find the way to be as was told him, though it be tedious and painfull to him, yet he goes on chearfully, because he perswades himselfe he is in the right way: so thou being told that the way to heauen is by the crosse and through afflictions, and thou goest on and meetest with no crosse nor afflictions, but findest the way in which thou wal­kest easie and delightsome, thou hast iust cause to doubt thou art out of the way that leades to heauen; but if thou meete with the crosse and with affliction, and the Lord giues thee a sanctified vse of them, though the way be tedious and trou­blesome, (as there is no affliction but it is grieuous to the flesh) yet thou maist comfort thy selfe in this, that thou art in the right way to heauen.

But haply some will say, alas I suffer nothing, Obiect. I haue had small or no troubles, no losses, no sicknesse, and the like, I haue [Page 444] not suffered that which other of Gods children haue suffered, and therefore I doubt whether I be in the way to heauen or no.

To this I answer, Answ. 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 kinde, 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 wise­dome. And if thou haue not had Abels crosse, if thy life haue not bene sought, and thou hast not bene persecuted to death; yet doubtlesse thou being one truly fearing God, and labou­ring to keepe faith and a good conscience in all things, and walking with an euen foote in the way of holinesse, either thou hast not escaped, or thou shalt not escape Isaacks crosse, the smiting of the tongue, the mocking and scoffing of a wic­ked Ismael: the wicked and prophane of the world will mocke, and scoffe, and deride thee, and that is persecution, so the Apostle cals it, Galat. 4.29. And know further, that if thou be prepared and readie to beare any other crosse that shall be layd on thee, euen to the shedding of thy bloud for the keeping of faith and a good conscience, though the Lord neuer call thee so to do, yet in Gods account it is all one as if thou hadst alreadie layd downe thy life and shed thy bloud. Note. And thou hauing the mind and affection of a Martyr, thou shalt assuredly one day haue the reward of a Martyr, and thou being readie 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 re­ceiue the crowne of a sufferer, and be vndoubtedly glorified with Christ. If a souldier haue passed through the pikes, and gone through many dangerous battels, and yet by the prouidence of God hath escaped without wound or hurt; he is not to be accounted either a coward or lesse valorous then one that hath lost his life in the battell, 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 resolued to lay downe thy life for Christ, and for the profession of the Gospell, though God [Page 445] neuer call thee to it, yet he accounts of it as if thou shouldst shed thy bloud, and will accordingly reward thee: and thinke on that to thy comfort.

The next thing here to be obserued is, that the Apostle saith not in generall termes, 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 vse are further to be gathered, I will touch them briefly and in order.

First this, that suffering in generall whatsoeuer it be, is not Doct. 3 truly comfortable, vnlesse it be suffering with Christ: Onely suffe­ring with Christ is truly comfortable. euery one that suffers hath not iust 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 righteousnesse sake, such as beare the crosses and afflictions the Lord layes 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 losse of their liues, they onely haue cause of true comfort, and of sound in their reioycing in their suffering. 1. Pet. 2.19, 20, 21. saith the Apostle, This is thanke-worthy, if a man for conscience towards God endure griefe, 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 vs, leauing vs an en­sample that we should follow his steps. As if he had said, the suffe­ri [...]g for conscience towards God, for righteousnesse 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 wherin 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 murtherer, or as a theefe, or an euill doer, or as a busie bodie in other mens matters: there is no comfort in that suffe­ring: and then he subioynes, verse 16. But if any man suffer as a Christian, let him not be ashamed, but let him glorifie God in this [Page 446] behalfe. He hath cause in that respect to praise God and re­ioyce. Math. 5.11.12. saith the Lord Iesus, Blessed are ye when men reuile you, and persecute you, and say all manner of euill against you, for my sake, falsly; Reioyce and be glad, for great is your re­ward in heauen, for so persecuted they the Prophets which were before you. We must then looke 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 righteousnesse sake, and that we suf­fer both those things by men, and the afflictions that come to vs from the immediate hand of God, with patience, and with obedience, and submission of our wils to the good will of our heauenly Father, if we would find comfort in our suffe­rings.

Ʋse. The Papists brag much of the afflicting of their owne bo­dies by wearing hayre cloth, Popish volun­tarie suffe­rings, and the needlesse suf­ferings of o­thers, iustly reprooued. going barefoote, & by whipping themselues, but alas all those things are but will-worship, and no better then the practise of Baals Priests, who cut themselues as their manner was, with kniues and lances, till the bloud gushed out vpon them, 1. Kings 18.28. And there be amongst vs, who bring troubles and sufferings on them­selues, and they are punished for their demerits and misdeeds: and there be that will endure much in the world on vaine glorie. 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 vaine glorie, and the like, and that is so farre from being comfortable, as that it may be, and is to many, but a beginning of endlesse wo, and of e­ternall suffering.

Looke 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 what­soeuer 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 yeeld thee matter of true com­fort and of sound reioycing: and so I passe from that.

Now the second thing hence offered, in that the Apostle [Page 447] saith, If we suffer with Christ, (I will be briefe in it) the point is this.

That Gods children suffering and bearing the crosse layd Doct. 4 on them in some measure, Gods children suffering with Christ, haue Christ their partener and companion in suffering. as Christ hath suffered and borne the crosse, they suffer not alone, but they suffer with Christ, and Christ with them; they haue Christ as it were a partener and a companion with them in their sufferings. And to this purpose we find that the sufferings of the godly, and of true beleeuers, are expresly said to be the sufferings of Christ, as Coloss. 1.24. I fulfill 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 reioyce, In as much as they are par­takers of Christs sufferings. Yea we find in Acts 9.4. that Christ pronounceth from heauen, that he suffers in his members, and that he accounts all the crueltie that is done to them, as done to himselfe, Saul, Saul, why persecutest thou me? And hence it is that the Apostle Paul cals his afflictions and persecutions a bearing about in his bodie the dying of the Lord Iesus. 2. Cor. 4.10. And Galat. 6.17. he saith, He bare in his bodie the markes of the Lord Iesus.

And why are the sufferings of Gods children said to be the sufferings of Christ? Surely, Reason. because of that neare vnion betweene Christ and his members, Christ and his members being most nearely conioyned: 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 vertue of that vnion that is betweene Christ and his members, their suffering receiue influence and vertue from him to be meritorious. That is a false conclusion, because the vnion betweene Christ and his members is not personall but mysticall, personall vnion being the ground of merit in Christ himselfe.

But for the vse Ʋse. of the point: the truth now deliuered duly thought on, Whence true ground of cōfort 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 miserie and trouble. [Page 448] 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 vnder the crosse, then without him to be in the greatest prosperitie. Oh then remember this to thy comfort, thou that art a child of God, thou being vnder any affliction, and thou bearing af­fliction in some measure as it ought to be borne, thou hast Christ a fellow sufferer with thee, and Christ beares vp one end of the crosse with thee, and he is able to helpe and succour thee, and support thee in thy greatest afflictions. Yea know to thy comfort, that he suffers with thee, who hath alreadie suffered for thee; thou being a member of Christ, his suffe­ring hath remoued from thee the bitternesse of the crosse, namely, the wrath of God and the curse, he hath borne that in his owne bodie and soule; yea he alone, as Isai. 63.3. I haue troden the winepresse alone: and he hath remoued that from thee, and by his suffering he hath sweetned thy crosse and thy afflictions: yet in that affliction thou liest vnder, so sweetened to thee, is he pleased to beare a part, and as it were to put vn­der his shoulder, and to suffer with thee: and what an excel­lent comfort is that, if it be duly considered? Let euery child of God thinke on it to his comfort in time of his affliction, and so much also of that.

The Apostle addes a ground of further comfort against the bitternesse of the crosse, that we suffering with Christ, our suffering shall end in glorie 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 briefe, is Doct. 5 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 happinesse and glo­rie euerlasting with Christ in heauen, yea the sufferings of Gods children shall end in correspondent and answerable glorie. The more Gods children suffer here in this world (suf­fering as they ought to do) the more and greater shall be [Page 449] their glorie in heauen. Psal. 126.5. Dauid compares the af­flictions of Gods children to sowing in teares, and he saith, the haruest that shal come on that sowing shall be sweet & com­fortable, euen a reaping in ioy: they that sow in teares shall reape in ioy. Mat. 19.29. Christ saith, Whosoeuer 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 re­ceiue an hundred fold more, and shall inherit euerlasting life: his losse shall turne to his exceeding gaine, it shall fall into end­lesse happinesse and glorie. Iam. 1.12. saith the Apostle, Blessed is the man that endureth tentation: for when he is tried, he shall receiue the crowne of life, which the Lord hath promised to them that loue him: his triall shall end in victorie, and in the frui­tion of the crowne of life. To these we might adde many o­ther testimonies, manifesting this, that the sufferings and af­flictions of Gods children shall end happily and comforta­bly, they shall end in happinesse and glorie with Christ in heauen.

The ground of this is, Reason. because it is a iust thing with the Lord, to giue his children after their toyles and troubles in suffering here in the world, ease, and rest, and refreshing, and ioy, and glorie: I say, a iust thing it is with the Lord thus to deale with them, not for any merit of their suffering, but in regard of his free promise, he hauing bound himselfe by his promise, to recompence their afflictions, and sufferings, and trials. 2. Thes. 1.6.7. the Apostle saith in expresse termes: It is a righteous thing with God, to recompence 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. Sonne, remember that in thy life time thou receiuedst thy pleasures, or good things, and Laza­rus paines, now therefore is he comforted and thou art tormented. As if he had said, now it is iust and equall, that he should be comforted and thou tormented.

Come we to make vse of this truth: It serues as a speciall Ʋse 2 ground of comfort to Gods children in the time of their greatest troubles; A speciall ground of comfort to Gods chil­dren in their greatest af­flictions. the due consideration of it will be a speciall [Page 450] meanes to cheare them vp, and to keepe 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 painefull and grie­uous to the flesh and for the time, yet the end of them will be most glorious, happie, and comfortable, they shall certainly end in happinesse and glorie with Christ in heauen. And doubtlesse the consideration of this, made the holy Martyrs go with reioycing and singing through the flames of fire, and with chearefulnesse to endure most exquisite torments. Some of them haue said when they were going to be put to death, Though their breakefast should be sower, yet their supper should be most sweet. It is recorded of Ignatius, that when he was cast to the wilde beasts to be deuoured, 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 boldnesse and heauenly comfort. And we reade of Moses, Heb. 11.26. that he esteemed the rebukes of Christ greater riches then the treasures of Egypt. And why? he had respect vnto the recōpence of the reward, he had an eye to the end of his suffe­rings, and knew that the end would be most sweete. And thus do thou that art a child of God, in the time of thy afflictions, thy sicknesse, thy pouertie, or the like, suffer not thy mind to beate too much vpon the bitternesse of thy affliction, but haue thine eye, the eye of thy mind, on the end of thy affli­ction, and consider with thy selfe the end will be most sweet and comfortable, and that will be a notable meanes to cheare thee vp, and to hold vp thy fainting heart. And though thou be much troubled and molested, thou art slandered, repro­ched, and persecuted, and many wayes hardly dealt withall for thy profession of the Gospell, and for thy labouring to walke with an euen foote according to the truth of the Gos­pell in the way of holinesse: Reioyce in it, that thou art counted worthy to suffer rebuke for the name of Christ, as the Apostle did, Acts 5.41. and remember that the end will be comfor­table; [Page 451] thy sufferings shall end in happinesse and glorie with Christ in heauen, and that will make thee do as Christ did, Heb. 12.2. Endure the crosse and despise the shame. 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 glorie in heauen, and thou shalt thereby adde waight to the crowne of glorie that shall be giuen to thee.

COme we now to verse 18. For I count that the afflictions of this present time, are not worthy of the glorie which shall be shewed vnto vs. In this verse our Apostle addes further matter of comfort against the bitternesse of the crosse, and of encouragement to a patient and con­stant bearing of the crosse, and that by an argument from the weight of that glorie that he spake of verse before, and that such as suffer with Christ shall be partakers of; as namely, that the glorie they shall partake of, shall be exceeding weightie and maruellous great. And this the Apostle doth not simplie affirme, but he propounds his argument vnder a comparison of things vnequall, comparing the afflictions of this life with the glorie of the life to come, as the lesse with the grea­ter, as that the glorie of the life to come doth farre surmount and exceed all the afflictions and sufferings of this life, and that the afflictions of this life cannot hold weight with the glorie of the life to come; and if they should be weighed to­gether, as in a ballance, the one would be found but light in respect of the other: The afflictions of this present time, saith the Apostle, are not worthie of the glorie which shall be [Page 452] shewed vnto vs, they are not comparable vnto it. And herein also the Apostle preuents a secret obiection; for some might say to him, You tell vs that we suffering with Christ we shall be glorified with him, but in the meane time we lye vnder grieuous troubles, and verie sore afflictions, our trials and suf­ferings here in this world are intollerable, and who is able to endure the troubles that do befall vs? This the Apostle meets withall, in saying, That the afflictions of this present time, are not worthie of the glorie which shall be shewed vnto vs, that shall be reuealed vnto vs. As if he had said, though your afflictions and sufferings in this present life be great, and grieuous, and sore, and hard to be borne and endured, yet beare them with as much patience as possibly you can, and know to your com­fort, that the glorie which is to follow on your afflictions is farre greater and more lasting then be your afflictions, there is no comparison betweene them. And this the Apostle af­firmes as a truth whereof he was resolued, as a certaine truth, in his iudgement, in his account and estimation. For I count (saith he) that the afflictions of this present time are not worthie of the glorie which shall be shewed vnto vs. And so we see the ge­nerall drift and purpose of the Apostle in this verse, and the generall matter of it: I will now lay foorth the sence and meaning of the words.

[...]. Interpreta­tion. For I count. The word here vsed signifies thus much, I col­lect and gather, and that firmely, as on iust reckoning, or after debating and reasoning the matter, I do certainly conclude. We find the same word vsed Rom. 3.28. and it is there rende­red, and that rightly, [...], therefore we conclude: therefore we set downe this as a certaine truth and certaine conclusion, that a man is iustified by faith without the works of the Law: and so indeed the word [...] is here to be taken, I collect and gather, and that firmely, and I conclude this, and I resolue on it as a certaine truth, That the afflicti­ons of this present time, or the passions and sufferings of this present time for so the word [...] signifies: Of this present time, or of the time which is now, [...]. The Apostle hereby meanes not onely the afflictions and sufferings of this pre­sent [Page 453] time wherein he liued, and the afflictions that Gods children did then vndergo, but all the afflictions of this pre­sent life, euen all such tribulations and crosses as they do beare during the time of this life, and whilest they are here on the face of the earth, are not worthie, or of equall weight. For the word here vsed, signifies the equalitie or like weight of things weighed in a ballance together: and so the mea­ning is, are not of equall weight, or are not proportionable to the glorie that shall be shewed vnto vs. Of the glorie: that is, of the glorie that Gods children shall be inuested withall in heauen, which shall be shewed or reuealed, or which we shall haue at the appearing of the Lord Iesus, as Coloss. 3.4. When Christ which is our life shall appeare, then shall we also appeare with him in glorie. Vnto vs, or in vs: that is, to our bodies and soules, or wherewith our bodies and soules shall be clothed. Thus then conceiue we the meaning of the words of this verse, as if the Apostle had said.

For I collect and gather, and that firmely, I conclude and resolue on this as a certaine truth, that the passions and sufferings of this life, euen all troubles, trials, and crosses that we or any of Gods chil­dren do beare during the time of this life, and whilest we liue here on the face of the earth, are not of equall weight, are not in any re­spect proportionable to the heauenly glorie wherewith our bodies and soules shall be inuested, and that shall be put on them at the ap­pearance of the Lord Iesus Christ; there is no comparison betweene them.

Now we see the Apostle here deliuers not this truth, that the afflictions of this present time are not worthie of the glo­rie which shall be shewed vnto vs, as an vncertaine opinion, but as a certaine truth, and a truth whereof he was fully resol­ued. And thus are the Ministers of the word to deliuer to the people of God truths that are of speciall vse, and needfull to be knowne, not as their opinions, but as certaine truths. How Gods Ministers are to deliuer needfull holy truths. In­deed the Ministers of the word are seriously to weigh and consider what they deliuer before they do deliuer it: but that which they haue seriously thought on, studied for, and earnestly sought at the hands of God by prayer, and the Lord [Page 454] hath vouchsafed to reueale to them by his Spirit, being a truth needfull to be knowne, and agreeable to the written word of God, and to the analogie and proportion of faith, they are to deliuer confidently, and to aùouch as a certaine truth of God; yea to auerre it to be such a truth as they are readie to seale with their bloud if they be called to it. I will not stand on that, let it suffice to haue pointed at it.

Againe, in that the Apostle doth here thus enlarge him­selfe, in setting downe this, that the afflictions of this present time are not worthie of the glorie which shall be shewed vnto vs, setting it downe as a certaine truth, as a truth where­of he was fully resolued, thereby to comfort the beleeuing Romans and other true beleeuers against the bitternesse of the crosse, I might stand to shew, that the way to comfort and to cheare vp such as are vnder affliction and in distresse, is not by coniectures, or by wittie conceits, but by that which a man is able to auerre to be a certaine truth of God, and to re­solue the conscience of it, that it is the holy truth of God: but I passe from that also, and come to the matter and thing here auerred by the Apostle, and resolued on as a certaine truth, and that is this: That the afflictions of this present time are not worthy of the glorie which shall be shewed vnto vs: and hence this conclusion is offered.

Doct 1 That all the afflictions that Gods children do or can suffer in this world, are not comparable to the glorie of heauen. The suffe­ [...]ng [...] [...] this life, be they neuer so great and grieuous, are not com­parable to the glorie of hea­uen. Whatsoeuer Gods children either do or can suffer in this world in any kinde, whether from the hands of men, or layed on them by the immediate hand of God, on their bodies, or soules, or howsoeuer, it is not proportionable or of equall weight to the glorie that shall be put on them in heauen. And to this purpose that is a cleare text, 2. Corinth. 4.17. where the Apostle saith, Our light affliction which is but for a moment, cau­seth to vs a farre more excellent and an eternall weight of glorie. I he Apostle there comparing the afflictions of this life with the glorie of heauen, he cals the one light and momentanie, and the other eternall and weightie; yea he giues to the glo­rie of heauen a most excellent and eternall weight. And from [Page 455] 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 glorie that shall be put on them in heauen. As

First, the afflictions of this life are but momentanie and Reason 1 short, they last no longer then the time of this life, which is but a moment or lesse then a moment in comparison of eter­nitie; but the glorie of heauen is eternall & infinite in durance and continuance, and shall last for euer. And thus the Apostle Peter compares them together, 1. Pet. 5.10. The God of grace which hath called vs vnto his eternall glorie by Christ Iesus, after that we haue suffered a little.

Againe, the afflictions of this life are for their measure Reason 2 light and trifling, being compared to the glorie of heauen that is ponderous and weightie, and for the measure and greatnesse of it incomprehensible, as the Apostle saith, 1. Cor. 2.9. Things that eye hath not seene, neither eare heard, neither came into mans heart, are, which God hath prepared for them which loue him. 2. Corinth. 12.4. the Apostle saith, he being rapt vp into Paradise, he heard words vnutterable, and not possible for man to vtter. And we reade that Peter being present at the transfiguration of Christ, and hauing but a glimse of heauenly glorie, he was so ouerwhelmed with it, as that he spake he knew not what, saith the text, Matth. 9.6. And therefore doubt­lesse on these grounds this stands as a firme and certaine truth, that all the afflictions Gods children do or can suffer in this world, are not comparable to the glorie of heauen; that glorie doth euerie way surmount them, and there is no com­parison betweene them.

And for the vse, first this truth ouerturnes that conceit of the Papists, that the sufferings of Gods children in this world Ʋse 1 are meritorious, and do deserue heauenly glorie: The Popish opinion that the sufferings of Gods chil­dren merit heauenly glo­rie, confuted. that cannot possibly be, because there is no proportion betweene them and heauenly glorie: and betweene merit and reward giuen to merit, there must be a proportion. The recompence of me­rit is an act of iustice, and iustice is a kinde of equalitie; and therefore there being no equalitie betweene the sufferings [Page 456] of this life and the glorie of the life to come, they cannot tru­ly and properly merit or deserue it. Obiect. Ah but say the Papists, though the sufferings of Gods children be not equall to the glorie of heauen, yet because they proceed from grace and from the Spirit of God, they haue in them a worth of hea­uenly glorie, Answ. and they merit and deserue it. A meere cauill, and directly contrarie to the plaine euidence of the word of God, for grace and merit of works, either of doings or suffe­rings, cannot stand together. And againe, 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 accompanie the suffering of the best of Gods children; and therefore they cannot possibly merit heauenly glorie. I leaue this, and for a second vse.

Ʋse 2 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 glorie of heauen? Is there no proportion betweene their suffering in this world, and the glorie that shall be put on them in heauen? Then let Gods children meditate and thinke on this to their comfort in the time of their greatest afflictions and suffe­rings: doubtlesse the Lord would not haue put it downe 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 thinke on this; if thou lyest vnder some grieuous affliction, remember that thy sufferings here in this world be they neuer so great, are not comparable to the glorie of hea­uen; and it will be a notable meanes to cheare thee vp, and to comfort thee. Haply thou complainest of thy long lingring sicknesse and paine, thy bodie being vnder sicknesse and paine: and take a man in a burning feuer, and you shall heare him vtter such words, and so protest of his paine as if it were vnsufferable: but what is that paine to eternitie of ioy and glorie in heauen? it is not worthie to be named with it: com­pare them together, and thou shalt find it will mitigate thy paine, and it will yeeld thee comfort in thy greatest pangs. [Page 457] A diseased man or woman we know will endure cutting, and searing, and the like, in consideration of ease afterwards: and comparing that paine with the ease he hopes will follow, he endures cutting and seating with patience: so do thou com­pare the paine of thy suffering with the ioy and glorie in hea­uen, and it will certainly swallow vp thy paine, and yeeld thee much comfort. If we were as apprehensiue of the greatnesse of the glorie of heauen abiding for vs, as we are apprehensiue of the paine of our present sufferings, without question it would make vs beare them exceeding patiently. Quest. Thou wilt say, but how shall I be as apprehensiue of the great glorie in heauen, as I am of the extremitie of my present suffering?

I answer thee. Keepe thy faith in exercise, Answ. keepe thy faith exercised in apprehending the glorie laid vp for thee in hea­uen, as thy sense is exercised in feeling the paine of thy present suffering, and thy faith being thus exercised, it will giue a present being of the ioy and glorie of heauen to thy heart and soule, and to thy inward feeling; as the holy Ghost saith, Hebr. 11.1. Faith is the euidence of things which are not seene: and that feeling of the glorie of heauen though yet to come, will ouerwhelme a world of miserie and paine though it be present. The holy Martyrs endured extreame tortures with patience and comfort: and why? they were exules à corpore, in their soules they mounted vp to heauen. Labour therefore thus to keepe thy faith in exercise in the time of thy great af­flictions.

Now in the next place, obserue how the Apostle limits the afflictions of Gods children, he cals 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 worthie of the glorie which shall be shewed vnto vs. And hence we are giuen to vnderstand thus Doct 2 much.

That the afflictions of Gods children are but of short con­tinuance, Though the afflictions of Gods children be bitter and sharpe, yet they are but of short con­tinuance. and they last but a while. Though the afflictions of Gods children be bitter and sharpe, yet they are but momen­tanie and short, and they endure but for the time of this pre­sent life, they determine and end in death, and death puts an [Page 458] end to them all, and so they are but short and momentanie. And thus the Apostle speakes of them expresly in the place before cited, 2. Corinth. 4.17. he there saith, the afflictions that he and other true beleeuers endured, were but light and momentany, but for a mement, Our light affliction which is but for a moment, causeth vnto vs a far more excellent and an eternall weight of glorie. And so also speakes 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 cheare vp the beleeuing Hebrewes, and en­courage them to a patient bearing of their great afflictions. Hebr. 10.37. he tels them, their afflictions should last but for a verie little while, and the Lord Iesus would shortly come and put an end to them, Yet a verie little while (saith he) and he that shall come will come, and will not tarrie. Hence is the time of the afflictions of Gods children called in Scripture some­times the houre 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 shortnesse of that time, that it is but as an houre, or as a day. And it is worth our mar­king to this purpose that we finde, Isai. 54.8. Isai. 54.8. the Lord there speaking by his Prophet of the 70. yeares captiuitie of his people, he cals it but a moment, and a little season, For a mo­ment (saith he) in mine anger, I hid my face from thee for a little season, but with euerlasting mercie haue I had compassion on thee, saith the Lord thy redeemer. And indeed if a child of God should lye vnder the afflicting hand of God from his birth to his death, admit he liue 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 [Page 459] saith, Reuel. 14.13. When death comes, they rest from their la­bours, and from all their paines, miseries, and sufferings: it must needs be that they are but short and momentanie, and they last but a while.

Now for the vse, first this truth discouers a difference be­tweene Ʋse 1 the sufferings of Gods children and the sufferings of the wicked and reprobates. A difference betweene the sufferings of Gods children and the suffe­rings of the wicked, disco­uered. The sufferings of Gods children are but short and momentanie, 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 endlesse woe and euerlasting sufferings, their sufferings are but here begun, and they shall last for euer. And therefore thou that art a wicked and pro­phane wretch, when the hand of God is heauie on thee, and thou art vnder some grieuous paine and torment, thinke not that death shall put an end to thy torment, as many times wicked and prophane miscreants do: they lying vnder grie­uous torments, they wish they might dye, and say, oh that I were dead and out of this world, then I should be out of my paine. Poore soules, they are deceiued, death to them is but an entrance into endlesse torments. And know it whosoeuer thou art, that art a gracelesse and prophane wretch, thou be­ing vnder some grieuous torment and paine, and hauing a feeling of thy torment and paine, and yet hauing no feeling of thy vilenesse and sinne to be humbled for it, the Lord hath but begun to sit in iudgement against thee, and thy present torment and paine (thou still continuing in thy vilenesse and sinne) is but a pledge of more fearefull torments, paines, and sufferings yet to come, and it is but a beginning of sorrow, Mat. 24.8. It is but a beginning of thine eternall woe and euerla­sting suffering.

Againe, for a second vse, is it so that the afflictions of Gods Ʋse 2 children are but momentanie and short, What Gods children are to consider to their comfort in time of their bitter and sharpe 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 [Page 460] of God in the time of thy greatest afflictions and sufferings: though thy afflictions be bitter and sharpe, 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 euils though they be great and bitter, yet they are more tollerable because they are short. And therefore thou that art a child of God, thinke on this to thy comfort when thou lyest vnder some grieuous affliction; yea consider with thy selfe, thy af­fliction is neuer so grieuous but the Lord vouchsafeth thee some intermission, he giues thee some breathing, and some refreshing in it, as he saith, Isai. 57.16. I will not contend for euer, neither will I be alwayes wrath, for the spirit should faile be­fore me, and I haue made the breath. Yea consider that thy af­fliction is measured out to thee by the good hand of thy hea­uenly Father, who will be sure to keepe a measure, as the A­postle saith, 1. Cor. 10.13. And though it be so that thou art vnder some great affliction all thy life long, yet cheare vp thy selfe 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 vnder the hand of bloudie persecu­tors and cruell tormentors, yet consider that either thy perse­cutors and tormentors may die, their breath may faile them, or the instruments and meanes of thy trouble and torment may be interrupted, and broken, and faile, the rod that is on thy backe 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 thy selfe may die, and be taken out of their hands by death, and they can then put thee to no further paine nor torment. And therefore as Christ saith, Math. 10.28. Feare not them that can kill the bodie, that can onely torment thy bodie, 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 bodie, and thy bodie is drawing to corruption and death, and death shall exempt thee and set thee free from all their tyrannie. Thus make thy aduantage of thy mortalitie, [Page 461] thou that art a child of God, and remember when thou lyest vnder 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 storme that shall soone be ouerblowne, and then will follow an euerlasting calme, euen an euerlasting freedome and rest from all sorrowes, and griefes, and paines, and sufferings: and thinke 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 glorie that shall be put on Gods children in heauen, he saith, the glorie that shall be shewed, or that shall be re­uealed to vs.

The point hence is this. That the time shall come when Doct. 3 the glorie that belongs to Gods children shall be openly re­uealed, 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 speakes the Apostle, Colos. 3.4. When Christ which is our life shall appeare, when he shall appeare to iudge the world, and come in his glorie, as it is Math. 25.31. Then shall we also appeare with him in glorie, euen clothed with vnspeakable glorie, in our soules, and in our bodies. 1. Ioh. 3.2. saith Saint Iohn, Dearely beloued, we are now the sonnes of God, yet it doth not appeare what we shall be, and we know that when we shall appeare we shall be like him. We shall then be like the Lord Iesus in glorie, and then the glorie that is reserued for vs in heauen, shall be put on vs, and shall then openly appeare: and not to adde further testimonie.

The reason Reason. and ground of this is, because there must be a time when the most wicked shall iustifie Gods goodnesse and mercie, 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 beautie and glorie of their soules, for that is inward and spirituall, as it is said of the Church, Psal. 45.13. She is all glorious within, and that is not discerned with carnall eyes: and so the world looking on Gods children here, they see not their beautie and glorie, but onely see their afflictions and troubles, and thereupon they [Page 462] iudge them to be wretched & miserable; and therefore there must be a time when the glorie that belongeth to them shall be openly reuealed, and set before the eyes of all the world, that euen the most wicked may looke on it, and be forced to iustifie Gods goodnesse and mercie towards his children, and his gracious dealing with them.

Now this for vse Ʋse. may serue 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 beautie and glorie be here in this world ouershadowed and hid from the eye of the world, and of such as looke on them with car­nall eyes, yet let them waite in patience for a time, and the time shall come when their glorie shall manifestly appeare, and be open to the view of the whole world; yea the time shall come when men and Angels shall see it, and acknow­ledge it with admiration; yea the time shall come when those who haue here turned their glorie into shame, as Dauid speakes, Psal. 4.2. that is, haue here reproched them for their holy and religious course (which indeed is their glorie,) and layd that on them as a reproch, and loaded them with odious and soule names in respect of that, shall see that which now they ac­count their shame crowned with glorie, and shall be forced to change their note, and to crie out and say: Ah, we fooles thought the life of these men or women base, and full of dishonour, and now behold their vnspeakable brightnesse and glorie, now it appeares 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 reade to the 24. verse.

IN these verses the Apostle further proues, that the glorie that shall be put on Gods children in heauen, shall be exceeding great and weightie. For hauing said verse before, that the heauenly glory that shall be shewed or reuealed to Gods children, doth farre ex­ceed their present sufferings, he here confirmes that proposi­tion, and he here further proues, that the glorie where with Gods children shall be inuested in heauen, is both exceeding great, and also most sure and certaine, that it shall be both great glorie, and also certaine glorie, and to that purpose he brings two arguments. The first is from the expectation of the creature, that the creature doth expect and looke for it, that the creature doth waite for the manifestation of that glorie. And the second is from the expectation of such as haue the first fruites of the Spirit, that they also expect and looke for it, and waite 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 looke for, and waite for, must needs be both great and excel­lent, and also most sure and certaine.

Now the first argument of the Apostle is layd downe verse [Page 464] 19. and that not barely, but with amplification, from the manner how the creature waites for the reuelation of the sonnes of God, as namely, that it is with earnest and feruent desire after it. Verse 19. The feruent desire of the creature, saith the Apo­stle, waiteth when the sonnes of God shall be reuealed.

Then in the two verses following he bringeth two reasons why the creature doth with earnest and feruent desire waite for the reuelation of the sonnes 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 subiect to vanitie, and therefore waiteth when the sonnes of God shall be reuealed. Which subiection is further set forth, the Apostle explaning how the creature is subiect to vanitie, that is, not of it owne will, but from another cause, by reason of him which hath subdued it. Whereunto the Apostle adioynes hope of deliuerance, and saith, By reason of him which hath subdued it vnder hope: and so he falleth on the second reason, why the creature doth with feruent desire waite for the reuelation of the sonnes of God, verse 21. Verse 21. which is taken from the future better estate of the creature, as that the creature shall be de­liuered from the present hard condition to a better state, be­cause the creature also shall be deliuered (the Apostle expres­sing from what, namely, from bondage) from the bondage of corruption. And whereunto it shall be restored: Into the glorious libertie of the sonnes of God. And then verse 22. Verse 22. the Apostle concludeth his argument, by setting downe the greatnesse of the bondage the creature is subiect to; that it is so great, as it doth (as it were an heauie burthen) presse downe the creature, and make it grone vnder the weight of it, and as it were trauell in paine vnder it for deliuerance. Yea the Apostle saith, Euery creature is vnder this great bondage, and grones, and trauels in paine, together one with another, and that to this houre: that is, to this present: and further setteth out that as a thing commonly knowne, We know, saith he, that euery creature groneth with vs also, and trauelleth in paine toge­ther vnto this present.

The second argument that the Apostle bringeth to proue [Page 465] that the glorie that shall be reuealed on Gods children in heauen, is both great and sure, from the expectation of such as haue the first fruites of the Spirit, is layd downe 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 lie in order. Verse 19. For the feruent desire of the creature waiteth when the sonnes of God shall be reuealed. Interpreta­tion. I will first open the sence and meaning of the words of the 19. verse. For the feruent desire of the creature. What is here meant by the creature, doth much trouble interpreters, I will labour to giue you that sence of it that is most agreeable to the context and to other places of Scripture. And by the creature, here we are not to vnderstand reasonable creatures, men or Angels, good or bad: for the good Angels they are not subiect to vanitie, and vnder 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 sonnes of God shall be reuealed. And of good men the Apostle speakes verse 23. expresly di­stinguishing them from the creature whereof he speaketh: Not onely the creature, but we also which haue the first fruites of the Spirit, saith he: But by the creature, here is meant the whole frame of the world, consisting of the coelestiall and e­lementarie region, as reuerend Beza expoundeth it, that is, the visible heauens with all their goodly furniture, of starres, and of celestiall bodies, and the earth with her ornaments, and the other elements. And this exposition agreeth with that the Apostle subioynes, verse 21. That the creature shall be de­liuered from the bondage of corruption, into the glorious libertie of the sonnes of God: Meaning by the creature the whole frame of heauen 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 feruent desire of the creature. The Apostle here speaketh figuratiuely, 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 runnes thus, The expectation or earnest de­sire [Page 466] of the creature expecteth or waiteth: The originall word [...] is very significant, it signifieth the looking for of some person, or of some thing, with lifting vp of the head, or stretching out of the necke, or putting forth the head, and setting out of the eyes, with earnest intention and obserua­tion, to see when that person or that thing should appeare; as a man looketh for the coming of a speciall friend, whose companie he much desires and lookes for: hauing a promise of his coming, he getteth him vp 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 espie him coming, wishing and desiring his appea­rance; that is the weight of the word here vsed by the A­postle, as if he had said: The creature doth earnestly and con­tinually, as it were with stretching out of the necke, or thru­sting forth of the head, expect and waite when the sonnes of God shall be reuealed. 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 vnknowne to vs, as it were long and desire that per­fect estate in which it was first made and created: euen to at­taine that perfection from which it is fallen, and from which it is withheld through the sinne of man: the creature tendeth to that perfection by a naturall instinct and propension, as hea­uie things by naturall propension moue downewards, and light thing moue vpwards. And that is the desire and expe­ctation of the creature the Apostle here meanes when he saith, The feruent desire of the creature waiteth on or expecteth, not that the creature knowes when the sonnes of God should be reuealed, but because when the sonnes of God shall be reuealed, that is, when both the persons of Gods children, and also the glorie that belongeth to them, shall be put on them, shall be made manifest. Thus then conceiue we the meaning of the Apostle in the words of this verse, as if he had said:

For the whole frame of the world, euen the visible heauens, [Page 467] with all their goodly furniture, the starres and celestiall bodies, the bodie of the earth with her ornaments, and other elements do, by a secret instinct which God hath put into them, after a manner vn­knowne to vs, as it were long for and desire that the originall per­fection, in which they were first made and created, from which they are fallen and withheld through the sinne of man, which shall be restored to them when the sonnes of God shall be reuealed: and so they do continually and earnestly, as it were with stretched out neckes, and thrusting forth of their heads, expect and waite when both the persons of Gods children, and also their glorie, euen the glorie that belongeth to them, and shall be put on them, shall be made manifest, and shall appeare.

Now (as I shewed) these words, The feruent desire of the creature waiteth when the sonnes of God shall be reuealed, are brought by the Apostle as an argument to proue both the greatnesse and the certaintie of the glorie that shall be put on Gods children in heauen, that it shall be both great glorie, and also most sure and certaine glorie, because the creature, the whole frame of the world, doth expect and waite 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 glorie which shall be shewed vnto vs: and then he subioynes as a proofe and confirmation of that: For the feruent desire of the creature waiteth when the sonnes of God shall be reuealed. We see then, which is the point I will stand on,

That the holy Spirit of God is pleased to informe vs of an Doct. 1 excellent truth, The holy Spi­rit of God in­formeth vs of excellent truths from the creatures. as namely, that the glorie that shall be put on Gods children in heauen, shall be both great, and also most sure and certaine. And he seekes to confirme vs in the ac­knowledgement of this truth from the creature, that the creature by a naturall instinct waiteth for the manifestation of it, and therefore it is both great, and also most sure and certaine. And thus dealeth the holy Spirit of God in many places of Scripture: he sendeth vs to learne some dutie, 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 aire, and the like: Prou. 6.6, 7, 8. Salomon sendeth the sluggard [Page 468] to learne wisedome of the Pismire, who by her Sommer la­bour prouideth against an hard and stormie winter, Go to the Pismire, ô sluggard, behold her wayes, and bewise: For she hauing no guide, gouernor, nor ruler, prepareeh her meate in the Som­mer, and gathereth her food in the haruest. And Prou. 30.24.25.26.27.28. he teacheth vs wisedome from the poore crea­tures, from the pismire, the conies, the grashopper, and the spider, as there you may reade. Math. 10.16. Christ would haue his Apostles learne wisedome and prouidence of the serpent, and innocencie of the doue, Be wise as serpents, and innocent as doues: yea Math. 6.26.28. he sendeth his follo­wers to learne to cast their confidence on God from the fowles of the heauen, and from the Lillies of the field, Be­hold the fowles of the heauen, Math. 6.26. for they sow not, neither reape, nor carrie into their barnes: yet your heauenly Father feedeth them. And learne how the lillies of the field do grow, 28 they labour not, nei­ther spinne, 29 yet Salomon in all his glorie was not clothed like one of these. And the booke of Iob is full of arguments from things naturall, to make knowne the infinite wisedome and power of God. And so in many other places of Scripture the holy Spirit of God sendeth vs to learne some duties, or some truth, and is pleased to informe vs of some good things, from the creature.

Reason. And why deales 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 stirre them vp to a more carefull practise of good duties; and also to leaue the wicked without all excuse, they hauing 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 inuisible things of God, his eternall power and Godhead, are seene by the creation of the world, being considered in his workes, to the intent that they should be without excuse.

Ʋse 1 Now for the vse, first this serues for the iust reproofe of such as liue in the world, and yet learne no good thing from any creature in the world. Reproofe of such as learne no good thing from any creature. To insist in the particular here in­tended; doth the holy Spirit of God informe vs, and seeke to [Page 469] confirme vs in this truth, that the glorie that shall be put on Gods children in heauen, shall be both great, and also most sure and certaine, from the verie instinct of the creature; that the creature by a secret instinct waites for the manifestation of it, and therefore it is both great, and sure, and certaine? Then this discouers, that those vile miscreants and monsters, those Atheists, who mocke at the glory of heauen, and thinke there is no such matter, and thinke there is neither God nor diuell, heauen nor hell; they haue not yet learned so much as the holy Spirit of God is pleased to informe vs of from the verie dumbe and senslesse creatures. And to apply this a little nearer, consider with thy selfe, thou that art a gracelesse per­son, a drunkard, a blasphemer, a Sabbath breaker, thou that wilt do the workes of thy calling on the Sabbath day, or runne to thy pleasures; though thou dost not openly denie God with thy mouth, yet thou deniest him by thy workes: so saith the Apostle, Tit. 1.16. Yea by thy practise thou deni­est heauen, the day of iudgement, and the glorie of the life to come; and thou hast not yet learned so much as the holy Spi­rit of God is pleased to informe thee of by the verie instinct of the dumbe and senslesse creatures: and assure thy selfe, thou going on in thy Atheisme and prophanenesse, the dumbe and senslesse creatures shall one day rise in iudgement against thee and condemne thee; remember it when thou runnest af­ter thy sports and pastimes on the Sabbath day, the very aire thou breathest in, and the heauens ouer thine head, the ground thou treadest on, and the dust vnder thy seete, shall one day be witnesses against thee, and shall condemne thee. They in their kinde acknowledge a iudgement day, and that there is an heauen prepared for Gods children, and an hell for the wicked: and by their waiting for the manifestation of the glo­rie that shall be put on Gods children, do teach thee so much if thou wouldest learne it: and thou by thy practise deniest it, and therefore thy case is fearefull, thinke on it, and if hell haue not full possession of thy soule, learne to reforme thy selfe.

For a second vse, we that professe our selues to be Gods Ʋse 2 [Page 470] children, must learne on this ground that the holy Spirit of God is pleased to teach vs some good thing from the crea­tures, how to carrie our selues amidst the creatures that we see and are about vs in the world, namely thus, to walke in earthly things with heauenly minds, and to make our vse of euerie creature of God, We are to walk in ea [...]th­ly things with heauenly minds, and to make vse of euerie crea­ture we see in the world. and from euerie creature to learne some dutie, and some good thing, as from the foode of our bodies to learne and see the necessitie of the foode of our soules; from the flowers of our gardens and grasse of the fields, flourishing for a time, and then cut downe, withered, and dried, to learne that such is our life: yea learne we from the verie instinct of the creature, waiting for the manifesta­tion of the glorie of Gods children, to strengthen our faith touching the truth and certaintie of the glorie of the life to come: that howsoeuer Atheists either directly or by their practise denie it, yet let vs learne not onely from the holy word of God, but also from the instinct of the creature, wai­ting for the manifestation of that glorie, to be strengthened in our perswasion of it, and to be fully perswaded that there is glorie layed vp for Gods children; and that doubtlesse there is a reward for the righteous, and that light is sowen for the righteous, and ioy for the vpright in heart, Psalme 97.11. and though it be as seed hid vnder the earth for a time, yet it shall certainly at length appeare. The verie dumbe and senslesse creatures by the instinct of nature which the Lord hath put into them, waite for the manifestation of it: and therefore learne we this lesson the holy Spirit of God would informe vs of by the instinct of the creature, that there is certainly great glorie layed vp for Gods children.

In the next place obserue we, that the Apostle doth not here barely affirme, that the creature waiteth when the sonnes of God shall be reuealed, but he sets it forth with this am­plification, that it waites with a feruent and with an earnest desire, that the creature (as we shewed) doth as it were with stretching out of the necke, and thrusting out the head, e­uen earnestly and continually waite and expect when the sons of God shall be reuealed. Now what may this teach vs? Sure­ly [Page 471] thus much: hereby the Spirit of God makes knowne vnto vs thus much.

That the verie dumbe creature hath that good in it in a Doct. 2 great measure which many men and women haue not in them in any measure at all. The dumbe creature hath that good in it in a great measure, which many men and wo­men haue not in them in a­ny measure. The verie heauens, and the verie dumbe and dead earth doth as it were stretch out the necke, and thrust out the head, continually looking for the reuela­tion of the sonnes of God, and for the manifestation of their glorie. But manie men and women in the world, being wic­ked and vngodly persons, they shrinke in and draw in their heads at the remembrance of that day when the sonnes of God shall be reuealed, and when they shall appeare clothed with heauenly glorie; they haue no desire in them at all to see that day: no, wicked persons wish in their hearts that that day might neuer come, it troubles them to thinke of that day, or to heare of it, the hearing of it torments them before the time, as the diuels said to Christ, Matth. 8.29. and they put it farre away from them in their apprehension, as the Pro­phet saith of the wicked of his time, Amos 6.3. They put farre away the euill day, (for so they count the day when the sonnes of God shall be reuealed) and it shall so proue to them, they going on in their sinnes without repentance, and they ap­proch to the seate of iniquitie. And hence we find it said, that the day of Christ his comming to iudgement when the chil­dren of God shall appeare with him in glorie, shall come on the wicked and vngodly suddenly, and vnexpected, and when they looke not for it, as Christ saith, Matth. 24.50. Mat. 24.50. The euill seruants maister will come in a day when he looketh not for him, and in an houre that he is not ware of. And the Apostle saith, 1. Thessal. 5.2. that the day of the Lord shall come euen as a thiefe in the night: meaning on the wicked, for so he explanes it in the verses following; which indeed is a plaine euidence, that the wicked and vngodly haue not in them any the least ex­pectation, or any the least desire or longing after the day when the sonnes of God shall be reuealed, which is in the dumbe and senslesse creatures by the instinct of nature in a great measure: and the reafon is

Reason. Because wicked and vngodly persons are either ignorant and know nothing touching the glorie of the life to come, or they are besotted with the world and the things of the world, their minds are wholly taken vp 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 guiltinesse of their owne conscience, and they cannot thinke of the day when the sonnes of God shall be reuealed, with any comfort, but with horror, and feare, and trembling, and with won­derfull amazement; and therefore they haue no manner of desire nor longing after it: no, they would wish with all their hearts it might neuer come, and so they haue not that good in them in any measure which is in the dumbe and senslesse creature in a great measure. Oh then the base and vile condi­tion of wicked and vngodly men and women, for that is the vse of the point.

Ʋse. It discouers, that wicked and vngodly persons are in a base and vile condition, The base and vile condition of wicked persons discoue­red. euen inferiour to the dumbe and liuelesse earth, they haue not in them any measure of that longing af­ter the glorie to come, that is in the dumbe 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 vngodly men and women commonly pride themselues in their outward excellencies, in their beautie, and strength, comely propor­tion, and the like, and they lift vp their heads, and they looke bigge on those that are farre better then themselues, and they walke with stretched out neckes, as the Prophet saith of the proud dames of his time, Isai. 3.16. And it is true of the proud and scornefull dames of our time: but alas in that respect in which the poore, dumbe, dull, and senslesse earth lifts vp her head, and stretches out her necke, namely, in regard of the glorie of heauen that in time shall be manifested, base wret­ches, they dare not (as it were) shew their faces in that re­spect, they hang downe their heads, and they shrinke and pull in their neckes, and therein they are more base and more vile then the dust of the earth, or the verie dung in the streets. And howsoeuer wicked persons do thinke it harsh, and that [Page 473] they are hardly dealt withall, when they are compared to bruite creatures, to horses, to mules, to dogges, to swine, and the like: yet indeed, as you see, in some respect they are infe­riour to the dull and dead earth, they haue not that good in them in any measure, which is in the dumbe and dead earth in a great measure. And take notice of it, thou that art a wic­ked and gracelesse person, consider how farre thy sinne doth abase thee, euen beneath the dumbe and senslesse earth thou treadest on; the earth vnder thy feete lifts vp her head, and stretches out her necke, longing for the day when the sonnes of God shall be reuealed, and thou through the guiltinesse of sinne tremblest to thinke on that day: Oh consider the a­basement thou art brought to by thy wicked course of life, and let it stirre thee vp to bethinke thy selfe of a speedie re­formation: and so much of that point.

Come we to consider that which the creature waites for with earnest desire, and that is the reuelation of the sonnes of God, When the sons of God shall be reuealed: that is, (as we shew­ed) when both the persons of Gods children, and also their glorie shall be made manifest and shall appeare. Now hence in the first place we may take vp this conclusion, this point of truth.

That the time shall come, when the persons of Gods chil­dren Doct. 3 shall be openly reuealed, and when it shall be made ma­nifest and knowne 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 childrē. Rom. 8.16. It is true, that the Lord knowes who are his, 2. Tim. 2.19. and he makes his chosen themselues to know that they are his, by their effectuall cal­ling, and by giuing them his Spirit, witnessing with their spirit that they are the sonnes of God, as the Apostle saith verse 16. Yet Gods children are not so reuealed 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 knowne to the world, as Saint Iohn saith, 1. Ioh. 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 reuealed, and shall be made knowne to the whole [Page 474] world, and that shall be at the day of iudgement, Christ will then separate the sheepe 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. Howsoeuer the goates and sheepe be verie like, and feed in one pasture, and lye in one sold here in this world, yet Christ can and will seuer them, and put them asunder at the last day; and when the tares shall be gathe­red into bundels and cast into the fire and burned, Matth. 13.40. then shall iust men shine as the Sunne in the kingdome of their Father: as saith the Lord Iesus. Matth. 13.43. They shall then appeare as cleare as the Sunne in his brightnesse, and shall be openly reuealed, and it shall then be made manifest and knowne to men and Angels, who they be that are indeed Gods children. For why, the reason 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 shew of it in hypocrites, and when it shall be knowne who they be that serue the Lord in truth, and who serue him in hypocrisie, and onely outwardly in their bodies. The world and men of the world now iudge all Gods chil­dren to be hypocrites, and they thinke they cannot possibly be that they make shew of, they iudge of Gods children by themselues; if they see an hypocrite vncased and discouered (as sometimes the Lord puls off his vizard) they presently flie in the faces of all Gods children, and say, they are all alike: and therefore there must be a day of discouerie, a time when the truth of grace wrought in the hearts of Gods children shall be discerned from hypocrisie, and when men shall dis­cerne betweene the righteous and the wicked, and betweene him that serueth God and him that serueth him not, as the Lord speakes by his Prophet, Mal. 3.18. When the Lord shall make vp his iewels, then shall men discene thē that serue the Lord, & them that serue him not. And therefore doubtlesse the time shall come when the persons of Gods children shall be open­ly reuealed, and when it shall be made knowne to all men and Angels who they be that are indeed Gods children.

Ʋse 1 And this in the first place must teach vs to take heed of vn­timely [Page 475] iudging and condemning of others, a thing too com­mon in the world. We may not after the manner of the world presently iudge a man or a woman to be but an hypocrite and a dissembler, because haply we discerne some weaknesse in that man or woman, and some particular fayling: Men or wo­men are not presētly to be iudged hypo­crites and dis­semblers, be­cause of some weaknesse, & some particu­lar failing. the time shall come when that man or woman shall be discouered; and we are not to preuent that time by our vntimely censure. It is a fault in some Christians, that they are readie to question the estate of others, and to doubt of their state, whether it be good or no, because they iumpe not with them in some things, they are not of their minde in euerie particular. But what knowest thou, whosoeuer thou art, whether one that differs from thee in iudgement in some particular, being not of such weight, be a deare child of God or no? If he be an hy­pocrite, he shall one day be layed open; and if he be a child of God, thou art rash in thy iudgement, he shall one day be re­uealed and made known so to be, to thee and to all the world, and tarrie thou the time of discouerie.

Againe, for a second vse: is it so that the time shall come Ʋse 2 when the persons of the children of God shall be openly re­uealed, Comfort to such as are vpright and sound hearted in Gods sight though all the world con­demne them as hypocrites. and when it shall be made manifest to all men and Angels, who they be that are indeed Gods children? Then cheare vp thy selfe thou that art a child of God, here is ground of comfort, though all the world speake against thee, and call thee hypocrite and dissembler. Art thou able to ap­proue thine heart to the Lord in regard of the vprightnesse, truth, and sinceritie of it? art thou able in truth to say as Iob did, Iob 27.5.6. I will neuer take away mine innocencie from my selfe. I will keepe my righteousnesse and will not forsake it: though all men in the world speake against me, I am able to approue my heart to God, not in regard of any perfection of grace, I see and feele mine owne great wants & sinfull infirmities, but in regard of the vprightnesse, and soundnesse, and sinceritie of mine heart? Then comfort thy felfe, and waite in patience but a time, the time shall come when the Lord will cleare thee of that the world doth now vniustly charge on thee, yea the time shall come when all the world shall acknowledge thee [Page 476] to be a deare child of God, and precious in his sight, and one of his iewels; yea the time shall come when those who now call thee hypocrite and dissembler, shall be forced to contra­dict themselues, and to acknowledge 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 deare child of God, now it appeares, and now it is manifest to all the world, and we cannot denie it: thinke on that to thy comfort.

Quest. Whether the Saints shall know one a­nother in hea­uen.Now here a question may be moued, it being so that the time shall come when the persons of Gods children shall be openly reuealed, and be made manifest to all the world: some may demand, whether the Saints shall know one another in heauen 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. Answ. So far as shall make for the increase of their heauenly ioy and com­fort, they shal. That so farre as shall make for the in­crease of the heauenly ioy and spirituall comfort one of ano­ther, the Saints shall know one another in heauen. It is true indeed that the naturall and carnall 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 ceasse, yet heauenly ioy and comfort one in a­nother shall continue; and the heauenly ioy that shall arise to the Saints on the sight of the glorification one of another, leades vs to thinke that they shall know one another. For howsoeuer the principall ioy of the Saints in heauen shall be on the sight of God, yet doubtlesse there shall be also ioy in the sight one of another; the Minister shall ioy in the sight of his people glorified in heauen, and the people shall ioy in the sight of their Minister glorified in heauē, as the Apostle saith, 1. Thess. 2.19. that the Thessalonians whom he had conuer­ted and brought to beleeue in Christ by his preaching the Gospell, should be his crowne of reioycing, and that in the pre­sence of the Lord Iesus at his comming; as the damned in hell shall haue their torment much increased at the sight of their companions and such as they haue drawne to sinne, and there­fore [Page 477] the rich man, Luke 16.28. desireth that his brethren might not come into that place of torment where he was, not out of loue to them, (for there is no charitie in hell) but out of loue to himselfe, because he would not haue his owne torment increased. So doublesse the Saints in heauen shall reioyce in the societie one of another, and in the sight one of another, in seeing the glorification one of another: and there­fore they shall so farre as may increase their heauenly ioy and spirituall 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 sonnes of God shall be reuealed: namely this, that the time shall come when the glorie that belongeth to Gods children, and shall be put on them in heauen, shall be openly reuealed: but of that we spake verse 18. and therefore I passe by it, and come to the 20. verse.

IN this verse, as I haue shewed, the Apostle yeelds a reason why the creature waiteth with feruent desire for the reuelation of the children of God, taken from the present hard condition of the creature, in that it is subiect to vanitie, and therefore it waites. The Apostle further setting forth how the creature is subiect to vanitie, namely, not of it owne will, but from another cause, from the will of him who hath subdued it vnder hope, thereunto adioyning hope of deliuerance: Not of it owne will, but by rea­son of him, which hath subdued it vnder hope. We did before thus analise & resolue this verse, I wil now labor to open the sence and meaning of it. Because the creature is subiect to vanitie. Interpreta­tion. By creature we are to vnderstād, as we did verse before, the whole [Page 478] frame of the visible world, the visible heauens with all their goodly furniture of starres and celestiall bodies, and the earth with all her ornaments and other elements, Is subiect, or is brought vnder, or put vnder (vanitie.) The word vanitie hath di­uerse exceptions in Scripture, but to giue that which is a­greeable to this place, it is here vsed in opposition to that o­riginall, 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 vnder vanitie, and therefore it is said to waite for the reuelation of the sonnes of God, and as it were to desire and long after that originall and perfect state and condition, to be restored to it againe. So then vnder the word vanitie, two things are signified. First, that the creature is now fallen from that originall, cōstant, & durable state it had in the first creation, and is now vnder a fleeting, fraile, and vanishing state and condition, and now subiect to corruption, as the A­postle saith in the next verse. Now the heauens, the earth, and the elements are subiect to mutabilitie, to alteration and change, and to be dissolued. Psal. 102.26. the Psalmist saith, The heauens shall perish, and they shall waxe 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 dissolued.

Secondly, vnder the word vanitie 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 serue for the good of man, and that in the good vse of it, the goodnesse of God might by man be acknow­ledged and magnified, and is now vnder weakenesse, and sub­iect to faile in attaining that end. The earth is now vnder the curse of the Lord laid on it for the sinne of man. Genes. 3.17, 18. Cursed is the earth for thy sake, thornes and thistles shall it bring forth to thee: Yea the heauens are now subiect to haue their light obscured, and their sweet influence restrained, as the Sunne and Moone to be eclipsed, the skie to be ouercast with clouds, the starres with their influence to infect the aire, [Page 479] the aire to become vnwholesome and pestiferous, and to in­fect the bodies of men and beasts. Yea the creature is now so farre from holding on a constant course in attaining the end for which it was made, as it is now subiect to be peruerted, and to be abused, as to serue the wicked and vngodly, the Sunne to giue his light, and the earth her fruite, to them who haue neither hearts nor mouthes open to praise God for the same. Yea the creature is now subiect oftentimes to serue the wicked lusts and sinfull desires of the vngodly, as the Lord often complaines by his Prophets. Ezech. 16.17, 18, 19. the Lord saith, His people had taken their faire iewels made of his gold and his siluer which he had giuen them, and made to them­selues images of men, and had committed whoredome with them; and tooke their broidered garments and couered them, and had set his oyle and his perfume before them: and his meate, floure, oyle, and honie, wherewith he had fed them, they set it before them for a sweete sauour. They had thus peruerted and abused the good creatures of God, and made them serue their owne vile lusts. And so is the creature subiect to vanitie, both in regard of the fraile, fleeting, and vanishing state and condition it lyeth vn­der, and also in regard of the weakenesse it is subiect to, it be­ing now subiect to faile in attaining the end for which it was created and made, in seruing for the good of man, and conse­quently for the praise and glorie of God. Not of it owne will The Apostle speakes here figuratiuely, ascribing a will to the dumbe and senslesse creature; and his meaning is not of the naturall instinct and propension put into the creature in the first creation, for euery thing hath in it a naturall propensitie to preserue it selfe, and by nature it shunneth the corruption and destruction of it selfe. But by reason of him, that is, by rea­son of the will and power of God the Creator, who so sub­dued it for the sinne of man. Vnder hope: Here likewise the Apostle ascribes hope to the dumbe and senslesse creature fi­guratiuely: and his meaning is, vnder expectation of a better state and condition, and so as it doth as it were expect and waite for a better state and condition hereafter. Thus then conceiue we the meaning of the words of this verse, as if the [Page 480] 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 vnder a fleeting, fraile, and vanishing state and condition, are now subiect to muta­bilitie, alteration, change, and dissolution, and are now also vnder weakenesse, and subiect to faile in attaining the end for which they were first created, namely, to serue for the good of man, and that in the good vse of them Gods goodnesse might by man be acknow­ledged and manifested, and are now subiect to serue the wicked and vngodly, and by them to be peruerted and abused to serue their wicked lusts, not of any naturall 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 sinne of man, yet so as they do as it were expect and waite for a better state and condition hereafter.

Now in that the Apostle yeeldeth this as a reason, why the dumbe and senslesse creature waites with feruent desire when the sonnes of God shall be reuealed, because it is subiect to vanitie, I might stand to shew that the vanitie and corrup­tion the creature lieth vnder, makes it (as it were) desire and long after freedome and deliuerance, but of that we shall speake more fully afterwards.

And first the Apostle affirming this by the creature, that it is subiect to vanitie, he giueth vs to vnderstand thus much: in the first place we are to take notice of this.

Doct. 1 That all the creatures in this world vnder the highest hea­uens, The whole frame of this visible world is vnder a fleeting, fraile and vanishing state and con­dition. are subiect to vanitie, they lie vnder mutabilitie, altera­tion and change, and are lyable to corruption and dissolu­tion: the whole frame of this visible world, and all the visi­ble creatures in it, are vnder a fleeting, fraile, and vanishing state and condition. And to this purpose, besides this text, we haue further euidence and testimonie of Scripture, 1. Cor. 7.31. The fashion of this world goeth away, or hasteneth to an end, the word [...], [...]. vsed by the Apostle is very emphaticall, it signifieth the habit, vesture, or clothing of the world: giuing vs to vnderstand, that this world is as it were clothed with a [Page 481] vesture and with a garment, and that is wasting, wearing, and consuming away, and the forme and fashion of it lasteth but for a time, it is alterable and changeable, and the world is as it were ready euery houre to put on a new fashion. We reade in the booke of the Preacher, that Salomon speaking out of his owne experience, he pronounceth of all things in this world, that they are but vanitie and vexation of spirit, Eccles. 1.2. Ʋanitie of vanities, saith the Preacher, vanitie of vanities, all is vanitie. And Chap. 2. he saith, hauing giuen him­selfe to take pleasure in pleasant things, hauing made great workes, built goodly houses, planted vineyards, gardens, and orchyards, and planted in them trees of all fruite, and hauing gathered siluer and gold, and the chiefe treasures of kings, and prouinces: and so he goeth on, and concludes verse 11. He looked on all his workes that his hands had wrought, and the tra­uell that he had laboured to do, and he found all was but vanitie, and vexation of spirit. And in the Psalme before cited, Psal. 102. the Psalmist saith expresly, that the visible heauens shall perish, and shall waxe old as doth a garment, and they shall be changed: The very heauens are lyable to corruption and dissolution, and much more the earth and other things vnder the heauens: and common experience teacheth the truth of this. We see with our eyes, there be continuall alterations and changes in the face of the skie, in the aire, in the waters, and in the earth, and the best and most solid creatures are subiect to rotten­nesse and putrefaction. Yea those creatures that we do ac­count most excellent, and most durable, gold, siluer, pearles, and the like, experience sheweth, they are subiect to be bro­ken and dissolued, and they are subiect to be cankered, and to be eaten with rust, riches to be corrupted, and garments to be moath-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 siluer is cankered, and the rust of them shall be a witnesse against you, and shall eate your flesh as it were fire: and all this is for the sinne of man. That is the rea­son Reason. why all creatures in this world are subiect to vanitie, to mutabilitie, to alteration and change, and are vnder a flee­ting [Page 482] and vanishing state and condition, as I shewed in ope­ning the words.

Ʋse. Now for the vse: this must teach vs the lesson Saint Iohn hath put downe, Wee must learne not to loue the world, nor the things in the world. 1. Ioh. 2.15. Not to loue the world, neither the things that are in the world, nor to suffer our hearts to cleaue to the best creatures here in the world, and to thinke to find happinesse in them. Indeed we are not to de­spise the creatures that are in the world, and wilfully to cast them from vs, as Popish votaries do, for they be the work­manship of God; so we shall shew our selues vnthankfull to God: but we must take heed we rest not on them, nor trust in them, and that we thinke not to find true happinesse in them. It is the manner of men and women that want grace, to place happinesse in the abundance of the good things of this life. If they be poore and want grace, when they speake of a wealthie man, they commonly say he is a happie man, he cannot do amisse, he hath the world at will. And if they be rich in outward things, and want grace, they commonly blesse themselues in their wealth, and they make gold their hope, and the wedge of gold their confidence, as Iob speakes, Iob 31.24. Yea they thinke they haue a perpetuitie in their goods, and as the Psalmist saith, Psal. 49.11. They thinke their houses shall continue for euer, and they call their lands after their owne 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 in­tangled with the things of this world, and they suffer their hearts too much to cleaue to them, and too much to rest on them: they giue thēselues 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 sinne of vsurie? Oh what a madnesse is it to suffer our hearts to rest on that which is fleeting and vanishing away, and is subiect to mutabilitie, alteration and change? If we should duly con­sider it, would any man well in his wits, thinke that he could find happines in vanitie? Remember this whē thou lookest on thy gold, thy plate, thy iewels; it is but an heape of vanishing [Page 483] transitorie things, And be not thou vaine: as the Psalmist speaks, Psal. 62.10. If riches increase set not thine heart on them. No, no, thou professing thy selfe a child of God, follow thou the counsell of the holy Spirit of God, 1. Cor. 7.31. Ʋse this world as though thou vsedst it not, for the fashion of this world goeth a­way. The things of this world are vanishing and transitorie, and they can yeeld thee no true comfort nor sound content­ment: and consider that thy soule, thou being a child of God, is more worth then all the riches and treasures in the world, it being redeemed with the precious bloud of Iesus Christ: and why then shouldest thou so abase it, as to set it on so base an obiect as the vanishing things of this world? Therefore vse thou the things of this world, as helpes and furtherances to thee in thy trauell towards heauen, but set not thine heart on them, let them not steale away thine heart from better things, but set thine heart on better things, on righteousnesse, the peace of a good conscience, the fauour of God in Christ, and the comforts in Christ, and on the ioyes of the life to come, and those are durable things, and shall last for euer: and thou professing thy selfe a child of God, thou art to count all things of this world but drosse and dung, in comparison of those excellent treasures.

In the next place, in that the Apostle affirmeth that the creature is subiect to vanitie, that is, as we shewed, not onely to mutabilitie, alteration and change, and to corruption, and dissolution, but also to weakenesse, and to faile in attai­ning the end for which it was made, in seruing for the good of man, that in the good vse of it, Gods goodnesse might by man be acknowledged. Hence in the second place note we thus much. Doct. 2

That it is the curse of God vpon the visible creatures, That the visi­ble creatures vnder the highest hea­uens serue not for the good of man, it is the curse of God vpon them. that be vnder the highest heauens, that they are weake and vnable to attaine the end for which they were created, that they now serue not for the good of man, that in the good vse of them the goodnesse of God might by man be acknowledged, as that the heauens are now sometimes as brasse, and the earth be­comes as iron, as the Lord threatens, Deut. 28.23. That the [Page 484] earth is now sometimes as a wast wildernesse, and smitten with barrennesse, yea it is a vanitie and a curse of God the poore creatures lie vnder, that they now do their seruice to the wicked who dishonour God, as that now the Sunne, Moone, and starres, giue their light to the wicked, that the clouds drop downe their raine on them, that the earth yeel­deth forth her increase to the vngodly & to abhominable sin­ners, (as indeed they do) as Christ saith, Math. 5.45. Our hea­uenly Father maketh his Sunne to arise on the euill and good, and sendeth raine on the iust and vniust. This is a curse of God, and a vanitie that the poore creatures now lie vnder since the fall & sinne of man. For (indeed) if man had stood in his innocencie, and in his integritie, the creatures also had continued in their originall integritie, and in their perfect state & condition; but by the fall of man they are now brought vnder this vanitie, e­uen to faile in attaining the good for which they were created yea to be subiect to this vanitie, to serue y ^e wicked & vngodly, yea many times to serue the vile lusts & sinfull desires of wic­ked persons: this is the curse of God on the poore creatures since the fall of man; Ʋse. & this I note to this purpose. It serues to discouer what wicked and vngodly persons do when they vse the good creatures of God: surely they do then euen execute y ^e curse of God on the poore creatures, When wicked persons vse th [...] good creatures of God, they execute Gods curse on them. & howsoeuer they solace & delight themselues in the colour, the beautie, & sweetnesse, and good that is to be found in the good creatures of God, as in the light and comfort of the Sunne, in the sweetnesse of the aire, in the heate of the fire, in the pleasant and comfortable taste of meates and drinkes, yet indeed in vsing of them, euen sometimes for their necessitie, they are but instruments of executing Gods curse on the poore creatures: and much more in their abusing the good creatures of God, when the wic­ked abuse the good creatures of God to satisfie their vile lusts and sinfull desires, as when they abuse their meate to surfet­ting, their drinke to drunkennesse, their apparell to serue their proud humours, and to set out the vanitie of their minds, their money and their wealth to serues their maliciousnesse and reuengefull minds, in wringing and wronging others. [Page 485] What do they? Surely but as cursed instruments, euen execute the heauie curse God hath layed on the poore 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 ca­rowsing, had but an heart to consider and to thinke with him­selfe, what am I now doing? I am now executing the curse of God on these poore creatures, and that in a fearefull manner, making them serue mine owne vile lusts, it would make his wine and his strong drinke bitter to him, as the Lord threa­tens, Isai. 24.9. If the proud person, man or woman, when they are tricking and trimming themselues in their vaine and ga­rish attire, could but thus thinke with themselues: I am now euen a cursed instrument of executing Gods curse on these poore creatures, that I thus abuse to set out the pride and va­nitie 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 serue their malice and their re­uengefull minds, could but thinke thus with themselues, we are now cursed instruments of executing Gods curse on our siluer and on our gold, and such like, it would make them take little pleasure in bearing downe poore 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 serue their vile lusts and their sinfull desires, it would make their hearts ake withi [...] [...]hem, in that they do then euen execute the curse of God on the poore creatures, & are then but executioners of that heauie curse the Lord hath layed on the poore creatures for the sinne of man, and that in a feare­full manner: for therein they are like the diuell himselfe, 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 vngodly persons are then most cursed instruments of exe­cuting Gods curse on the poore creatures, when they abuse them for the hurt of Gods children; as when they abuse their [Page 490] gold and siluer to trouble and vexe the poore Saints and ser­uants of God, when they abuse the fire to burne them, the wa­ter to drowne them, and such like, and they are then in an high degree cursed instruments of executing the curse of God on the poore creatures, and they are then in an high degree like the diuell, and if God giue them not repentance, they shall one day in a fearefull degree be like him in eternall pu­nishment. It were good for them to thinke on it: and so I passe from that point.

Obserue we further, the Apostle setting forth how the creature is subiect to vanitie, he saith, Not of it owne will, but by reason of him which hath subdued it vnder 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 sinne of man: whence note we.

Doct. 3 That the creature, euen the whole frame of this visible world, The visible creatures in the world are peruerted to wrong ends, and do many times serue the wicked, not of their naturall inclination, but are forced there­unto by the mighty hand of God. and all visible creatures in it, they now lye vnder vani­tie, vnder mutabilitie, alteration and change, and are subiect to corruption and dissolution, and they are now vnder weak­nesse, subiect to faile in attaining the end for which they were created: not willingly and of their owne naturall inclination, but by the powerfull will of God. The poore creatures in this world are now many times peruerted to wrong ends, and do many times serue the wicked, yea the vile lusts and sinfull de­sires of the wicked, not by their naturall inclination, but they are forced so to do by the mightie hand of God, and by his powerfull will and command [...]ment. The poore creatures would not serue the wicked, especially the vile lusts and sin­full desires of the wicked, not by their naturall instinct, they would be reuenged on the wicked for their sinnes, for their defacing of Gods image: we may easily conceiue it so to be, in that the Lord sometimes giuing the creatures libertie, they presently breake out to the punishment & to the destruction of the wicked Numb. 16.31.32. The earth opened her mouth and swallowed them vp with their families, and all the men that were with Korah, and all their goods. Exod. 14.28. the waters ouerwhelmed the Egyptians and host of Pharaoh. And so in­deed [Page 491] would the sea soone runne ouer all the wicked in the world, were it not kept in by the mightie hand of God, and established by his commandement, as we haue it Iob 38.10.11. And so the fire would suddenly breake out and deuoure the wicked, if the Lord did not restraine it, as it did those that brought Shadrach, Meshach, and Abednego to the [...]ot fierie for­nace, Dan. 3.22. And al other creatures, if the Lord should giue them libertie, would soone breake out to the punishment of the wicked. Yea we may easily conceiue, that the poore crea­tures would not serue the wicked, but that they are forced so to do by the mighty hand of God, and by his powerfull will, in that after the day of iudgement they shall yeeld them no comfort at all; the Sunne shall then shine no more on them, the earth shall then beare them no longer, the waters shall not then yeeld 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 coole his tongue.

Now this for vse: in the first place it serues to discouer, that Ʋse 1 the wicked are beholden to the power of God, in that anie creature serues for their vse. Wicked per­sons are be­holden to God in that anie creature ser­ueth for their vse. There is no creature in the world would do them any the least seruice or in any sort serue for their good, were it not thereunto forced by the mighty hand and powerfull will of God. And let wicked and prophane persons know, that the Lord who makes his poore creatures serue for their vse for a time, can at his owne good pleasure make the same creatures serue for their punishment, and for their destruction; if he but say the word, and if he command his creatures, they are readie armed against the wicked, and are readie to flie on them, to plague them, to punish them, and to destroy them.

And for a second vse: is it so that the poore creatures are Ʋse 2 now vnder vanitie, and vnder mutabilitie, We are to take notice of Gods mighty and ouerru­ling hand o­uer all crea­tures. alteration and change, euen vnder the curse of God, not willingly and of their owne naturall inclination, but by the powerfull will of God, and as they are thereunto forced by his powerfull will and commandement? Then hereby take we notice of the mightie and ouerruling hand and power of God ouer all crea­tures, [Page 488] he is able to make the poore creatures lye vnder vani­tie, and to lye vnder an heauie 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 sinne, in thy drunkennesse, and the like, the Lord can, if thou still go on in thy rebellion and sin, make thee whether thou wilt or no, lye vnder the curse he hath threatned against such as thou art. And thou that wilt not now yeeld to the voice of God in the ministerie of his word calling thee from thy sinnes, shalt one day be forced whether thou wilt or no, to yeeld to that voice of his, Go ye cursed into euerlasting fire, which is prepared for the diuell and his Angels, Mat. 25.41. and then to lye vnder the curse of God euerlastingly. And therefore if hell haue not sull possession of thy soule, thinke on it, and learne to reforme thy selfe.

Now in that the Apostle saith, the creature is subiect to va­nitie, not of it owne will, but by reason of him which hath subdued it vnder hope: that is, not of any naturall 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 sinne of man: we are hence further giuen to vnderstand thus much.

Doct. 4 That the subiection of the creature vnder vanitie is not naturall but accidentall, by reason of sinne. The poore visible creatures in this visible world are now vnder a state of muta­bilitie, alteration, and change, and lyable to corruption and dissolution, and they are now vnder a state of weaknesse vn­able to attaine the end for which they were made, by reason of the sinne of man. The visible creatures in this world are vnder vanitie, and vnder a state of muta­bilitie, altera­tiō & change, by reason of mans sinne. The sinne of man hath inwrapped the poore creatures in this world vnder vanitie, and hath brought them vnder the curse, and that vanitie and curse the poore creatures now lye vnder, is daily and continually increased by sinne, the daily increase of sinne makes a daily increase of the curse the poore creatures lye vnder: that is the point. And for further confirmation of this truth, we haue plentifull eui­dence and testimonie 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 eate of it all the dayes of thy [Page 489] life. Thornes also and thistles shall it bring forth to thee, and in the sweate of thy face shalt thou eate bread. Genes. 4.12. Gen. 4.12. the Lord saith the like to Adams vngracious sonne Cain, after he had murdered his brother Abel, When thou shalt till the ground, it shall not henceforth yeeld vnto thee her strength. Leuit. 20.19.20. Leuit. 20.19.20. we finde that the Lord thus threatens, if his people should despise his ordinances, and abhorre his lawes, and breake his couenant, he would thus plague them, he would make the heauens as iron, and the earth as brasse, and their strength and la­bour should be spent in vaine, their land should not giue her increase, neither should the trees of their land giue their fruite. And the like threatning we find Deut. 28.29. And againe, verse 38.39.40. Deut. 28.29.38.39.40. the Lord threatens that for their sinnes they should carrie out much seed into the field, and should gather but little in, for the grashoppers should destroy it. They should plant vineyards and dresse them, but should not drink of the wine nor gather the grapes, for the wormes should eate them. They should haue Oliue trees in al their coasts, but they should not annoint themselues with the oyle, for their Oliues should fall or shake off before they were ripe. And the like threatnings we find denounced in many places of the Prophets. Reade Mica. 6.15. Hag. 1.6. Mica. 6.15. Hag. 1.6. But to this purpose is that of the Prophet Isay most plaine 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 deceiueth, be­cause of the inhabitants thereof, for they haue transgressed the lawes, changed the ordinances, and broke the euerlasting couenant. Therefore hath the curse deuoured the earth, and the inhabitants thereof are desolate: wherefore the inhabitants of the land are bur­ned vp, and few men are left. The wine faileth, the vine hath no might, all that were of merrie heart do mourne. A plaine text clearing and confirming this truth, that the sinne of man hath infolded the poore creatures in the world vnder vanitie, and hath brought them vnder the curse; and that vanitie and curse the poore creatures are now vnder, is daily and continually increased by the daily increase of sinne.

And the reason and ground of this truth is, Reason. because the sinne of man deserues the punishing hand of God, not onely [Page 494] on mans person, on his bodie and soule, but also on all things appertaining and belonging to him, euen on all things ser­uing for his vse, 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 al­readie. And on this ground we may answer that question which haply some may moue, Quest. namely, How it stands with the iustice of God that the poore creatures that sinned not should be subiect to vanitie, and brought vnder the curse for the sinne of man? On this ground, I say, we may answer this que­stion, Answ. thus: That the creatures were not made for themselues, but for the vse and seruice of man, and for the good of man: and therefore man sinning against God, and casting off the Lords yoke, and becomming a rebell against God, it is iust with the Lord not onely to punish man in his owne person, but in the things belonging to him, in the things that should serue for his vse & for his comfort, euen to make them weake and vnable to do that seruice to man, and to yeeld him that comfort they were wont to do. And so the vanitie and curse the poore creatures now lye vnder, is not properly the punish­ment of the creatures themselues, but it is part of mans pu­nishment for his sinne.

Ʋse. 1 The hainousnesse of sinne discouered, in that it brings Gods punish­ing hand not onely on man but on other creatures also.Now for the vse of this truth: first, this being so that the poore creatures now lye vnder vanitie and vnder the curse for the sinne of man, and that vanitie and curse is daily and continually increased by the daily increase of sinne, we are hereupon to take notice of the hainousnesse and odiousnesse of sinne; as that sinne is so odious and so hainous, that it pro­uokes the Lord to anger exceedingly, euen to reach out his punishing hand, not onely to the person of man who hath sin­ned, but on all other things that should serue for the good of man. We reade of the leprosie among the Iewes, that the con­tagion of that did not onely infect the whole man, but his garments also, yea sometimes the wals of his house: but the leprosie of sinne is farre worse, that doth not onely infect the person of the sinner, and his garments, and things about him and neare to him, but euen the high heauens that are many [Page 495] thousand miles distant from him, are stained with the conta­gion of it, and are thereby brought vnder vanitie, and made subiect to corruption and dissolution. Oh then learne we to take notice of the guiltinesse and hainousnesse of sinne, yea of euerie sin: and thinke not thou whosoeuer thou art, that any sinne is light, and trifling, and of small moment. It is the man­ner indeed of gracelesse persons, to account some sinnes 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 neuer do worse, and then we hope we shall do well inough. Poore soule, whosoeuer thou art, that thus either thinkest or speakest, dost thou think thou shalt do well enough in doing that which prouokes the Lord to anger, not onely against thine owne soule and bodie, but against euerie other thing in the world that should serue for thy good? This thou dost in sinning against God, be the sinne in thine account neuer so small, the least sinne thou committest, in it selfe and in it owne nature, is so odious and so hatefull to God, as it prouokes him not onely to plague thee in thine owne person, but also in euerie thing that be­longs to thee, and in euerie thing thou settest thine hand to do, yea to curse the verie aire thou breathest in, the ground thou treadest on, the bed thou lyest on, the table thou eatest thy meate on, the stoole or seate thou sittest on, the dish thy meate lyes in, yea thy meate, thy drinke, thy clothing, and e­uerie thing that goes through thine hands; and is that a mat­ter trifling and of small moment, that thus prouokes the Lord to anger, and prouokes him thus to reach out his pu­nishing hand to the verie dumbe and liuelesse creatures? Oh learne thou to thinke otherwise of sinne, and labour thou to see the odiousnesse and hainousnesse of sinne in it owne na­ture, and so learne to make conscience to auoid euerie sinne, seeme it neuer so small in thine account.

And for a second vse: is it so that the poore creatures now Ʋse. 2 lye vnder vanitie, vnder mutabilitie, alteration and change, We are to lay the fault on our selues, & on our owne sinnes, when we are crossed by any crea­ture. and vnder weaknesse, by reason of sinne, and is that vanitie [Page 492] and that curse daily increased by the daily increase of sinne? Then learne we on this ground this lesson, when we are cros­sed by any creature, learne we to lay the fault where it ought to lye, let vs not then breake out into bitter termes and mur­mure against God, let vs 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 poore creature, but let vs lay the fault where it ought to be, euen on our selues, and on our owne sinnes. Doth the aire infect thee? doth heate or cold annoy thee? doth the earth after much paines, and trauell, and cost bestowed on it, by digging, plowing, and the like, yeeld thee little or no fruite? doth thy beast faile thee, haply thine horse in bearing, or drawing, or carrying thine owne bodie stum­bleth or falleth? Oh do not thou as many wicked and grace­lesse persons do, breake out into cursing and banning of the poore creature, and as Balaam did, who layed the fault on his asse, when indeed the fault was his owne: so do not thou lay the fault on the poore creature, but lay it where it ought to lye, euen on thy selfe, and on thine owne sinne. No maruell though the creature faile thee, and be not so seruiceable to thee, seeing thou hast broken couenant with God, and fai­lest in yeelding him honour, and seruice, and dutie, and obe­dience. The Papists they vse holy water and the like to driue the diuell and ill spirits out of the creatures; but alas the di­uell is in themselues, and the ill spirits are their owne sinnes, that make the creatures weake and vnable to yeeld them comfort.

Last of all, is it so that the creature is vnder the curse for the sinne of man? Surely then we must learne to be mercifull to the poore creature standing in need of our mercie, Prou. 12.10. A good man, a righteous man regardeth the life of his Ʋse. 3 beast, but the mercies of the wicked are cruell.

We are to be mercifull to the poore creatures that stand in need of our mercy.One thing yet remaines to be noted in this verse. The A­postle addes, vnder hope. The creature is subiect to vanitie, not of it owne will, but by reason of him which hath subdued it vnder hope: that is, so as it doth expect and looke for a better state hereafter. We see then that the creature, euen the visible [Page 493] creatures in this world, they are in a farre better case then the Doct. 5 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 deliue­rance from vnder the curse that is now on them, and they ex­pect freedome from vnder the bondage of corruption, euen to be deliuered into the glorious libertie of the sonnes 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 reserued in euer­lasting chaines, vnder darkenesse to the iudgement of the great day: they are bound ouer to euerlasting torments. And 2. Pet. 2.9. the Apostle saith, The Lord reserues the wicked and reprobate men to the day of iudgement to be punished, & they haue no hope to es­cape euerlasting punishment. Oh then the miserable & feare­full estate of the reprobate, it had bene bettter for a reprobate man or woman to haue bene made a clod of earth, then a man or woman, the lumpe or clod of earth hath hope of deliue­rance from vnder vanitie and the curse it lyeth vnder, but a re­probate man or woman hath no hope at all to be freed from the euerlasting curse of God. Ʋse. And thinke on this thou that goest on in a course of euill & sinne, & wilt not be reformed. The misera­ble state of the reprobate discouered. Though I will not determine of thy finall state & condition, and say definitiuely, thou art a reprobate and shalt be damned, yet thou going on obstinately in sinne, notwithstanding the meanes vouchsafed to thee to call thee out of thy sinne, and thou going on wilfully in thy wicked course, it is a fearefull signe, 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 bene good for thee thou hadst neuer bene borne, the earth and the dumbe creatures are in better case then thou art, they haue hope to be freed from the curse they now lye vnder, but thou hast no hope at all to be freed from the curse of God, that abides thee for euer. Thinke on this thou that goest on in a course of euill and sinne wilfully, that if thou belong to Gods election, thou maist come out of thy fearefull state and condition, and maist come to repentance, that thy soule may be saued. Come we now to the 21. verse.

IN this verse our Apostle yeeldeth a second rea­son, why the creature waiteth with feruent de­sire for the reuelation of the sonnes of God, and his reason here is taken from the future better state of the creature, as that the creature shall one day be deliuered from the hard condition it now lieth vnder, to a better state. Because the creature shall also be de­liuered: the Apostle expresseth from what, namely, From the bondage of corruption: and whereunto it shall be restored, and that is into the glorious libertie of the sonnes of God. That is the generall matter of this verse, we haue formerly resolued it; I will now endeuour to open the sence and meaning of this verse.

Interpreta­tion. Because the creature also shall be deliuered from the bondage of corruption, into the glorious libertie of the sonnes of God. By the creature, here we are to vnderstand, as we did in the two verses foregoing, the whole frame of this visible world, consisting of the celestiall and elementarie region, the visible heauens with all their glorious furniture, and the earth with all her goodly ornaments, and the other elements, the fire, aire, and such like, shall be deliuered, or set free, or quit and exempted, for so the word [...] [...]. [...]gnifieth. From the bondage of corruption, that is, from the state of corruption. The creature now being vnder a state of mutabilitie, alteration & change, and being now subiect to corruption and dissolution, it shall be set free from that state, as from an heauie seruitude, bon­dage and thraldome; that is meant by the bondage of corrup­tion. Into the glorious libertie of the children of God: for by the sonnes of God, by a Synechdoche is meant the children of God, whether men or women; and by their glorious libertie, we are to vnderstand in particular, the libertie and freedome of [Page 499] their bodies from corruption and mortalitie, which at the day of iudgement shall be accompanied with vnspeakable glorie. The Apostle saith, 1. Cor. 15.42. that the bodies of the children of God shall then be raised vp in incorruption. And verse 53. he saith, Their corporall bodies shall then put on incorruption, and their mortall bodies shall then put on immortalitie. And in that part of their glorie shall the creature partake with them, namely, in incorruption and immortalitie: 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 glo­rie: namely, in incorruption and immortalitie: the creature shall then be changed and restored into that originall inte­gritie and excellencie 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, Obiect. We reade Psal. 102.26. that the heauens shall perish, and Math. 24.35. Heauen and earth shall passe away: and 2. Pet. 3.16. that the hea­uens shall passe away with a noise, and the elements shall melt with heate, and the earth with her workes that are therein shall be burnt vp. And verse 12.13. The Apostle saith, that the heauens be­ing on fire shall be dissolued, and the elements shall melt with heate, and we looke for a new heauen and a new earth, according to his promise wherein dwelleth righteousnesse.

How can these Scriptures agree with this text of the Apo­stle, and the exposition now giuen 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 immortalitie? To this I answer. Answ. The Scriptures alledged do not any thing at all crosse this text of the Apostle, nor the exposition now giuen of it, if they be rightly vnderstood. For whereas the Psalmist saith, the heauens shall perish, he ex­poundeth himselfe, in that he saith they shall be changed: and the meaning of the other places alledged, is not that the hea­uens, and the earth, and the elements shall be annihilated, wasted, and brought to nothing, and ceasse 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 [Page 496] heauens and new earth for their matter and substance, but in regard of qualities, they shall be purged from vanitie, cor­ruption and weakenesse they now lie vnder, and they shall haue incorruption and immortalitie put on them, and they shall be renewed and restored to their originall integritie and excellencie in which they were first made and created.

Now here I hold it needfull for further clearing of this text, to answer a question that is commonly propounded, namely this. Quest. 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 immortalitie, Answ. 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 conceiue 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 immortalitie: because they are found Genes. 1. among those creatures that were made in the first sixe dayes. And those that were then made, and by the fall of man brought vnder vanitie and corruption, it is likely they shall be restored to their originall integritie at the day of iudge­ment, in their kinds. Indeed not euery particular fowle, beast, or fish, that hath bene, now is, or hereafter shall be, there is no likelyhood 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 continuall generation. And if euery par­ticular fowle, beast, and fish, should be restored to their ori­ginall integritie, then either the same particular fowles, beasts, and fishes, being dead and dissolued, as the same bo­dies of men and women, shall rise againe, 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 [Page 497] 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 aske, Quest. what vse shall there be of these creatures after y ^e last iudgement? Answ. I may answer him with another question: What vse 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, wisedome and goodnesse towards man? we are not curiously to search into these things, nor to moue other thornie and vnprofitable 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 con­ceiue 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 heauie seruitude and bondage to them, and shall then partake with the children of God in some degree of their glorie, namely, in incorruption and in immortalitie, and shall then be changed and restored into that originall integritie and excellen­cie in which they were first made and created.

Now first we may hence gather the wonderfull 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 vse 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 originall integritie and excellencie for their sakes. Because as the first Adams defection and fall, deserued to be punished both in his person and in all things appertaining to him: so it was meete that the second Adams obedience should not onely [Page 498] restore man, but the creatures also which might be any way a fit appurtenance to him in the state of glorie: but I passe from that.

Obserue we here, the Apostle saith the creature shall be deliuered and set free from the bondage of corruption, and then it shall partake of the glorious libertie of Gods children, it shall then share with them in incorruption and immortali­tie. Doct. 1 We see then the creature must first be freed from the state of corruption, As the crea­tur [...] must fi [...]st be [...]eed from the state of corruption, b [...]fore it par­take with Gods children in any degree of their glori­ous libertie, so must men and women be freed from the corru [...]ti­on of sinne before they can partake in the glorious libertie of [...]ods chi [...] dren in fulnesse. before it can come to partake with Gods chil­dren in any degree of their glorious libertie. And doubtlesse much more must men and women be freed from their filth and corruption of sinne, before they can come to share with Gods children in their glorious libertie in fulnesse. Must the poore creature which is not sinfull first passe through the fire, and be purged from that vanitie and corruption that cleaues to it, before it partake with Gods children in the least degree of their glorie? Surely much more must men and women be purged from the drosse of corruption that cleaueth to their soules, which indeed is sinfull, by the fire of Gods Spirit, be­fore they enioy with Gods children the fulnesse of glorie in heauen. They that are not first freed from the filthinesse of sinne here on earth, Reuel. 21.27. the holy Ghost speaketh plainly, that no vncleane thing shall enter into the holy Citie new Ierusalem. And the Apostle beates on it, that no vncleane per­son shall enter into the kingdome of glorie. Ephes. 5.5. This ye know (saith he) that no whoremonger, neither vncleane person, nor couetous person, which is an idolater, hath any inheritance in the kingdome of Christ and of God. 1. Cor. 6.9.10. Know ye not that the vnrighteous shall not inherit the kingdome of God? Be not deceiued, neither fornicators, nor idolaters, nor adulterers, nor wantons, nor buggerers, nor theeues, nor couetous, nor drunkards, nor railers, nor extortioners, shall inherit the kingdome of God. And that is a knowne place, Heb. 12.14. that without holinesse none shall see God to his comfort. For why,

Reason. None shall enioy life and glorie in heauen, but such as are first made fit for it, as Colos. 1.12. Men and women must be made meete to be partakers of the inheritance of the Saints in [Page 499] light, before they can come to enioy it: and therefore men and women must first be purged from the drosse and filthinesse of their sinnes, by the fire of Gods Spirit, before they come to enioy fulnesse of glorie in heauen, they are not otherwise fit for it. And therefore for the vse of this, Vse. deceiue not thy selfe whosoeuer thou art: thinke not that thou shalt enioy life and glorie in heauen, Such as are in the dregs and filth of nature do vainely thinke that they shall en­ioy life and glorie in hea­uen. and yet thou art one that art still in the dregs of nature, and thou art soyled with many foule and fil­thy grosse euils and sinnes that cleaue to thy soule, and thou art one that wilt not be cleansed from thy filthinesse. If thou thinke thou shalt go to heauen as well as the best, the diuell deludes thee, and thine owne heart deceiueth thee, thou be­ing yet in the dregs of nature, and soyled with many foule sinnes, and so liuing, and so dying, thou art not fit for the glo­rie 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 Maiestie of God, who is infinite in holinesse and puritie, and of pure eyes, and cannot behold iniquitie, with any al­lowance of it, and in whose sight the heauens are not cleane, as Eliphas saith, Iob 15.15? Art thou fit to be ioyned to the holy Angels, to the Saints in heauen, euen to the spirits of iust and perfect men, as it is Heb. 12.23? And art thou fit to inhabite the new heauens, and the new earth, wherein dwelleth no­thing but holinesse and righteousnesse? No, no, if thou so thinke thou deceiuest thy selfe. Remember this, the very hea­uen's, those glorious creatures must be purged from the cor­ruption that cleaueth to them, and be made new heauens, be­fore they can partake with Gods children in the least degree of their glorie: and much more must thou be purged from the filth and corruption of sinne, both in soule and bodie, and be made a new creature in Christ, before thou canst partake with Gods children in fulnesse of glorie in heauen, and there­fore deceiue not thy selfe.

In the next place, in that the Apostle saith, the creature shall be deliuered from the bondage, and shall partake with Gods children in their glorious libertie, that is, shall share with them in incorruption and immortalitie; note we thus much.

Doct. 2 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 heauen. The time shall come when the visi­ble heauens and other vi­sible creatures shal be as free from corrup­tiō & change as the Saints in heauen. The poore creatures, especially the sub-lunarie creatures, that be vnder the Moone, are now subiect to con­tinuall alteration and change, and to corruption, and dissolu­tion: yea Satan (the Lord suffering him) doth now some­times exercise his power on the poore creatures, he troubleth the aire, he raiseth vp stormes and tempests, and he sometimes defaceth some of the creatures; yea he out of his deadly ha­tred against man, and his enuie to the good of man, some­times bringeth destruction on some of the poore 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 leaue, he raised vp a mightie wind, and smote the foure corners of the house where Iobs children were eating and drinking, and brought the house downe on their heads and slue them, Iob 1.19. It is said, Psal. 78.49. that the Lord cast on the Egyptians the fiercenesse of his anger, indignation and wrath, and vexation, by sending of euill 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 heauen, and that shall be none at all.

Ʋse. And this for the vse must teach vs, not to trouble our selues 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 vs too much. Though (as the Psalmist speakes, Psal. 46.2.3.) the earth be moued, and the mountaines fall into the middest of the sea: Though the wa­ters thereof rage and be troubled, and the mountaines shake at the surges of the same: yet let not vs be troubled or feare too much. Indeed we are not carelesly to passe ouer the altera­tions and changes that be in the world and amongst the creatures, especially those creatures that be neare to vs or be­long to vs, we are to take notice of them, and to make vse of [Page 501] them: but let vs not be troubled and feare too much, nor breake out into any impatiencie, that is the thing the diuell aimes at in defacing the poore creatures, and in bringing de­struction on them; he therein driues to bring man to impa­tiencie, and to prouoke him to blaspheme the Lord, and to breake out into bitter termes against the Lord. It was his maine drift in hurting Iobs goods, and in bringing the house on the heads of his children, as appeares Iob 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 vs not suffer Satan to effect his will and purpose in vs, in consideration of the alte­rations and changes that be in the world, and amongst the creatures, and especially those good creatures that be neare vnto vs, and belong to vs; let vs remember, though now the poore creatures be subiect 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 forme, and the time will come when the poore creatures shall be as free from alteration and change, and as free from the power of Satan, as the glorious Saints in heauen. 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 owne glorie and the good of his children: I will not further prosecute that point. And not to say any thing of the seruitude and bondage the creature lyes vnder, being now in the state of corruption, of that we shall speake more fitly in the next verse.

Obserue we further, the Apostle here limits glorious li­bertie to the sonnes of God, to the children of God: he saith not, the creature shall be deliuered from the bondage of cor­ruption into the glorious libertie of men and women, but in­to the glorious libertie of the sonnes of God, of the children of God, appropriating glorious libertie to them alone: and the point hence is this.

That a glorious libertie shall be proper to the children of Doct. 3 God, Onely Gods children shall be made par­takers of a glorious li­bertie at the day of iudge­ment. and they onely shall be made partakers of a glorious li­berty [Page 502] at the day of iudgement. Indeed the wicked and repro­bate shall at that day be made immortall and incorruptible in their bodies, their bodies shall then be loosed & exempted from corruption and mortalitie, but their libertie shall not be a glorious libertie; they shall be made able to abide and to endure for euer, yet vnder bondage of eternall woe and mi­serie, and vnder euerlasting shame and ignominie, and perpe­tuall torments. Onely the liberty of Gods children shall then be a glorious libertie, they shall then be freed from corrup­tion and mortalitie in their bodies, yea from all miseries, paines and trauels, from all euils both of crime and paine; and all teares shall then be wiped away from their eyes, Reuela. 21.4. and that libertie of theirs shall be accompanied with vn­speakeable and vnconceiueable glorie. 1. Corinth. 15.43. the Apostle saith in expresse termes, that the bodies of Gods chil­dren shall be raised vp in glorie: yea he saith, Philip. 3.21. they shall be fashioned like to the glorious bodie of the Lord Iesus: they shall be glorious in their measure according to his image who is the God of glorie. Mat. 13.43. the Lord Iesus saith, that the iust in that day shall shine as the Sunne in the firmament: they shall be endued with perfection of beautie and brightnesse. The Apostle is faine to expresse it in generall termes, 2. Cor. 4.17. and to call it a most excellent and eternall weight of glorie. The glorie of Gods children at the day of iudgement shall be in shew most beautifull, in sense most wonderfull, and in weight and measure without bounds and limits.

Reason 1 For why, Gods children shall then haue immediate fel­lowship with Iesus Christ the Lord of glorie, 1. Cor. 2.8.

Reason 2 And againe, they shall then see the Lord face to face, yea they shall then in such sort behold his glorie, as that they shall be transformed into it. Here they see the glorie of the Lord but in a mirrour, 2. Cor. 3.18. but then they shall see it so, as they shall be fully transformed into the similitude of it. And therefore doubtlesse the libertie of Gods children at the day of iudgement shall be a glorious libertie, and shall then be accompanied with vnspeakeable and vnconceiueable glo­rie; and they onely shall then be partakers of a glorious li­bertie: [Page 503] and therefore for the vse.

This discouers, that howsoeuer the wicked and vngodly Ʋse 1 haue in this world a kind of liberty wherein they please them­selues exceedingly, I meane a carnall libertie, The libertie of the wicked at the day of iudgement shall be a mi­serable bon­dage. they follow the libertie of the flesh, and thinke it their happinesse 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 libertie, they shall indeed, as we said, be freed in their bodies from mortalitie and corruption, but their libertie then shall be farre worse then the Prophet speakes of, Iere. 34.17. Ier. 34.17. A libertie to the sword, to the pestilence, and to the famine. It shall be a libertie to endlesse woe and mi­serie, and it shall be accompanied with euerlasting miserie and torments: they shall not haue any share in the glorious liberty of Gods children.

Againe for a second vse: is it so that Gods children, and Ʋse 2 they alone, and none but they, Comfort to Gods children in that their libertie at the day of iudge­ment shall be wonderfully enlarged. shall be partakers of a glorious libertie at the day of iudgement? Here is then matter and ground of sweete and of excellent comfort for all that finde themselues in that number. Hast thou good euidence of it that thou art a child of God, that thou art an adopted sonne or daughter of God? then know to thy comfort, thou hast not onely here in this world liberty of grace, and liberty and free­dome from an euil conscience, which thou wouldest not part withall for all the riches and glorie of the world, but thou shalt at the day of iudgement haue thy libertie wonderfully enlarged, thou shalt then haue libertie of eternall glorie, euen such a glorious libertie, as no wicked man or woman, though here in this world their outward pompe and glorie be neuer so great, shall be partakers of. Haply here in this world thou art vnder some outward seruitude and bondage, thou art vn­der pouertie, and it may be thou art inthralled in fetters and chaines, thou art in prison, and restrained from outward li­bertie, yet thou being a child of God, thou hast the libertie of grace in thy soule, and the libertie of a quiet and good conscience, which is better then all the riches and glorie in the world; and at the day of iudgement thy libertie shall be [Page 504] vnspeakeable and glorious; then shalt thou be freed from all manner of euils both in soule and bodie, from the euill of sinne, and from the euill of paine and suffering; and thy liber­tie then shall be accompanied with vnspeakeable and vncon­ceiueable glorie: when as the wicked and vngodly, who hap­ly in this world haue had manie outward liberties and great outward glorie, shall enter into bondage of endlesse woe and miserie. And this may be matter of great comfort to thee, yea consider this to thy comfort, thy libertie of grace here in this world is imperfect, and thy libertie and peace of a good conscience is here mingled with some doubting and feare, but at the day of iudgement and in heauen-libertie of grace shall be perfect, and the libertie and peace of a good con­science shall be free from all doubting and feare. And if the peace of a good conscience, though mingled with doub­ting and feare, be here so sweete and comfortable, that Salo­mon saith, It is a continuall feast, Prou. 15.15. what shall be the sweetnesse and comfort of it in heauen, where it shall be free from all mixture of doubting and feare? And if the Lord be so good to thee whilest thou art yet in the way, and onely see­king of him and his face and fauour, 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 enioy his comfortable presence in glorie for euer? Oh then thy ioy, comfort, and glorie shall be vnconceiueable, the heart of man is not able to conceiue it, nor tongues of men and Angels able to expresse it. Thinke 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.

IN this Verse our Apostle concludes and shuts vp his first argument, by which he prooues, that the glorie wherewith Gods children shall be inuested in heauen, shall be both exceeding great, and also most sure and certaine, taken from the expectation of the creature, that the creature waites with feruent desire for the manifestation of that glorie; and therefore it shall be both exceeding great, and also most sure & certaine. I say the Apostle here shuts vp that argument, as before we shewed, by setting downe the greatnesse of the bondage the creature is subiect to, that it is so great, as it doth presse the creature as it were an heauie burden lying on it, and make the creature grone vnder the weight of it, and as it were trauell in paine vnder it for deliuerance. Yea the Apostle saith, Euery creature, or the whole creation, as we haue it in the New translation, is vnder this great bondage, and grones and trauels in paine to­gether one with another, and that to this houre, to this present: and further sets out that as a thing commonly knowne, We know (saith he) that euerie creature groneth together also with vs.

I will stand a while to open the sence and meaning of the words of this verse. We know. That is, Interpreta­tion. it is a thing well knowne to vs, we certainly know it so to be, partly by sense we see it so to be, and partly by the word of God reuealing and ma­king knowne to vs the cause of it, and the end of it. That eue­rie creature, or the whole creation. Some thinke the Apostle here intends more by the word creature, then he did in the 3. verses foregoing, because he saith, euerie creature: yea some would haue the good Angels here included, which cannot be, for they grone not vnder the bondage of corruption: but [Page 506] by creature, we are still to vnderstand as before, the whole frame of this visible world, consisting of celestiall and hea­uenly bodies, the visible heauens with all their goodly furni­ture, the earth and all her ornaments. And the Apostle here saith, Euerie creature, or the whole creation: thereby signifying, that all and euerie creature in this visible world, do agree in this, that all and euerie one of them do grone and trauell in paine for deliuerance from the bondage of corruption. How­soeuer euerie particular foule, 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 euerlasting being, and therein partake with the children of God, but onely some particulars of euerie sort and kinde; yet euerie particular shall then ceasse to be miserable, euen those particulars which shall not be restored, shall yet be re­solued into the elements out of which they were taken, and there rest, and so ceasse to be any more vnder the bondage of corruption: the elements being now restored to their origi­nall integritie and excellencie in which they were created. And so though euerie creature shall not be deliuered into the glorious libertie of the sonnes of God, yet euerie creature grones and trauels in paine for deliuerance. These words, Groneth and trauelleth in paine, are metaphoricall and bor­rowed termes. The first from one that is laden with an heauie burden, vnder which it pants and grones, and longs to be ea­sed of it: and the other from a woman in her paines of child-bearing and of bringing forth her child, who earnestly de­sires deliuerance. And so the meaning is this, that as a man laden with an heauie burden, vnder which he pants and grones, and longs to be eased of it, and as a woman in trauell of child, and in her paines of bringing forth her child, earnest­ly desires to be deliuered, so earnestly and so vehemently doth euerie creature in this world long and desire to be eased and to be deliuered from that vanitie and that bondage of cor­ruption it lyes vnder. Together, grones together. That is, as it were with one heart, and with one consent. Ʋnto this present: or to this moment of time, or as yet, and still, so the word sig­nifieth. [Page 507] Thus then conceiue 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 reuealing it to vs, that the whole creation, euen all and eue­rie creature in the frame of this visible world, do as it were grone and trauell in paine, as a woman in paines of child-bearing, euen earnestly and vehemently long and desire to be eased and to be de­liuered from that vanitie and that bondage of corruption they now lye vnder: yea all creatures ioyntly together, as it were with one heart and with one consent, do thus grone and trauell in paine, desi­ring deliuerance, and that to this present, to this moment of time.

Now to take things in order, obsere we, the Apostle here affirmes this, that euerie creature grones and trauels for deli­uerance from vnder the bondage of vanitie and corruption, as a thing certainly knowne to himselfe and to the beleeuing Romans. We know (saith he) that euery creature groneth with vs also. Whence note briefly.

That we are not to be ignorant of this, that the poore Doct. 1 creatures in this world as it were grone vnder the burden of vanitie and corruption, and as it were trauell in paine vnder it, We are to conceiue of the creatures lying vnder the burden of vanitie & cor­ruption, as we are taught to conceiue of it by the holy word of God. longing for ease and deliuerance 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 vnderstanding of it by the word of God, the word of God reuealing it to vs, that the earth is cur­sed for the sinne of man, as we reade Genes. 3.17. and that all and euerie creature in the world lyes vnder the curse for mans sinne.

How far from this are many men and women in the world, Ʋse. they cannot chuse but see and discerne (if they be not sottish­ly or wilfully blind) that the poore creatures in the world as it were grone vnder the burden of vanitie and corruption: Reproofe of such as do not thus conceiue of it. their owne eyes and senses may teach them thus much. But alas, this they conceiue not as they are taught to conceiue of it by the holy word of God, The fruit of their miscon­ceit of it. as that the poore creatures lye vnder this as vnder the curse of God; this they are not acquainted [Page 508] withall, and that makes them many times ascribe the altera­tions and changes that befall the creatures, and the weake­nesse of the creatures to do them seruice and to yeeld them comfort, to chance or fortune, or to secondarie causes, Well, we must be able to say, we know that euerie creature grones and trauels in paine vnder the burden of vanitie and corrup­tion, not onely by sense and experience, but from the holy word of God, that we are come to the vnderstanding of this by the word of God, and that indeed we vnderstand it as the holy word of God makes it knowne vnto vs, that the poore creatures lye vnder this burden as vnder the curse of God. And so much be spoken briefly of that.

In the next place obserue we, the Apostle here puts on the creatures as it were a person, he brings them in groning and trauelling in paine vnder the burden of vanitie and corrup­tion, and longing after and desiring ease and deliuerance from it. He makes the poore, dumbe, and liuelesse creatures as it were sensible of their miserie, of that vanitie and corruption they lye vnder, yea so sensible of it, as that in their kind they grone vnder the burden of it, and as earnestly desire to be ea­sed of it and deliuered from it, as a woman in trauell of child, that is full of paine, desires to be deliuered of her child. And what may this teach vs? surely thus much.

That we to whom God hath giuen reason and vnderstan­ding, Doct. 2 are much more to be sensible of our corruption and mi­serie, The corrup­tion of sinne that cleaues to our soules & bodies, ought to be felt as an heauie burdē, with an ear­nest desire to be eased of it and especially of that corruption of sinne that cleaues to our soules and bodies, and of our fearefull miserie in regard of that, we are much more to grone vnder the burden of sinne pressing our soules, and most earnestly to desire to be eased of that burden, and to be deliuered from it. Chap. 7. of this Epistle verse 24. the Apostle cries out, O wretched man that I am, who shall deliuer me from the bodie of this death? He was sen­sible of the very remainder of sin still abiding in him, and he groned vnder that burden, and desired deliuerance from it, and that most earnestly. Philip. 1.23. he saith, He desired to be loosed: that his soule might be loosed from his bodie: indeed chiefly (as there he speakes) that he might be with Christ: that [Page 509] he might haue immediate fellowship with Christ, and enioy fulnesse of ioy and glorie with him in heauen: yet no doubt one cause of his desire was, that he might be freed from the burden of sinne still abiding in him. And thus doubtlesse it is with all Gods children, they are sensible of that corruption of sinne that still cleaues to them, and of their fearefull miserie and thraldome, and bondage in regard of that, and they grone vnder the burthen of the remainder of sinne still abi­ding in them, and earnestly desire to be deliuered from it. And it ought to be thus with euery one of vs, we are to be sensi­ble of the corruption of sinne cleauing to our soules and bo­dies, and of our miserie in regard of that, & earnestly to desire to be eased of that burthen, and to be deliuered from it: and there is reason Reason. for it: for why, Sinne cleauing to our soules and bodies, is the onely thing that makes vs miserable, and our sinnes are the cause of all miserie that comes either to our selues or to the creatures, and therefore we are to grone vn­der that burthen, and to trauell in paine to be deliuered from it.

But alas where is almost the man or woman, Ʋse. that doth thus take sinne to heart, The wonder­full dulnesse & dead hear­tednesse of many in re­gard of sinne, discouered & iustly reproo­ued. and thus grone vnder the burthen of their owne sinnes, and trauell in paine to be deliuered from them? Indeed such as haue true grace in their hearts, do sigh and grone vnder the burthen of the relickes of sinne still abiding in them, and vnder their sinfull infirmities, and with the wo­man Luke 7.44. they wash the feete of Christ with teares, but as for others, they go lightly vnder the burthen of many fearefull and grosse sinnes, they are drunkards, and filthy per­sons, and yet they can laugh and sing, and be exceeding io­cond and pleasant: and this argueth the wonderfull hardnesse of heart, that through the custome of sinne they are become senslesse of sinne. Consider it thou that art a drunkard, a blas­phemer, or the like; doth the dumbe and dead earth grone vnder the vanitie and corruption it lyeth vnder, and dost not thou grone vnder thy corruptions and sinnes that cleaue to thy soule and bodie? Yea doth the earth grone vnder thee, and is it wearie in bearing of thee, and would it faine open [Page 510] her mouth and swallow thee vp, because of thy vile and grosse sinnes? and dost thou go lightly vnder the burthen which makes the earth grone vnder thee? Thou art then more dull and dead hearted then the very earth thou treadest on, and thou going on in that hardnesse and deadnesse of heart, and vnfeelingnesse in regard of sinne, the dumbe and dead earth shall one day rise vp in iudgement against thee: thinke on it, and learne thou to be sensible of sinne, yea let euery one of vs learne by the example of the creatures, to be sensible of our corruptions and sinnes, and of our fearefull miserie, thraldome and bondage in regard of them, and to grone vnder the weight and burthen of them, and to trauell in paine to be de­liuered from them, as earnestly as a woman in paines of child-bearing desires to be deliuered of her child: and to that end learne we to apprehend sinne, and to take notice of it, in the true nature of it, and as indeed it is in it selfe, namely: That it is odious in the sight of God, and displeasing to the Lord, and in it selfe and of it selfe, Note. makes vs liable to the wrath of God, and the curse of God, which no other thing in the world doth. Not any miserie whatsoeuer we endure, whether pouertie, sicknesse, impri­sonment, or such like, makes vs miserable and liable to the curse of God, in it selfe, and of it selfe, but onely our sinnes. And if this be rightly apprehended and duly considered, it will make vs wearie of our sinnes, and make vs grone vnder the burthen of them, and earnestly desire to be deliuered from them, and to vse all good meanes, that we may be freed and deliuered from the burthen of them.

Now in that the Apostle saith, euery creature in this visi­ble world grones and trauels in paine vnder the burden of va­nitie and the bondage of corruption, euen all and euery one without exception of any, I might note the extent of Gods anger and wrath against the sinne of man, and that the curse of God for mans sinne hath a long extent, and reacheth farre, but that was partly touched before, and therefore I passe by it.

We are to marke further, that the Apostle here bringeth in the creatures, groning and trauelling in paine, and that [Page 511] ioyntly together, as it were with one heart, and with one consent. He makes the dumbe and senslesse creatures, not one­ly after a sort sensible of their miserie, of that vanitie and cor­ruption they lie vnder, but as it were to condole and bemone one another, and to haue as it were a fellow feeling of one anothers miserie, and so to grone together, and to trauell in paine together one with another, longing for ease and for deliuerance. We find that the Lord by his Prophet bringeth in the dumbe creatures, as it were hearing the complaint one of another. Hosea 2.21.22. saith he, I will heare the heauens, and the heauens shall heare the earth, and the earth shall heare the corne, and the wine, and the oyle, and they shall heare Izreel. Now what is our lesson from hence? Surely this.

That men and women to whom God hath giuen sense, yea Doct. 3 reason, and will, and affections, are much more to haue a fel­low feeling of one anothers miserie, and to grone together vnder the burden one of another, especially vnder the burden of sinne, pressing the soules one of another, and lying heauie on the conscience, A fellow fee­ling of one anothers mi­serie, and a groning to­gether vnder the burthen one of ano­ther, especial­ly vnder the burden of sin pressing the conscience, is required of vs and the miserie they lie vnder in respect of their sinnes. Rom. 12.15. the Apostle saith in expresse termes, that we are to weepe with them that weepe, and we are to grone with them that grone. 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 bodie: haue a fellow feeling of their bonds, and of their afflictions, as if your selues were pressed with them, and did lie vnder them. And this was Pauls practise, as him­selfe saith, 2. Cor. 11.29. Who is weake, and I am not, and I beare not part with him in his weaknesse? Who is offended and I burne not? It is the exhortation of the Apostle, Colos. 3.12. that we put on tender bowels, or bowels of mercie. The words there vsed are very significant, [...], [...]. they carrie this sence, that we are to haue our hearts possest with a true touch & feeling of y ^e miseries one of another, yea with a liuely sense of them, as if we our selues were in the same case with our brethren that are in any distresse: we are to grone with them, when they grone vnder the burden of any miserie, espe­cially [Page 512] vnder the burden of sinne pressing their soules, and ly­ing heauie on their consciences, and for the miseries they lye vnder in respect of their sinnes: for why, the reason 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 bloud all mankind, Acts 17.26. And such men and women as are true beleeuers, are members of one and the same body; and the Lord hath layd 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 miserie, and to grone together vnder the burthen one of another, and especially vnder the burthen of sinne pressing the soules of one another, and lying hard on the conscience: and therefore for the vse.

Ʋse 1 On this ground we may conclude, that it ought to be farre from euery one of vs to insult ouer such as are in miserie, and to make our selues merrie with their afflictions, or to take ad­uantage thereupon to deale hardly with them, It is most bar­barous and brutish, to adde afflictiō to affliction, by insulting ouer such as are in miserie, or by dealing hardly with them. and so to adde affliction to affliction, and one miserie to another, that is most barbarous and brutish, and after the manner of dogs, to fall on him that is downe in the streets, and it argues exceeding hardnesse of heart: for the miseries of others are as visible Ser­mons, mouing to pittie and to a fellow feeling; and things seene, make a deeper impression then things onely heard of. We then seeing others groning vnder the burthen of any mi­serie, to be so farre from being sensible of their miserie, and from groning with them, as that we insult ouer them, and thereupon take aduantage to deale hardly with them, surely it is an argument of extreame hardnesse of heart, and especi­ally if we deale thus with such as grone vnder the burthen of sinne, as it is the manner of wicked and prophane persons, when they see a man or a woman groning vnder the burthen of sinne, troubled in mind and conscience for sinne, they make but a mocke and a iest of it, and they commonly say, such per­sons are but melancholicke fooles, or mad men or women. [Page 513] This argues extreme and monstrous hardnesse of heart, and this is to persecute those whom the Lord hath smitten, and to adde to the sorrow of them whom he hath wounded, Psal. 69.26. and that in an high degree. And this prouoketh the Lord to an­ger exceedingly, as he saith by his Prophet Zach. 1.15. Zach. 1.15. I am greatly angrie against the carelesse heathen, for I was angrie 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 heauie hand of God on their owne soules.

And so for a second vse, learne we the dutie now made Ʋse 2 knowne to vs, A necessarie dutie to be learned. euen to haue a fellow feeling of one anothers miserie, & after the example of the poore dumbe creatures, to grone together vnder the burthen one of another, and especi­ally vnder the burthen of sinne, pressing the soules of our bre­thren, and lying heauie on their consciences. When we see a man or a woman groning vnder the burthen of sinne, and troubled in mind and conscience, we are to grone with them, to mourne with them, to pray for them, to comfort them, and to helpe them what we may: yea we are to grone for the sins of those who grone not for themselues, being hardened in their hearts, and hauing no sense nor feeling of them. Thus did good Lot, as the Apostle witnesseth of him, 2. Pet. 2.7. he was vexed and grieued with the vncleane conuersation of the filthie Sodomites: he fetched many a sigh and sob, and many a grone for their filthinesse, who as the Apostle saith, Ephes. 4.19. Being past feeling, gaue themselues to worke all vncleannesse, euen with greedinesse. And we haue the example of the Lord Iesus, Marke 3.5. the text saith, He looked about on the people angerly, and mourning also for the hardnesse of their hearts. They had hard hearts and groned not for themselues, they groned not for their owne sinnes, but the Lord Iesus he mourned and groned in his heart for them, and thus are we to do; we are to grone with them who feele the weight of their sinnes lying heauie on their soules, and do grone vnder the burthen of them. Note. Yea we are to grone for their sinnes who haue hard hearts, and neither do nor can grone for themselues; and our eyes are to poure out flouds of teares for them who keepe not Gods Law, [Page 514] as Dauid saith and did, Psal. 119.136. And if we do so, sure­ly it is an argument that the Lord hath giuen vs soft and mel­ting hearts, yea it is an euidence to vs to our comfort, that we truly feele the burthen of sinne on our owne soules, when we can grone with others in respect of sin pressing their soules: let it be thought on and remembred.

One thing yet remaines to be noted in this verse, I will but touch it in a word. The Apostle saith, Euery creature gro­neth together with vs, 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 euery crea­ture grones with vs to this very moment, it is still so: and so the point hence is this.

Doct. 4 That the poore creatures in this visible world, do still as yet to this very moment of time, grone and trauell in paine vn­der the burthen of vanitie and corruption, and they shall lye vnder that burthen till the end of the world, The visible creatures in this world shall lye vn­der vanitie & corruption till the end of the world. till the day of iudgement.

For why, sinne still abides in the world, which is the cause of that vanitie and corruption that cleaues to the creatures, and till sinne be taken out of the world, which shall not be till the day of iudgement, Reason. the poore creatures shall not be freed from that burthen. And howsoeuer sinne be expiate and ta­ken away from Gods chosen, in regard of the guilt and pu­nishment by the bloud of Christ, yet the creatures shall not be freed from subiection to vanitie, and from the bondage of corruption, till sinne be taken out of the nature of things, and ceasse to haue any being in the world.

Ʋse. 1 And therefore for the vse: first on this ground we must learne in vsing the creatures, to seeke to God that he will be pleased to remoue from them the curse that cleaueth to them. In vsing the creatures we are to intreate God to re­moue from them the curse that cleaueth to them. The poore creatures are still subiect to mutabilitie, to corruption, to alteration and change, and they still to this present lye vnder weakenesse, they are not able to do vs good vnlesse the Lord remoue the curse from them, and blesse them to vs, and by his blessing make them good and comfortable to vs: it comes from the blessing of God that [Page 515] our meate doth feed vs, and that our clothes keepe vs warme. If the Lord say the word, his creatures do vs good, Math. 4.4. If he deny a blessing to them, they can do vs no good at all: we see it in experience, some pine away in the middest of plentie, and hauing abundance of gold and siluer. And there­fore we must remember in vsing the creatures, to intreate the Lord to remoue from them the curse that cleaues to them, and that he would blesse them to vs, that they may be for our good and comfort.

And for a second vse, it being so that the curse of God still Ʋse. 2 cleaues to the poore creatures, How men do adde to the curse that cleaues to the creatures dis­couered. we must take heed we adde not to that curse. How is that, may some say? Surely by our desiring of the good creatures of God, gold, siluer, and the like insatiably, and by seeking of them by vnlawfull meanes, by vsurie, 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 giuen to vs in Gods wrath, and not in his mercie. Salomon saith, Prou. 10.22. The blessing of God it maketh rich, and he addes no sorrowes with it. There be riches with sorrow, & with a mischiefe, and with the curse of God attending on them; yea riches desired insatiably, and sought after by vnlawfull meanes, and so obtained, bring the curse of God on the soules 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 vs not to loue them, and desire them, and to seeke after them so eagerly as commonly we do. Come we now to the 23. verse.

IN this verse our Apostle falls on his second ar­gument, whereby he prooues that the glorie wherewith Gods children shall be inuested in heauen, shall be both great glorie, and also sure and certaine glorie: and his argument here to that purpose, is from the expectation of the godly, and of true beleeuers, that they also expect and looke for that glorie, and waite for it, and therefore it must needs be both great glorie, and also sure and certaine glorie, Not onely the creature, but we also (saith the Apostle) which haue receiued the first fruites of the Spirit, do sigh in our selues, waiting for the adoption, euen the redemption of our bodie. And that is the dependance of this verse on foregoing matter, and the generall drift of the Apo­stle in it. In this verse considered by it selfe, we haue layd be­fore vs.

1 First, a description of the godly and true beleeuers, that they are thus qualified, they are such as haue the first fruites of the Spirit: We which haue the first fruites of the Spirit, wherein is also implied the cause of their expecting and looking for fulnesse of glorie in heauen, and their waiting for it, because here they haue the first fruites, as it were a taste and a begin­ning of it.

2 Then secondly, he makes knowne the practise of true be­leeuers, hauing the first fruites of the Spirit, in two words, as first, that they sigh or grone▪ and secondly, that they waite. Their sighing or groning is further set forth by the manner or mea­sure of it, that it is in themselues, We do sigh in our selues: and their waiting is further amplified by the thing they waite for, and that is here said to be adoption, and that againe fur­ther explaned to be the redemption of the bodie. Waiting for [Page 517] the adoption, euen the redemption of our bodie.

I will now stand awhile to open the sence and meaning of the words of this verse. And not onely the creature. Interpreta­tion. The word signifying creature, is not in the originall, but it is of necessity to be supplyed, and may well be added to make vp the sence answerable to the former verse: Euerie creature groneth with vs 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 receiued the excellent and miraculous gifts of the Spirit: but the word we, is rather to be taken as signi­fying all true beleeuers, the Apostle neither in the foregoing nor in the verses following speaking of himselfe as an Apo­stle, but as a true beleeuer, together with the true beleeuing Romans. And in the next verse he saith, We are saued 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 belee­uers. Hauing 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 shew their thankfulnesse to God for bringing them into the land of Canaan, Deut. 26. from the beginning to the 12. verse: and partly to sanctifie the rest of their crop, as we find Leuit. 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 certaine hope of a good haruest, and that they should en­ioy the rest of their crop in due season: so the portion of sa­uing and spirituall grace that Gods children haue here, and the speciall gifts of the Spirit peculiar to Gods elect here be­stowed on them, as calling, faith, iustification, sanctification, peace of conscience, spirituall ioy, hope, loue, repentance, and the like, are as it were first fruits to them, euen pawnes and pledges to them that they shall hereafter haue the perfe­ction and the accomplishment of them, and the fulnesse of ioy, and the whole masse of glorie promised to them. And so [Page 518] the meaning of the Apostle is, we which haue the beginnings of sauing grace, and the speciall gifts of the Spirit peculiar to Gods elect, as pledges of perfection, and the accomplish­ment of them hereafter, and of the fulnesse of ioy and glorie promised to vs: euen we sigh in our selues. We sigh or grone: that is, we feeling the weight and burden of our corruption and miserie, do sigh and grone vnder it. In our selues: that is, in truth, and from our very heart roote, not fainedly in shew onely. Waiting for, and constantly, and patiently expecting and looking for the adoption. By adoption, we are not here to vnder­stand that which followeth on the iustification of true be­leeuers, 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 himselfe, cals the redemption of the bodie. 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 1 haue at the day of iudgement, and that shall be a full deliue­rance 2 and freedome from all corruption and miserie. And the Apostle here speakes of the redemption of our bodie, be­cause the bodie of a child of God is rotting in the graue when his soule is in heauen, and is last redeemed and freed from corruption and miserie: and when the bodies of true belee­uers shall be freed from corruption and miserie, then shall their glorie be consummate and perfect. And this is that re­demption Christ speakes of, Luk. 21.28. Looke vp and lift vp your heads, for your redemption draweth neare. Thus then con­ceiue 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 beleeuers, who haue the beginnings of sauing grace, and the speciall gifts of the Spirit of God, gifts that are peculiar to Gods elect, as pawnes, and pledges of perfection, and accomplish­ment of them hereafter; and of the fulnesse of ioy and glorie promi­sed to vs, in time to be giuen to vs, euen we feeling the weight and burden of our corruption and miserie, do sigh and grone vnder it, [Page 519] and that truly from our verie hearts desiring ease and deliuerance, constantly and patiently expecting and looking for the consumma­tion of our adoption, and the manifestation of it, euen a full deliue­rance from all corruption and miserie, and that in our bodies which shall be last of all freed and deliuered, and for consummation and ful­nesse of glorie which we shall haue at the day of iudgement, at the comming of Christ to iudgement.

Now first obserue we, that the Apostle here puts downe Gods children as a distinct member from the creature; he saith, Not onely the creature, but we also: thereby giuing vs to vnderstand, 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 Doct. 1 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 benefite common to them with the earth, and elements, and bruite beasts, to be the worke 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 speakes, 1. Corinth, 5.15. If any man be in Christ, [...], Let him be a new creature, or he is a new creature. And Galat. 6.15. the Apo­stle saith, Neither circumcision auaileth any thing, nor vncircum­cision, 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 soules, and in all the parts and members of their bodies, not in the substance of them, but in regard of holinesse and righ­teousnesse, according to the image of God in which man was first created. And the ground of this is.

The promise of God we reade of, Ezech. 36.26. Reason. A new heart also will I giue 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 vse, Ʋse. in the first place we must looke that it be thus [Page 520] with euerieone of vs, 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 looke that we be made new creatures in Iesus Christ. Many poore ignorant soules thinke they haue matter of comfort inough in this, that they are Gods creatures, and they say, they are the poore creatures of God, and he hath made them, and they hope he will be good to them and saue them, they hope God made them not to damne them. But alas, if men or women haue no better ground of comfort then this, that they are Gods creatures, they are in a poore and miserable case, the oxe or the asse is in that respect as neare heauen as they, for they are also Gods creatures. Yea know, whosoeuer thou art, if thou content thy selfe in this, that thou art Gods creature, and neuer labour for further ground of comfort, but so liue and so dye, thou art in a farre worse case then the bruite crea­tures, then the very toade or venomous serpent: for the death of the bruite creature is to it an end of all miserie, but thy death to thee is a beginning of endlesse woe without ease or remedie. 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 neuer rest till thou be framed anew in thy mind, will, and affections, according to the image of God, in true holinesse and righteousnesse, and that indeed will yeeld Vse. 2 thee true comfort both in life and death. And so for a second vse, 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 doubtlesse the Lord doth more esteeme of them then he doth of all other creatures in the world, then he doth of the most goodly & glorious creatures, the Sunne, Moone, and starres, yea then he doth of other men that are reasonable creatures as well as they, be they neuer 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 owne bodie, and that beares his image and is most like to him, then he doth of his gold or siluer though he haue abun­dance; and so the Lord esteemes more of one of his children [Page 521] whom he hath begotten by the immortall seed of his word, and by the worke of his Spirit, and framed anew in his belo­ued the Lord Iesus the Sonne of his loue, then he doth of all other creatures in the world. And for his childrens sake he re­prooues kings, alters the course of nature, and many times turnes vpside downe 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 heauen and earth go together, and this world shall haue an end, so deare and precious are Gods children to him. And this is to be thought on to the comfort of all that finde themselues created anew, and made new creatures in Iesus Christ.

In the next place, the description of the godly and true be­leeuers here giuen by the Apostle, comes to be considered and stood on: the Apostle thus describing the godly and true beleeuers, that they are such as haue the first fruits of the Spirit: that is, as we shewed, such as haue the beginnings of true sa­uing grace, and the speciall gifts of the Spirit peculiar to Gods elect, as pawnes and pledges to them of the perfection of them hereafter, and of fulnesse of ioy and glorie in heauen, which the Lord hath promised to them in time to be giuen Doct. 2 them. Now from this description we may raise two conclu­sions, I will speake of them in order: as first this. The begin­nings of true sauing grace in Gods chil­dren, and spe­ciall gifts of the Spirit, are as sufficient pawnes and pledges of perfection of grace, and of fulnesse of ioy & glory here­after to be gi­uen to them in heauen.

That the beginnings of true sauing grace in Gods children, and the speciall gifts of the Spirit, and gifts peculiar to Gods elect bestowed on them, are as sufficient pawnes and pledges to assure them, that hereafter they shall haue full perfection of grace, and fulnesse of ioy and glorie in heauen. As the Israe­lites by offering their first fruites had good hope of a good haruest, and that they in time should reape the rest of their crop: so Gods childrē by the beginnings of true sauing grace, and by the speciall gifts of the Spirit of God here bestowed on them, may conceiue certaine hope and assurance both of perfection of grace, and of fulnesse of ioy and glorie hereaf­ter to be giuen to them in heauen. 1. Corinth. 1.22. 1. Cor. 1.22. the Apo­stle speaking of himselfe and of other true beleeuers, saith, [Page 522] God hath sealed vs, and hath giuen the earnest of the Spirit in our hearts. He compares the Spirit of God giuen to his children to an earnest pennie, that as men do assure others that they will pay thē the whole summe due for this or that, by giuing them an earnest pennie; so the Lord doth giue his children here in this world the speciall gifts of his Spirit, as it were part of payment, and as an earnest pennie, the better to assure them that in due time they shall receiue fulnesse both of grace and glorie. And to the same purpose speakes 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 giuen vs of God, doth confirme to vs our heauenly inhe­ritance, and assure vs that in time we shall receiue the fulnesse of grace and glorie. Ephes. 4.30. And in the 4. Chap. of that Epistle verse 30. saith the Apostle, Grieue not the holy Spirit of God, by whom ye are sealed vnto the day of [...]edemption: as if he had said, By whom ye are confirmed in assurance of a full redemption, e­uen of a full deliuerance from all corruption and miserie, and of a full accomplishment and perfection both of grace and glorie in time to be giuen to you. These places do sufficiently cleare and confirme the truth of the point in hand, that the beginnings of true sauing grace, and the speciall gifts of the Spirit of God, peculiar to Gods elect, bestowed on Gods children, are as sufficient pawnes and pledges to assure them that hereafter they shall haue perfection of grace, and fulnesse of ioy and glorie in heauen.

And the reasons and grounds of this truth are these.

Reason 1 First, the beginnings of true sauing grace, and the speciall gifts of the Spirit of God, the gifts peculiar to Gods elect, are Gods loue tokens bestowed on his chosen, euen tokens and testimonies of his speciall loue to them, yea of his vn­changeable loue, of that loue of his wherewith he loued them before the world was, and wherewith he will loue them for euer.

Reason 2 And againe, the Lord hauing begun the worke of true sa­uing grace in his children, and hauing bestowed on them the speciall gifts of his Spirit, the gifts peculiar to his chosen, he [Page 523] will certainly accomplish and perfect his owne good worke 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 confirme his children to the end, because he is faithfull. He reasons from the nature of God, he is most faithfull and true in his word and promises, and therefore he will confirme his children, Who shall (saith he) confirme you vnto the end, that ye may be blamelesse in the day of our Lord Iesus Christ: and then he subioynes as the ground of that, God is faithfull by whom ye are called vnto the fellowship of his Sonne Iesus Christ our Lord. And Philip. 1.6. the Apostle saith expresly, that the Lord who hath begun the good worke in his children, will performe it vntill the day of Iesus Christ: he will certainly accomplish it. And therefore on these grounds we may resolue on this as a cer­taine truth, that the beginnings of true sauing grace, and the speciall gifts of the Spirit of God, the gifts peculiar to Gods elect bestowed on Gods children, are as sufficient pawnes and pledges to assure them that hereafter they shall haue both perfection of grace, and also fulnesse of ioy and glorie in hea­uen.

Now then for the vse, first on this ground of truth we are Ʋse 1 to take notice of the wonderfull and vnspeakeable mercie and goodnesse of God towards his children. The wonder­full and vn­speakeable goodnesse of God towards his ch [...]ldren manifested, in that he makes knowne to them that he hath prouided fulnesse of ioy and glory for them in hea­uen. The Lord hath not onely prouided and layed vp fulnesse of ioy and glorie for his children in heauen, but he is pleased out of the abundance of his loue and riches of his mercie, to make it knowne to them that he hath so prouided for them, yea to giue them here in this world pawnes and pledges of it, euen sufficient to assure them that they shall in time be put in full possession of it. The Lord knowes our vnbeleeuing mould, that we are full of doubting, and full of vnbeliefe, and he is pleased to prouide against it in his children, and to giue to them the beginnings of true sauing grace, and the speciall gifts of his Spirit, as pawnes and pledges of his loue to them, and the better to as­certaine them touching his gracious purpose of bringing them to their heauenly inheritance, and that in time they shall haue fulnesse of ioy and glorie in heauen. And in this respect [Page 524] Gods children cannot sufficiently magnifie Gods goodnesse and mercie towards them.

Excellent cō ­fort to such as find in them­selues the be­ginnings of true sauing grace, and the special gifts of Gods Spirit.Againe for a second vse: is it so that the beginnings of true sauing grace, and the speciall gifts of Gods Spirit, the gifts pe­culiar to Gods elect bestowed on them, are as pawnes and pledges sufficient to assure them that hereafter they shall haue both perfection of grace, and also fulnesse of ioy and glorie in heauen? Then here is a ground of excellent comfort to all that finde in themselues the beginnings of true sauing grace, and the speciall gifts of Gods Spirit, the gifts peculiar to Gods elect: they may thereupon certainly conclude to the comfort of their owne soules, that they shall in time be pos­sest of fulnesse of ioy and glorie in heauen, and they are to be fully perswaded of it. Though we will not sometimes trust a man on his word, or on his bill, or bond, yet on a sufficient pawne we dare trust any man, and shall we not then trust the Lord on so good and sufficient a pawne lying with vs, as the beginnings of true sauing grace, and the speciall gifts of the Spirit of God, the gifts peculiar to Gods elect? Oh we are thereupon to be fully perswaded, that the Lord will one day bring vs into the possession of the heauenly inheritance, and that we shall assuredly in time come to enioy the fulnesse of ioy and glorie in heauen. I know it is a point of controuersie betweene vs and the Papists, and they say, that none can in this life be assured that they shall hereafter enioy life and glorie in heauen. I will not enter the controuersie, 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 glorie in heauen? Hath the Lord begun a good worke in his children, and will not he perfect it? Why surely the sauing grace that Gods children here haue, is a beginning of that glorious being they shall receiue in heauen, it is the same for substance, differing onely in degree. And therefore doubt­lesse, such as haue the beginnings of true sauing grace, and the speciall gifts of the Spirit of God, the gifts peculiar to Gods elect, may thereupon certainly perswade themselues, that they shall in time come to haue perfection of grace, and [Page 525] fulnesse of ioy and glorie in heauen, 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 sauing grace, and the speciall gifts of the Spirit of God, and the gifts peculiar to Gods elect: but how shall I know, Quest. that the grace I haue is true sauing grace, and the gifts of Gods Spirit bestowed on me are the speciall gifts of the Spirit, and such as are peculiar to Gods elect? Hypocrites may go farre, they may seeme to haue the first fruites of the Spirit, They may be enlightened, and taste of the heauenly gift, they may be partakers of the gifts of the Spirit, they may taste of the heauenly 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 speciall gifts of the Spirit of God peculiar to his elect, and so pawnes and pledges sufficient to assure me that in time to come I shall haue perfection of grace, and fulnesse of ioy and glorie in heauen?

I answer: Answ. 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 sauing grace. and by the speciall 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 spirituall life, as the Father and the holy Ghost, but he is also the cause of it, and he hath it in himselfe, that he may conuey 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 liues in thee as the roote of a tree liues in the branches of it, and thou art able to say with the Apostle, Galat. 2.20. Galat. 2.20. Christ liues 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 drinke to me to do it, I mind the glorie of God, I seeke 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 2 [Page 526] extend and reach it selfe to all the powers of thy soule, and to all the parts of thy bodie, thou art wrought on throughout, and there is a proportionable measure of grace in all the po­wers of thy soule, and in all the parts and members of thy bo­die, and the grace that is in thee, doth reach also to all the parts of thy life, for true grace spreadeth it selfe ouer the whole man. And hence is renouation 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 grieuous affliction, yet it getteth strength againe afterwards, and it growes stronger daily.

3 Thirdly, by the speciall working of grace: if the grace that is in thee do worke in thee vprightnesse of heart, so that now thou dost loue all good things because they are good, as well as one, and hate all sinnes because they are sinnes and displea­sing to God, as well as one sinne, as well Sabbath breaking as whoredome, drunkennesse, and the like, because the Lord hath forbidden the one as well as the other. And thou dost thus hate sinne, both in thy selfe and in all others, as Dauid saith, Psal. 119.6. Thou hast respect to all the commandements of God, and thou hast now a single care to please and to glo­rifie God in all things, and a willingnesse in thee to obey the will of God in euery particular thing made knowne to thee out of his word that concernes thee within the compasse of thy place and calling, and that freely, as if there were no law to compell thee, no heauen to reward thee, nor hell to punish euill doers; yea to obey the will of God in euery thing, though it be against thy profit, thy pleasure, thy credit, thy libertie, thine ease, or the liking of carnall friends, and such like. And now thou dost not content thy selfe in the good things thou hast done, either in leauing sinne, or in draw­ing neare to God, but thou dost still go forward, and euery day get ground of sinne, and breake off some corruption, and euery day draw nearer to God, as the Apostle saith, Philip. 3.13.14. Thou forgettest that which is behind, and dost endeauour thy selfe to do that which is before, and presse forward towards the [Page 527] marke, for the price of the high calling of God in Christ Iesus. And now thou louest good men, because they are good, be they neuer so poore, or of neuer so meane condition, and thou louest good things in others as well as in thy selfe, thou dost not now enuie or despise the good gifts thou seest in o­thers, though they be thine enemies; but thou dost like and approue of them, and blesse God for them, and giue him glo­rie for them, and thou seekest to profit by them, and thereup­pon takest aduantage to labour for the same gifts in thy selfe. 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 it selfe ouer all the powers and faculties of thy soule, and ouer all the parts and members of thy bodie, and to all the parts of thy life, and haue this spe­ciall working in thee, working in thee vprightnesse of heart, louing all good things because they are good, and hating all sinnes because they are sinnes and displeasing to God, then is the grace that is in thee true sauing grace, and the gifts of the Spirit of God bestowed on thee are speciall gifts, proper to Gods children, and thou art now gone beyond an hypo­crite, and thou maist thereupon conclude, to the comfort of thine owne soule, thou art in the state of grace, and that thou shalt in time haue perfection of grace, and fulnesse of ioy, and glorie giuen thee in heauen: and hereby let euery one trie himselfe.

Come we now to the second thing offered to vs from this description of the godly and true beleeuers, that they are such as haue the first fruites of the Spirit. I said that from this descrip­tion Doct. 3 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 fulnesse and perfection of sauing grace bestowed on them, but onely some part and portion of it, euen so much as the Lord in his wisedome seeth meete and fit for them. Gods children haue not ful­nesse and per­fection of grace in them in this life, but only so much as the Lord in his wise­dome seeth meete and fit for them. They haue here onely the first fruites of sauing grace, not a full har­uest of it. And as the first fruites among the Iewes were but an handfull in comparison of their whole crop and full haruest: [Page 528] so the sauing graces and gifts of God proper to Gods cho­sen, here in this life bestowed on Gods children, are but as an handfull, euen a small measure in comparison of that fulnesse and perfection of them that shall be giuen to them in heauen. And to this purpose also sits that comparison of an earnest, the speciall 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 summe, haply a shilling, or ten shillings, giuen in earnest for the payment of an hundred pounds or more: so are the speciall gifts and graces of God, here giuen to Gods children, but a small thing in comparison of that fulnesse of grace they shall hereafter re­ceiue in the kingdome of heauen. 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 loue and other graces that are in them are proportionable, they haue here in this world the sauing gifts and graces of Gods Spirit but in a meane and small measure. Colos. 1.19. Colos. 1.19. the Apostle confines all fulnesse to the person of Christ, and that by the eternall decree of God his Father, and (saith he) It pleased the Father that in him (that is Christ) both the fulnesse of the Godhead, as we haue it Co­los. 2.9. Colos. 2.9. and also the fulnesse both of grace and merit should dwell: and of his fulnesse of grace do true beleeuers receiue, as Ioh. 1.16. Ioh. 1.16. Of his fulnesse haue all we receiued. Christ was annointed with the oyle of gladnesse aboue his fellowes as we reade Heb. 1.9. Heb. 1.9. cited out of Psal. 45.7. Psal. 45.7. He receiued not the Spirit by measure. Ioh. 3.34. Ioh. 3.34. but in fulnesse, and that oyle of grace that was powred on his head, it descends downe to his members, but yet they receiue it but in measure. And so true beleeuers, Gods children, haue not here in this life fulnesse and perfection of sauing grace bestowed on them, but onely some part and portion of it: euen so much as the Lord in his wisedome sees meete and fit for them. And indeed to giue you some reasons of this truth.

Reason 1 First, Gods children in this life are not fit for the fulnesse of grace, they are as vessels that are of small capacitie and re­ceipt, and not able to receiue and to containe much liquor [Page 529] or other matter put into them: so through the infirmities of nature Gods children are not able to receiue the fulnesse of grace, they are not capable of it in the time of this life.

And againe, secondly, the Lord in his wise dispensation will haue his children in the time of this life, not onely to haue ioy in beleeuing, and in the apprehension of his loue and fa­uour 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 downe of their pride, lest they should be too much lift vp in themselues, and altogether rest in themselues for the ground of their comfort. On these grounds it is that Gods children haue not here in this life ful­nesse and perfection of sauing grace bestowed on them, but onely some part and portion, euen so much as the Lord in his wisedome sees meete and fit for them.

But haply here some will say, Christ saith, Ioh. 4.14. Obiect. Who­soeuer drinkes of the water that he giues him shall neuer thirst, but the water that he giues him shall be in him a well of water springing vp to euerlasting life. Now the water that he giues, is not one­ly his merit, but his Spirit also, and the sauing gifts and gra­ces of his Spirit, as appeares, Ioh. 7.38.39. He that beleeueth in me, as saith the Scripture, out of his bellie shall flow riuers of the water of life. This spake he, saith the text, of the Spirit which they that beleeue in him should receiue, and therefore it seemes that true beleeuers haue in the time of this life fulnesse of sauing grace bestowed on them, euen such a fulnesse as they need not to thirst after more.

To this I answer. Answ. The meaning of Christ in that place is not that whosoeuer drinkes of the water that he giues him, shall take such a full draught, as that he shall not need to desire any more: but that he shall neuer after that be altogether voyd of spirituall moysture, and wholy destitute of sauing grace, as he was before he dranke of it, but the grace that is in him shall be as Christ there saith, As a well or fountaine of water in him, euer springing vp to euerlasting life. And so it still remaines a truth, that Gods children haue not here in this life fulnesse and perfection of sauing grace bestowed on them, but onely [Page 530] some part and portion of it, euen so much as the Lord in his wisedome sees meete and fit for them, the first fruites of the Spirit, and a small measure in comparison of that haruest and fulnesse they shall hereafter haue in heauen.

Ʋse 1 Come we to the vse: and first this ground of truth serues much for the comfort of Gods children, who haue in them the beginnings of true sauing grace, and yet are euer com­plaining of their weaknesses and wants, Comfort to Gods children who haue in them the beginnings of true sa­uing grace, & yet complaine of their owne spiritual weaknesses and wants. Note. and are many times much deiected and cast downe on the sight and on the sense and feeling of their owne spirituall wants; they are to consi­der, that here in this life they cannot come to fulnesse and perfection of sauing grace, but onely to some part and por­tion of it, to the first fruites of the Spirit, and to such a mea­sure of grace, as the Lord in his wisedome sees meete and fit for them. It is a dangerous subtiltie of Satan, that he many times goes about to perswade poore weake 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 fulnesse of the Spirit: and he would haue them trie themselues 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 sleight of our subtill enemie, and that we may be armed against it, remembring the truth now deliuered, that Gods children haue not here in this life ful­nesse and perfection of sauing grace, but onely some part and portion of it, euen so much as the Lord in his wisedome sees meete and fit for them. And therefore be not thou whosoe­uer thou art, vtterly dismaid, because thy faith is but little, and the sauing grace that is in thee is but weake 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 sauing grace that is in thee, being but weake, is as truly grace, as the grace that is in the strongest Christians. Obiect. But thou wilt say, I feele corruption strong in me, I feele mine heart full of vnbeliefe, and I haue little or no fee­ling of grace or holinesse in me. Answ. Well, consider it is a mercie of God, that thou hast a feeling of thine owne corruption, with a loathing of it, and with a constant desire to be freed [Page 531] from it: And know, that thou shalt neuer in this life feele grace as thou feelest corruption and sinne, if thou haue the first fruits of the Spirit, the beginnings of true sauing grace. And thou maist know thou hast so, by the grounds I haue giuen, especially by the working of grace, if it worke in thee vprightnesse of heart, so that now thou dost hate all sinne as well as one, be­cause it is sinne, and now thou art willing to obey the will of God in all things, and thou dost now raise vp a daily combat with thy selfe, and a continuall striuing against thy most se­cret corruptions, euen against such corruptions as none knowes but God and thine owne soule; thou hast the begin­nings of true sauing grace, and blesse God for it: be humbled (indeed) for thy wants, but yet blesse God for the grace thou hast receiued. And herein by the way many good Christians are wanting, they complaine of their wants, but they forget to blesse God for the good he hath wrought in them; there­fore do thou blesse God for his mercie to thee, for the grace thou hast receiued, and comfort thy selfe in it, and waite thou for fulnesse and perfection of grace to be giuen thee hereaf­ter in heauen: yet in the meane time labour thou to increase the grace that is in thee, and daily to adde one measure of grace to another. And so to fall on a second vse.

We must take heed we abuse not this truth, that Gods chil­dren Ʋse 2 haue not here in this life fulnesse and perfection of sa­uing grace, but onely some part and portion of it, Reproofe of such as abuse this truth, that Gods children haue not ful­nesse and per­fection of grace in them in this life. euen so much as the Lord in his wisedome sees meet and fit for them, the first fruits of the Spirit and a small measure of sauing grace. We may not hereupon take occasion to content our selues with a literall knowledge of the will of God, and with a for­mall and powerlesse 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 thinke they may rest in a literall knowledge and in a formall profession; yea they thinke their grosse sins are handsomely put off by this: The best (say they) that liue 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 [Page 532] in this life we haue not fulnesse and perfection of grace be­stowed on vs, 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 hungring and thirsting after grace. Christ pronounceth them blessed, who hunger and thirst after righteousnesse, Math. 5.6. We are to find such an emptinesse and such a want in that grace that is truly wrought in vs, as doth require a further supply and filling vp, and we are to finde in our selues such an hungring after a further measure of grace, as makes vs readie and willing to breake thorow any diffi­cultie or danger to attaine to it, as we say, hunger will breake the stone walls; such an impatient and such an holy feeling must we haue of the want of the full measure of grace that is alreadie wrought in vs, and such and hungring desire to be further filled with it, as that we are stirred vp to sighing and groning, watching, fasting, and praying, for a greater mea­sure, and are carefull and conscionable in vsing all good meanes of further increase of it, as hearing, reading, confer­ring, continuall meditating in the word of God, and prayer, and frequenting the companie of those that are spirituall, who are able to quicken vs vp in this kind.

We are now to come to the second generall thing here put downe by the Apostle, and that is the practise of the god­ly, and of such as haue the first fruites of the Spirit; namely, their sighing or groning, and their waiting. And first of their sighing or groning, the Apostle saith, We sigh in our selues, euen we who haue the first fruites of the Spirit, do sigh in our selues, that is, as we haue shewed, we who haue the first fruites of the Spirit, feeling the weight of our corruption and mise­rie, euen we do sigh and grone vnder it, and that truly from the very roote and ground of our hearts, desiring ease and de­liuerance.

Now here in the first place we are to take notice of this practise of the godly, of their sighing and groning: and the Doct. 4 point hence is this.

The best of Gods children do in this world sigh & grone vnder the burthen of corruption and miserie.That the godly, and such as haue the first fruites of the Spirit, do sigh and grone vnder the burthen of corruption that [Page 533] here in this world cleaues to them, and vnder the burthen of miserie that here they lye vnder; euen the best of Gods chil­dren, and such as haue the greatest measure of sauing grace bestowed on them, do still sigh and grone vnder the burthen of corruption and miserie; and their life here, so long as they liue in this world, is a life of sighing and groning, and they are here in a continuall practise of sighing and groning. Psal. 6.6. Dauid saith, he caused his bed euerie night to swimme, and he watered his couch with teares. And Iob 3.24. Iob affirmes, that his sighing came before his eating: My sighing (saith he) comes before I eate. 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 teares; their life here is a life of sighing and groning, and of weeping and mourning, and they are here in a continuall practise of sighing and groning: for why,

The godly & such as haue the first fruits of the Spirit, Reason. haue their eyes opened by the Spirit of God, and they see and dis­cerne that they haue here in this world many iust causes of sighing and groning; as namely, in regard of the vglinesse and lothsomenesse of sinne, that still cleaues to their soules, and defaceth the image of God in them, so farre as it spreads and preuailes; in regard of their ignorance of sinne, that they cannot find out and spie out all the sinnes that lurke in their owne bosomes, and that they cannot find out the deepe de­ceit of their owne hearts; in regard of their pronenesse to sinne, and many allurements and prouocations to it; in regard of their frailties and infirmities, and that sometimes they slip and slide into sinne; in regard of the imperfection and weake­nesse of their good gifts and graces, and the defilement that cleaues to their best workes; in regard of their vnworthie walking, of the mercies and blessings of God, and of their vnprofitablenesse vnder the good meanes of saluation; in re­gard of the miseries, troubles, and crosses they are here subiect to, comming because of sinne originally: though the Lord haue many good ends in afflicting his children; in regard of their absence from their owne countrie, heauen, as the Apo­stle [Page 534] saith, 2. Corinth. 5.2. Therefore we sigh, desiring to be clothed with our house which is from heauen. These and many other iust causes of sighing and groning which I might adde, as the dis­honour of God, the blaspheming of his name, Gods children, and such as haue the first fruits of the Spirit, see and discerne, and they are apprehensiue of them. And hence it is that their life here in this world is a life of sighing and groning, and they are here in a continuall practise of sighing and groning. Haply some will say, Obiect. surely then the life of the godly is a very vncomfortable life; and indeed it is the conceit of the world, that the life o [...] Gods children is an heauie, lumpish, and vn­comfortable life: What? alwayes sighing and groning, how can that chuse, say they, but be a maruellous vncomfortable life? Answ. They are deceiued, the sorrow and sighing of the Saints and seruants of God, is neuer vtterly destitute of sweet com­fort, it comes from the Spirit of grace, who is also the Spirit of comfort; and he neuer leaues Gods children comfortlesse in their greatest sorrowes and sighings; euen in sighing the heart of a child of God is full of sweete comfort: his sighing being an euidence of his hatred of sinne, and of his loue of God, and of the holy truth of God, it cannot chuse but yeeld him much sweete comfort. Come we to make vse of this.

Ʋse 1 First, is it so that the best of Gods children, such as haue the greatest measure of sauing 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 grone, or mourne for their sinnes. do stil sigh and grone vnder the burthen of corruption and mise­rie, and their life here, so long as they liue in the bodie, is a life of sighing & groning, & they are here in a continuall practise of sighing and groning? Surely then it cannot be true which some idle braines 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 grone any more, and that they need not any more mourne for their sinnes: they are deceiued that so thinke, the truth now deliuered shewes plainly that their opinion is but a fancie. I leaue them: and for a second vse.

Ʋse. 2 The truth now deliuered serues to discouer, that many in [Page 535] the world are farre 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 farre from the continuall pra­ctise of sighing and groning, Reproofe of such men and women as are far from con­tinual sighing and groning. as indeed they put sighing and groning farre away from them, yea they esteeme it to be a womanish affection, and there is nothing to be found a­mongst them but mirth and iolitie, eating and drinking, quaffing and carowsing, laughing and singing, and a continu­all following of their sports and pleasures, and their sensuall delights; and they are mirth-mongers, they studie and deuise how they may spend their time in mirth and merriment: yea many times they take paines that they may enioy a little car­nall and sensuall pleasure. As at this time we now celebrate the birth of Christ, haue not many amongst vs laboured hard, risen early, sit vp late, and taken great paines the weeke 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 thinke this time giues them libertie so to do? Surely herein they shew them­selues to be farre from the practise of Gods children, and of such as haue the first fruits of the Spirit; yea herein they shew themselues to be such as are vnder the curse of God, and ly­able to that woe denounced by him who knew what he said, and cannot lye, euen 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 waile and weepe. Woe to you that are now merrie and frolike, and passe your time in sports and merriment, and sensuall de­lights, you shall one day weepe and waile. Consider it thou that art a drunkard, a gamester, or the like, that day may be nearer to thee then thou art aware of, thou art euerie moment subiect to the stroke of Gods hand, the Lord may suddenly strike thy bodie dead, yea whilest the cards, dice, or pot is in thine hand, and send thy soule to hell: there is but a steppe be­tweene thee and hell, and canst thou laugh and be merrie? If thou canst, and if thou so do, thy case is fearefull, thou art hardened in thy sinne, and thou art farre from the practise of [Page 536] a child of God, and consequently farre from the comfort of a child of God: and thou going on in thy mirth and iolitie, thou shalt assuredly one day be as farre from Gods children as hell is from heauen. Thinke on it, and let euerie one of vs re­member this, that if we go on in a Iouiall course, if we be mirth mongers, bown-companions, good fellowes, as the world cals them, we are then farre from the practise of Gods children; and we are then farre from the comfort of Gods children. Gods childrē may reioyce in vsing the good crea­tures of God, obseruing 3 caueats. But, will some say, may not Gods children reioyce in vsing the good creatures of God, as meate, drinke and such like? I answer. Doubtlesse they may, and they onely may re­ioyce, and they onely may keepe a merrie Christmas, so as they remember three caueats.

First, that their ioy and delight in outward things be a fruit 1 of their inward and spirituall ioy, euen of their ioy and reioy­cing in Gods loue to them in Christ.

2 And secondly, that it be moderate reioycing, as though they reioyced not, according to the rule of the Apostle, 1. Cor. 7, 30.

3 Thirdly, with sighing and groning for their vnworthinesse of the least of Gods mercies, and with a godly iealousie, and with an holy suspition of themselues, lest sinne mingle it selfe with their ioyes: for when they are most merrie, then they are nearest to danger, and most like to be ouertaken with sinne. Iob knew it well, [...]s he saith, Iob 1.5. therefore he sent and sanctified his children when they feasted together: thus may Gods children do in vsing the good creatures of God.

The Apostle saith, We sigh in our selues: that is, from the verie 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 childrē sigh & grone heartily when they sigh and grone for sin. So do not hy­pocrits and carnall per­sons. is heartie and sound, it is not hypocri­ticall and formall, but from the verie heart roote. Gods chil­dren sigh and grone heartily when they sigh and grone for sinne that cleaues to their soules. It is not so with hypocrites, with carnall persons, when they sigh, though it be for sinne, yet it is not heartily and soundly. And this difference may ap­peare thus: when Gods children sigh for some actuall sinne [Page 537] whereof they are guiltie, they rest not in sighing for that, but they go downe to the roote of that and all their other sinnes, the corruption of their nature, and they fetch their sighs from vnder that corruption that cleaues to their hearts, in which they were conceiued and borne, and which is the roote and mother of all their sinnes, and they grone vnder the burthen of that. Thus did Dauid, Pfal. 51. he rested not in the acknow­ledgement of his adulterie and murder, and in sighing and groning for those actuall sinnes, but he went downe to the roote of those and of all his other sinnes, the sinne of his con­ception and birth, verse 5. Behold I was borne in iniquitie, and in sinne hath my mother conceiued me. But hypocrites and car­nall persons, they rest in this, that they sigh and grone for some actuall sinne; their consciences being awakened, and now they seeing and feeling some actuall sinne pressing and lying heauie vpon their consciences, haply thereupon they send out a naturall sigh or sob, in regard of some outward thing, in regard of shame and punishment due to them for that sinne, or in regard of the hand of God on them by sick­nesse, paine, 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 neuer cried, take away the hardnesse of heart, and cursednesse of my nature. And thus it is with hypocrites and carnall persons, they grone onely as the bruite beast doth that is pressed with some heauie burthen, but they neuer go downe to the roote of sinne and grone vnder that as an heauie burthen, and fetch their sighes from vnder that; and so they grone not with their hearts soundly when they sigh for their sinnes. And of this the Lord complaines, Hoze. 7.14. They haue not cryed vnto me with their hearts (saith he) when they how led vpon their beds. If then thou wouldst haue true com­fort in thy sighing and groning for sinne, looke thou go downe to the roote of all sinnes in thy selfe, and sigh in thy selfe, euen from vnder that corruption that cleaues to thy soule inwardly, and then doubtlesse thy sighing is a sound sighing, and a sighing of a child of God, and it is then plea­sing to God, and will yeeld comfort to thine owne soule.

Come we now to the second thing the Apostle here puts downe, 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, euen the redemption of our bodie: that is, (as we shewed) patiently and constantly expecting and looking for the consummation of our adoption, and full manifestation of it, euen a full deliuerance from all corruption and miserie, and that in our bodies, which shall last of all be freed and de­liuered; and so the consummation and fulnesse of the glorie 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 ioynes 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 vnder the burthen of corruption and miserie, we waite for deliue­rance and freedome from it. Whence take we notice of thus much.

Doct. 5 That sighing and waiting are ioyned together in a child of God. A child of God, one that hath the first fruits of the Spi­rit, doth so sigh and grone vnder the burthen of miserie that he lies vnder, as that he waites for deliuerance out of it with patience, A child of God so grones vnder the bur­then of mise­ry that he lyes vnder, as that he waites for deliuerance out of it with patience. as the Prophet saith, Isai. 28.16. He that beleeues makes not hast. A true beleeuer, one that hath the first fruits of the Spirit, true sauing grace in him, such an one groning vn­der any trouble or distresse, though he do carefully vse all good meanes that may procure him ease and deliuerance, yet he waites in patience for ease and deliuerance to be giuen him in the Lords good time, as the Church saith, Isai. 26.8. We haue waited for thee in the way of thy iudgements, the desire of our soule is to thy name, and to the remembrance of thee.

Reason. For indeed a child of God, a true beleeuer, beleeues the pro­mise which God hath made, touching ease, comfort, refresh­ing, and deliuerance, to be giuen 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 deliuer him, but he also beleeues it, together with the circumstances of it, the time, place, and meanes, and such like, and so he care­fully [Page 539] vsing the meanes, waites on God for a blessing on them, and for ease, comfort, refreshing, and deliuerance to be giuen him in that time which the Lord in his wisedome sees meete for him.

If then for vse of this, thou whosoeuer thou art, Ʋse. being vn­der the hand of God, and groning vnder any distresse, if so be thou make hast to be deliuered out of that distresse, thou art impatient of delay, How dange­rous a thing it is to make hast to be de­liuered out of distresse, and to be impa­tient of delay. and thou wilt not waite 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 waite on the Lord, but thou runnest frō God to the diuel, euen to the vsing of vnlawfull meanes to helpe thy selfe by; yea to the accursed instruments of Satan, to witches and wizards, and thou wilt haue helpe and deliuerance in all hast. Assuredly thou art farre 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 diuell; and it is a fearefull presumption that God hath gi­uen thee vp to the power of Satan, that he may seale thee vp to thine eternall damnation. Remember this, that in a child of God sighing and waiting are ioyned together, and if thou wouldst approue thy selfe to haue the Spirit of a child of God, euen the first fruits of the Spirit, thou must not onely be sensible of thy trouble and distresse, and sigh & grone vnder 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, waite for ease, for comfort, and for deliuerance with patience, and looke to find ease, comfort, refreshing and deliuerance in the Lords good time, in the time that he in his wisedome sees meete 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, euen 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 looke & long for the day of full deliue­rance, & liue in continuall expectation of that day. Doct. 6 do patiently and constantly expect and looke for the con­summation [Page 540] of their adoption, and for a full deliuerance from all corruption and miserie both in their soules and bo­dies. Gods children and such as haue the beginnings of true sauing grace bestowed on them, they constantly looke and long for the day of full deliuerance, yea the day when they shall be fully freed from all corruption and miserie both in their soules and bodies, and they liue in a continuall expecta­tation of that day. 1. Corinth. 1.7. 1. Cor. 1.7. the Apostle saith, the belee­uing Corinthians were not destitute of any gift, the Lord had bestowed on them a great measure of sauing grace; and then be subioynes, Waiting for the appearing of our Lord Iesus Christ. Philip. 3.20. saith the Apostle, Our conuersation is in heauen, from whence also we expect and looke for the Sauiour, euen the Lord Iesus Christ. 2. Tim. 4.8. we find that the Apostle makes it a note of all those that shall receiue the crowne of righte­ousnesse, which the Lord shall giue at that day of his appea­ring, that they are such as loue the appearance of the Lord Iesus. Hebr. 9.28. the Author of that Epistle saith, Christ shall ap­peare the second time without sinne, to the saluation of those that looke for him. Reuel. 22.20. Christ Iesus testifying this of him­selfe and saying, Surely I come quickly: the true beleeuing soule answers, Amen, euen so, come Lord Iesus. To these we might adde many other testimonies clearing and confirming this truth, that Gods children and such as haue the beginnings of grace, they liue in continuall expectation of a day wherein they shall be fully freed from all corruption and miserie, both in their soules and in their bodies, and they long for that day of fu [...]l deliuerance.

Reason 1 And there be reasons for it, as first, Gods children finde their owne corruption an heauie burthen to them, and the temptations of Satan irksome and grieuous to them; and they find that they cannot here glorifie God as they desire, in full perfection, but in great weakenesse, and that here in this world they are many times ouer carried to the doing of euill, and they would faine make an end of sinning and displeasing of God, sinne being the greatest burthen that can be to the soule of a child of God.

And secondly, Gods children earnestly desire to enioy the comfortable presence of the Lord Iesus, and to be where he is, and to behold his glorie, as he hath prayed, Ioh. 17.24. and they desire immediate fellowship with Christ, yea they would not go to heauen 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 fruites of the Spirit, liue in continuall expectation of the day wherein they shall be fully freed from all corruption and mi­serie, both in their soules and bodies, and they long for that day exceedingly. No apprentcie more earnestly longs for the day of his freedome, nor any woman being in paines of child-bearing, more heartily longs to be deliuered of her child, then Gods children do long for the day of their full deliuerance from all corruption and miserie both in their soules 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 generall iudgement. Haply some may say: May a child of God long for death, Quest. and may he wish for death? I answer: Answ. for death simply conside­red in it selfe, he may not, but as death is a passage to a better life, and as it is a meanes to free him from his owne 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 againe demand, Quest. whether the friends of a child of God may desire the continuance of his life here in this world, or no? I answer, Answ. they may, and that law­fully, though those desires be opposite and contrarie one to the other: the desire of a child of God to be dissolued, and to be with Christ, and the desire of his friends that he may still continue in the bodie. Friends may thus desire, two cautions remembred. First that they do it with condition of Gods will, submitting their wils to the good will of God. Second­ly, not onely of loue to the partie, but with a desire that he or she may yet do more good, either in the Church or com­mon [Page 542] wealth, according to the place and measure of grace gi­uen them.

Ʋse. Now the point deliuered and cleared for vse and applica­tion, A difference betweene the godly & the wicked in re­gard of their expectation and desire of death. it serues to make knowne a difference betweene the godly and the wicked. The wicked may haply be wearie of the world, as Cain was of his punishment, they may and do sometimes, out of their sense and feeling of paine and miserie, wish themselues out of the world, and the hand of God be­ing heauie on them, they do sometimes crie out: Oh would I were out of the world, hauing a foolish and blind conceit that death will put an end to all their paine and miserie, so sottish and so ignorant are they. But alas, the wicked and vn­godly liue not in continuall expectation of full deliuerance from all corruption and miserie, they are not euer wishing and longing for the day of death, and to be out of this world, now being in health, and strength, and in prosperitie: they put death and the day of iudgement farre out of their minds, and they would not willingly entertaine a thought of death, or of the coming of Christ to iudgement, such thoughts are vnpleasing, and make them melancholicke; 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 euer, and to set vp their rest in this world, and to go no fur­ther: which indeed is one part of their miserie, as one saith, Quae tanta est infoelicitas vt de ipsa miseria gaudeamus, &c. Now it is farre otherwise (as we haue heard) with the godly, and such as haue the first fruites of the Spirit, they liue in a conti­nuall expectation of the day of full deliuerance from all cor­ruption and miserie, both in their soules and bodies, they waite for that day, and they long for that day exceedingly. And if thou whosoeuer thou art, wouldst haue good euidence to the comfort of thine owne soule, that thou hast the first fruites of the Spirit, the beginnings of true sauing grace in thee, thou must find it thus with thee, that thou liuest in a continuall expectation of the day of full redemption, the day of full de­liuerance from all corruption and miserie, both in thy soule and bodie, and that thou dost waite and long for the day of [Page 543] 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 deliuerance from all corruption and miserie, and so for the coming of Christ to iudgement: in the time of grieuous temptation, or some heauie affli­ction, especially his mind and conscience being afflicted, as sometimes it is, he doth not then so earnestly long for the day of full deliue­rance from all corruption and miserie: but being freed from that temptation, and being deliuered out of that affliction, he then recouers his measure of longing, and he liues in a continuall expectation of the day of full deliuerance from all corruption and miserie both of soule and bodie. And thus it must be with thee, if thou wouldst make it good to the comfort of thine owne soule, that thou hast the first fruites of the Spirit, and the beginnings of true sauing grace, thou must haue in thee in some measure, a continuall expectation of the day of full deliuerance from all corruption and miserie both of soule and bodie, and so a continuall longing for the day of Christ his coming to iudgement, and thou must be able to desire, that the Lord Iesus would now breake the heauens and come to iudgement, and to say with comfort with the Church, Come Lord Iesus, come quickly. And to that end neuer rest till thou find thine owne corruption and sinnes to be an heauie burthen vnto thee, and the temptations of Satan to be irke­some and tedious to thee, and that thou art wearie of sinning against thy good God, who hath bene rich and abundant in mercie and louing kindnesse towards thee, and that thou hast a liuely hope to partake in the ioyes and glorie of heauen, and to partake of the good things prepared of God for all those that loue the appearance of the Lord Iesus. And then doubtlesse thou wilt reioyce, and take much comfort in thin­king on the day of full redemption, the day of full deliuerance from all corruption and miserie, both in thy soule and bo­die; and thou wilt then be able heartily to wish and long for the coming of Christ to iudgement.

The Apostle here further setteth forth the waiting of the godly by the obiect of it, Adoption, and that againe explaned to be the redemption of our bodie. Waiting for the adoption, [Page 544] euen the redemption of our bodie. Now in that the Apostle saith, that the godly and such as haue the first fruites of the Spirit, do waite 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 deliuered when we stood on the description of the godly, that they are such as haue the first Doct. 7 fruites of the Spirit, namely this: that the beginnings of true sauing grace, The begin­nings of true sauing grace are sufficient pawnes and pledges to assure men that hereafter they shall haue perfe­ction of grace and glorie in heauen. and the speciall gifts of the Spirit of God, gifts peculiar to Gods elect bestowed on man, are as pawnes and pledges sufficient to assure them that hereafter they shall haue both perfection of grace, and also fulnesse of ioy and glorie in heauen.

For why, those beginnings of sauing grace, do put them into certaine 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 certaine hope of it, Reason. as they do liue in continuall expectance of the day of full redemption, and they waite for it, as the Apostle saith, Ephes. 1.14. The holy Spirit of promise is to them the earnest of their euerlasting inheri­tance, vntill the redemption of the possession purchased, euen till their full redemption; I will not stand on the point hauing formerly handled it. Onely it may be, that some may moue this question, Quest. and say: Shall the holy Spirit of God leaue the godly and such as haue the first fruites 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, vntill the redemption of the possession purchased? I answer: no, he shall not, Answ. though indeed the holy Spirit of God shall then ceasse to be as a pawne and pledge to them of further matter, because then they shall haue that in fulnesse and perfection which the holy Spirit of God and the first fruites of the Spirit are here in this life a pawne and pledge of. I will not further stand on that.

Now the Apostle here affirming, that the godly and such as haue the first fruites of the Spirit, do waite for the adoption [Page 545] and further explaning that to be the redemption of our bo­die, euen a full deliuerance of their bodies from all corrup­tion and miserie, he giues vs to vnderstand thus much.

That the bodies of Gods children, and such as haue the Doct. 8 first fruites of the Spirit, The bodies of Gods chil­dren shall one day be fully freed from all corruption & miserie. shall one day be fully freed from all corruption and miserie. Though the bodies of Gods children be here in this world subiect to manifold infirmities, paines, and miseries, and as the Preacher saith, Eccles. 9.2. All outward things do come alike to all, to the iust and to the wicked, to the good and to the bad: and the bodies of Gods children are here sub­iect to death and to corruption, yea the bodies of the Saints of God, whose soules are glorified in heauen, do now lye rot­ting in their graues, or they are some way or other vnder cor­ruption, and they haue not their full consummation of glorie both in soule and bodie yet, the time and day of full redemp­tion shall come, euen the day wherein the bodies of Gods children shall be fully deliuered and set free from all corrup­tion and miserie, and as we haue it, Reue. 21.4. Reuel. 21.4. All teares shall be wiped away from their eyes, and there shall be no more death, nor sorrow, nor crying, nor any more paine. 1. Cor. 15.53. the Apostle making knowne how it shal be with the bodies of true belee­uers at the day of iudgement, at the day of the generall resur­rection, he speakes as it were by way of demonstration, & as it were pointing at his owne body, he saith, This corruptible must put on incorruption: as if he had said, euen this corruptible body of mine, that I now beare about, shall at that day be freed frō corruption, and shall put on incorruption. Phil. 3.21. the Apo­stle saith, that Christ at his appearance & coming from heauen to iudge the world, Shall change the vile, and base, & corruptible bodies of true beleeuers, and shall fashion and forme them like to his owne most glorious bodie: and the bodies of true beleeuers shall then be as free from corruption and miserie, as the blessed & glorious bodie of the Lord Iesus: and then as the Apostle saith, 2. Cor. 5.4. Mortalitie shall be swallowed vp of life, and cor­ruption of incorruption. These places do sufficiently cleare & confirme the truth of the point in hand, that the day of full redemption shall come, euen the day of the redemption of our [Page 546] bodie, and the bodies of Gods children shall one day be fully freed from all corruption and miserie. And the grounds of this truth are these.

Reason 1 First, the Lord hath made a gracious couenant with his children, that he will be their God for euer, and that he will be good to them, and a God of mercie and life, not onely to their soules, but to their bodies also.

Reason 2 Secondly, it stands with the iustice of God, that not onely the soules of his children, but their bodies also should receiue the reward of mercie, 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 soules. And the Lord Iesus hath abolished death, and brought life and immortalitie to light, as the Apostle speakes, 2. Tim. 1.10. and so he hath not onely by his bloud redeemed the soules of true beleeuers from sinne, hell, death, and damnation, but he will also at his second coming re­deeme their bodies from all corruption and miserie. On these grounds we may resolue on this as a certaine truth: that the day of full redemption shall come, euen the day wherein the bodies of Gods children, and such as haue the first fruites of the Spirit, shall be fully freed from all corruption and miserie. Now then for the vse.

Ʋse 1 First, this truth serues to informe vs of the necessitie of the day of the generall iudgement, that there must needs be a day of the generall iudgement, euen in respect of Gods chil­dren. A day of generall iudge­ment must needs be, in respect of Gods childrē. For howsoeuer the godly and true beleeuers being de­parted this life, haue receiued their particular iudgement, and are now altogether freed from sinne and corruption, and glo­rified in their soules, yet they haue not receiued the consum­mation of their adoption, and their full redemption; their bo­dies still lie vnder rottennesse and corruption, and they looke for a day of full redemption, euen a day wherein their bodies must be fully freed from all corruption and miserie, and be glorified together with their soules: and therefore there must of necessitie be a day of generall iudgement, euen in respect of Gods children.

Againe, for a second vse, is it so that the day of full redemp­tion Ʋse 2 shall come, A ground of comfort to Gods childrē, & of patience in time of their miseries pressing their bodies in this world. euen the day wherein the bodies of Gods children, and of such as haue the first fruites of the Spirit, shall be fully freed from all corruption & miserie? Here is then mat­ter and ground of sweet comfort to all Gods children, to as many as haue the first fruites of the Spirit: and the due and se­rious consideration of the truth now deliuered, may cheare vp the hearts of Gods children, and comfort them, & may serue to encourage them patiently and contentedly to beare euils & miseries that do presse their bodies here in this world. And consider it seriously thou that art a child of God, and hast the first fruites of the Spirit, thy body is now weake, and fraile, & subiect to aches, paines, sicknesses & diseases, and to death it selfe, yea it may be thy bodie now lies vnder sore & grieuous diseases, vnder the gout, stone, strangurie, or the like painfull and grinding diseases, and thy body is full of aches & paines, thou knowest not which way to turne thy selfe, nor where to rest, thou endurest painfull nights, and measuring the euening, thou art full with tossing to and from vnto the dawning of the day, as Iob speakes of himselfe, Iob 7.3.4. Yea it may be thy bodie is tumbled vp and downe, and tossed from place to place, from prison to prison, or thou sufferest in thy bodie extreme tor­tures and torments from the hands of cruell persecutors, and the like. Well, labour to possesse thy soule in patience, and as a speciall ground of patience and comfort, remember & thinke on this truth: that the day of full redemption will come, euen the day wherein thy bodie which now lies vnder such ex­treme miserie, shall be fully freed from all aches and paines, & from all manner of corruption and miserie, yea the day will come when thy bodie shall feele vnspeakable ioy & delight, and most sweet ease and contentment in euery 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, euen the day wherein thy bodie shall be fully freed frō all corruption and miserie, may arme and strengthen thee a­gainst the feare of death, and against the horror of the graue, and the vglinesse & lothsomenesse of it. For what though thy [Page 548] bodie be raked vp in the dust, and there turned to rottennesse and corruption, and be clothed with wormes and filthinesse, as Iob speakes, Iob 7.5. and thy body be full of cralling wormes, let not the thought of that trouble thee, but remember this: that the day of full redemption will come, euen the day wherin that bodie of thine shall be fully freed from all rotten­nesse and corruption, and shall be clothed with immortalitie and glorie. And let that be thy comfort, and herein cheare vp thy selfe, 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 gracelesse person, a drunkard and common blasphemer, or the like, and if thou be so farre from hauing the first fruites of the Spirit of God, as thou hast the fruites of the spirit of Satan, and thou dost scoffe at the Spirit, at puritie and at holinesse, and thou art full of darknesse in the midst of teaching and of the cleare light of the word, and thou art hardened in thine heart, and filled with scorne & hatred against those that are more conscionable then thy selfe, thou hast no part in this comfort. And if thou looke one day to be freed from all mise­ries, & from all aches and paines that haply now do presse thy bodie, and that now thou liest vnder, thou deceiuest thy selfe, & thy present miseries & paines are but pledges of further & more fearefull plagues and paines to come on thee hereafter, and they are to thee but the beginnings of sorrowes, as Christ speakes, Mat. 24.8. When thy bodie shall be raised out of the dust, nothing abides thee but weeping and wailing and gnashing of teeth, & a fearefull expectation of all hellish torments, to be endured both in thy soule and in thy bodie for euer. Thou must be one that hast the first fruites of the Spirit of God, if thou wouldest with patience and true comfort waite [...] for the day of full redemption, euen for the day wherein thy bodie shall be fully freed from all corruption and miserie. Come we now to the 24. and 25. verses.

OVr Apostle hath now finished his confirma­tion of that proposition of his, that the glo­rie wherewith Gods children shall be inue­sted in heauē, is both exceeding great glorie, & also most certaine and sure glorie; hauing 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 preuents an obiection. For some might say to him, You tel vs that such as haue the first fruits of the Spirit waite for the a­doption, euen the redemption of our bodie: why, are not we being true beleeuers, and hauing the first fruits of the Spirit, the adopted sonnes and daughters of God? are not we alrea­die redeemed? This the Apostle preuents, by making knowne that though we being true beleeuers, and hauing the first fruits of the Spirit, and be the adopted sonnes 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 waite for it. For why, our saluation is by hope: For (saith he) we are saued by hope: and therefore our redemption is not yet complete, it is not yet fully perfected. Now the ne­cessitie of this consequence, we are saued by hope, and there­fore haue not the consummation of our adoption, and the ac­complishment of our redemption, is further confirmed from the obiect of hope, that hope hath for the obiect of it things that are not seene, and things that are not present; which the Apostle propounds by denying the obiect of hope to be things seene. But hope (saith he) that is seene is not hope: or the thing hoped for is not a thing seene. Prouing that from com­mon [Page 550] sense, that it were verie 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 knowne the true obiect of hope to be things not seene; and withall concludes his argument with this hypotheticall proposition, that if we hope for that we see not, for that which is not present, but absent from vs, we do with patience abide and waite for it: therein infolding an exhortation; and he driues to this gene­rall purpose, namely, to perswade the beleeuing Romans and other true beleeuers, patiently to beare the crosse, and other afflictions that here in this world they meete withall, and to waite for a full deliuerance 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 summe and substance of them.

And here we haue these things in generall layed before vs, first a proposition, We are saued by hope. Secondly hope, descri­bed by the obiect of it, that the thing hoped for is not pre­sent, but a thing absent and not seene.

And thirdly, that hope hath a patient waiting adioyned to it. Interpreta­tion. I will now lay forth the sence and meaning of these two verses. For we are saued by hope. By the persons here vnder the word we, the Apostle meanes himselfe and the true beleeuing Romans, and all other true beleeuers. Are saued. Saluation is sometimes in the Scripture taken for the beginning of sal­uation, consisting in new birth, and in the remission of sinnes, and reconciliation with God in Christ, as Tit. 3.5. saith the Apostle, Not by the workes of righteousnesse which we had done, but according to his mercie he saued vs, by the washing of the new birth, and the renewing of the holy Ghost. But here it signifieth the fulnesse and perfection in heauen, namely, the glorifica­tion and happie estate both of the soule and bodie in the kingdome of heauen: and so the meaning is, we haue full and perfect saluation, euen the glorification and happinesse both of our soules and bodies in heauen. By hope, or in hope: that is, not in present possession, but so as we do expect and looke for [Page 551] it hereafter; for the word hope here signifies the grace of hope in the heart and soule, whereby euerie true beleeuer doth cer­tainly expect and looke to enioy saluation promised. But hope that is seene. The word hope is here in the first place by a me­tonymie put for the thing hoped for, and so the word hope is vsed, Coloss. 1.5. For the hopes sake which is layed vp for you in heauen: that is, for the eternall happinesse, life, and glories sake layed vp for you in heauen. 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 seene, that is, present, and is possessed, it is not the obiect of hope, and it ceasseth 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 obiect of hope. But if we hope: that is, if we expect & looke 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 waite till the time come that we be possessed of it, and do en­ioy it, patiently and constantly bearing the euils, crosses, and afflictions we meete withall in the meane time. Now then thus conceiue we the meaning of the words of these two ver­ses, as if the Apostle had said.

For I and you, and all true beleeuers, haue full and perfect salua­tion, euen the glorification and full happinesse both of our soules and bodies in heauen, not in present possession, but so as we do expect and looke for it hereafter, or we haue and hold it now in hope. Now when the thing hoped for is present, and is possessed, it ceasseth 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 alrea­die possessed; but if we do expect and looke for the good thing which is not present, or possessed, we do waite till the time come that we be possessed of it, and do enioy it, patiently and constantly bearing e­uils, crosses, and afflictions that we meete withall in the meane time: and so indeed we expecting and looking for full and perfect saluation, euen perfect happinesse both of our bodies and soules in heauen, we do with a patient bearing of all things that befall vs in the meane time, waite till the time come that we be possessed of it, & do enioy it.

Come we now to stand on these two verses more particu­larly as they lye in order; and first to free the Apostles propo­sition in the first words of the 24. verse, We are saued by hope, from that which the Papists do falsely fasten on it, and would thence gather. In that the Apostle saith, We are saued by hope, the Papists do note and conclude, that therefore we are not saued by faith onely, but that hope is also the cause of our sal­uation. This cauill may easily be remoued, if we remember how this proposition hath bene expounded, namely, that true beleeuers here in this world haue full and perfect saluation in heauen, not in present possession, but so as they do expect and looke for it hereafter; they haue it by hope, or rather in hope, and their saluation is a thing not presently seene and possessed, but it lyeth in hope, or it is a thing hoped for: will it thereupon follow, that therefore hope is the cause of their saluation? Is hope and expectation of a good thing promised, the cause of enioying of it when it is had? A man hath a piece of land or mony promised him, and he hopes & looks to haue it and to enioy it in time, is his hope and expectation of it the cause of his enioying it? nothing lesse. So true beleeuers ex­pecting and looking for promised saluation, is their hope and expectation the cause of their saluation? no such matter. And therefore it is a false conclusion the Papists hence gather, that we are saued by hope, & therefore hope is the cause of salua­tion. I leaue this, and to point at one thing briefly that may be of vse: This proposition, we are saued by hope, or in hope, being vnderstood as we haue expounded it, it giues vs to vnderstand thus much, it plainly teacheth vs.

Doct. 1 That the full and perfect saluation of Gods children, and of true beleeuers, Gods childrē haue their ful and perfect saluation in this life, not in present pos­session, but onely in hope and expecta­tion. it lyeth vnder hope, and it is a thing that they haue not in present possession, but onely in hope and in expectation. Though the Lord giue his children here in this world some beginnings of eternall happinesse and saluation, 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 saluation is not otherwise had and held of them in this life, but onely in hope and in expecta­tion. [Page 553] And to this purpose speakes S. Iohn, 1. Ioh. 3.2. that though we be now sons of God, yet it doth not appeare what we shall be: no, it appeares not to our selues how happie and glorious we shal be. And as the Apostle saith, Col. 3.3. Our life, that is, our hap­pie & glorious life, begun in this world to be made perfect in the life to come, is hid with Christ in God. It is hid, not only frō the eyes of the world, but also from our owne eyes, in respect of the fulnesse and perfection of it: and therefore the Apostle saith, 2. Cor. 5.7. We (here in this world) walke by faith and not by sight: we here liue in hope and expectation of full and per­fect saluation, we haue it not in present possession. For why,

This world is not a place of full and perfect happinesse and saluation, Reason. the Lord hath appointed heauen to be the place where it shall be enioyed as the Apostle saith, the hope of the beleeuing Colossians, that is, life and glorie they hoped for, was layed vp for them in heauen. And 2. Corinth. 5.1.2. the Apostle saith, If our earthly house of this tabernacle were de­stroyed, we haue a building giuen of God, an house not made with hands, but eternall in the heauens: for therefore we sigh, desiring to be clothed with our house which is from heauen. And therefore the full and perfect saluation of Gods children, and of true beleeuers, it lyeth in their hope, and it is a thing they haue not in present possession, but onely in hope & in expectation.

And therefore for the vse, it concernes euerie one of vs on Ʋse 1 this ground to looke to our hope of heauen and of saluation. We must la­bour to make our hope of heauen and saluation as sure as possi­bly we can. We know that men will prie into all their hopes & possibili­ties touching the matters of this world, and if it be a thing in reuersion that may haply do good to some of their children, they are carefull to take it into their hope, and to make their hope of it as sure as they can: Oh much more ought we to looke into our hope of heauen and of saluation, and to labour to looke that it be as sure as possibly we can. Our full and per­fect saluation it lyeth in our hope, and it is a thing in reuersion and in expectation; then labour we to haue a liuely hope of it, as the Apostle cals it. 1. Pet. 1.3. Euerie one of yeares will say, he hopes to be saued, and he hopes to go to heauen, though he haue no ground for it but his owne strong conceit, being [Page 554] an ignorant person, or liuing in knowne sinnes, and so decei­uing his owne soule. But let vs (as we tender our euerlasting happinesse and good) labour to haue hope of full and perfect saluation on a good ground, and neuer rest till we haue such an hope of heauen as will not deceiue vs, nor make vs ashamed, as the Apostle speakes of hope. Quest. Rom. 5.5. And if we would know what that hope is, I answer: Answ. such an hope as is a liuely resem­blance of life eternall, such an hope as doth make vs expresse and shew forth in this life the beginnings of that life that is layed vp in heauen in some measure of holinesse and puritie, innocencie and loue towards God, and towards all that beare Gods image, and that is the hope that will yeeld true com­fort, and will not deceiue vs when we stand in most need of comfort. If thou say, thou hopest to be saued, and yet thou art not able to shew forth thine hope in any measure of confor­mitie of thy life to life eternall, but thy life is rather an ex­presse image of thine owne corruption, and a shewing forth of the vile lusts of thine owne heart, and thy life is stained with many foule sinnes, or at least thy life is but a ciuill ho­nest life, a life of nature, and led according to naturall reason; thy hope is not sound and good, it is but a vaine hope, it will deceiue thee, and make thee ashamed, and disappoint thee of comfort when thou hast most need of comfort. And let vs consider it in reason, can a man say and that truly, he hopes for heauen, and yet his verie breath stinkes of hell; he is euer and anon breathing and belching out blasphemous oathes, cursing, swearing, lying, slandering, and reuiling, and repro­ching the Saints and seruants of God, and speaking euill of the wayes of God? No, no, euerie one that hath a sound and good hope of heauen purgeth himselfe euen as he is pure. 1. Ioh. 3.3. Whosoeuer hath a sound and good hope of heauen, he is thereby stirred vp to a daily repentance and reformation of his life: and that is the thing that euerie one of vs must find in our selues, if we would haue sound and good hope of eternall Ʋse 2 happinesse and saluation.

We must looke to the keeping of our sound & liuely hope, & to the pre­seruing of it.One other vse is to be made of this point: is it so that full and perfect saluation of Gods children and of true beleeuers [Page 555] is layed vp in hope? Is it a thing that they haue not in present possession, but onely in hope and expectation? Surely then it concernes euerie one of vs (as I haue said) to looke to our hope of heauen, and not onely to looke that our hope of hea­uen be sound and good, and such as will not deceiue vs nor make vs ashamed, but we being such as haue a liuely hope, a sound and good hope of heauen, we must looke to the kee­ping of that hope, and to the maintaining and preseruing of it as a most precious iewell, and as a thing of speciall vse and consequence, whereon depends our eternall good, euen the eternall good both of our soules and bodies: our full happi­nesse and saluation is layed vp in our hope, and we hold salua­tion by hope, or in hope; and if our hope faile vs, our comfort is gone: and therefore it concernes vs carefully to looke to the keeping and maintaining of our hope of heauen. And know we that Satan hath a speciall spite against the sound and sauing hope of Gods children, his owne state being hope­lesse and desperate, and so knowing Gods children haue hope of eternall happinesse, he enuies it, and he bends all his force, and he sets himselfe by all the meanes he can to driue them from their hope, and to wrest their hope of heauen from them if possibly he can; yea he knowes he cannot make a child of God more dishonour God, then by bringing him to some measure of doubting, or to some despaire of his owne euerla­sting happinesse and saluation. Note. Despaire being a maine and foule herifie, it denies God to be a Father, Iesus Christ to be a Sauiour, and the holy Ghost to be a comforter, yea it denies the loue, the truth, and the power of God. It concernes therefore euerie one of vs, we hauing sound and good hope of happinesse and glo­rie in heauen, to labour to maintaine and to preserue our hope, and to fortifie and strengthen that hope of ours by all good meanes, and euer to be vnderpropping of our hope, and that by a due and serious consideration of Gods free loue to vs in Iesus Christ, of the certaine and infallible truth of his word and promises, of his infinite power, and of his vnspeake­able wisedome. We are to meditate and to thinke on it seri­ously, that the Lord hath freely loued vs in his beloued the [Page 556] Lord Iesus, not for any goodnesse or worth in our selues, and hath freely iustified vs, and sanctified vs, and will freely saue vs, and that he is most true in his word and in all his promises, and is of infinite power, able to performe them and to make them good to vs, euen against all the power of hell, and a­gainst our owne vilenesse and sinnes, 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 wisedome sees fit bring vs to life and glorie in heauen. These things are to be thought on, and being duely considered, they will be a notable meanes to strengthen and to vphold our hope of heauen, and to make vs to continue stedfast in our hope in the greatest batterie and assault that Satan can lay against vs to driue vs from our hope. And to these we must adde earnest prayer to God, and a carefull vse of his holy ordinances, and often to vse the Sacraments, praying with Dauid, 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 vs we shall be sure to stand fast in our hope, and not to be dri­uen from it by the strongest assault that Satan can bring a­gainst vs.

I proceed, and come to the description of the hope here layed before vs. The Apostle here describes hope by the ob­iect of it: first, by denying the obiect of hope to be things present, or things seene: Hope that is seene (saith he) is not hope, for how can a man hope for that which he seeth? And then by the proper obiect of it, and that proper obiect of hope, is that which is not present, or that which is not seene, 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 obiect of it: and Doct. 2 we may hence take vp this conclusion.

That true Christian hope, and true sauing hope, the hope of Gods children, is an expectation of good things to come, True Chri­stian sauing 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 beleeuers doth ex­spect [Page 557] and looke after: and to this purpose we find, that eternall life, happinesse, and saluation, which are things absent, and layd vp in the highest heauens, are vsually put downe in the Scripture, as the most proper obiect of sauing hope. And hence is true sauing hope called the hope of saluation. 1. Thes. 5.8. Putting on the hope of saluation for an helmet, and the hope of glorie, Rom. 5.2. and the hope of eternall life, Tit. 3.7. And to this agrees that comparison the holy Ghost vseth, Heb. 6.19. comparing true sauing hope to an anker, and calling it the anker of the soule both sure and stedfast: and it is fitly so compa­red, for as the anker of a ship is let downe into the waters, and goeth downe to the bottome, and is fastened to the earth that is not seene but lies hid vnder the waters, so true sauing hope is fixed to good things that are not seene: and as the ho­ly Ghost here saith, It enters into that which is within the vaile, euen within the vaile of heauen. I might make it further ma­nifest by instance in diuers particulars, that true sauing hope doth expect and looke 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 beleeued by faith, being absent and as yet to come, they giue matter and being to Christian hope. And therefore doubt­lesse the true sauing 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 beleeuers, doth expect and looke after. Haply some will say, Obiect. Then the hope of Gods children is of things doubtfull & vn­certaine, for things to come are vncertaine. I answer, Answer. Things to come that depend on vncertaine causes, are indeed vncer­taine, but the good things that the hope of true beleeuers doth expect and looke after, depends not on causes vncer­taine, but on such causes as are most sure and certaine, and cannot deceiue them: as on the truth, power, and mercie of God, the merits and mediation of Christ, and the witnesse of [Page 558] 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 doubtfull and vncertaine.

Ʋse 1 Now for the vse: first this truth now deliuered discouers a manifest difference that is betweene sauing faith and sauing hope. A difference betweene sa­uing faith & sauing hope discouered. Sauing faith is of good things past, of the death and re­surrection of Christ, and present: but sauing hope is onely of good things to come. And howsoeuer it may be said, we be­leeue eternall life which is yet to come, Obiect. and so faith is of good things to come, I answer: Answer. It is true indeed, we beleeue eter­nall life which is yet to come, but true sauing faith giues a subsistance and present being to that eternall life to the soule of a true beleeuer, as we haue it Heb. 11.1. Faith is the eui­dence of things which are not seene. And thus it is said of Abra­ham, Ioh 8.56. That he saw the day of Christ, he beleeued it, and his faith made it present to his soule.

Ʋse 2 And for a second vse: Is it so that true sauing hope, the hope of Gods children, Whence it is that the men of the world thinke so basely of Gods childrē and of their their hopes. is an expectation of good things to come? This then further discouers whence it is, that prophane persons, men of the world, thinke so basely of Gods children and of their hopes, they are euer deriding them and their pro­fession, and insulting ouer their meane and miserable condi­tion, as they thinke of it, and sometimes they breake out and sticke not to say, Gods children are fooles, in that they let slip the present profits, pleasures, and honors of the world, and feede themselues with a vaine hope (as they conceiue of it.) But alas poore soules, they are deceiued; and here is one cause of it that they are so deceiued, the hope of Gods children is of good things absent, and as yet to come, and the men of the world they cannot discerne the happinesse of true beleeuers in regard of their hope of good things to come. The Manna that Gods children feed on is hidden, as we haue it, Reuel. 2.17. Men of the world are strangers to it, and not acquainted with it, and therefore they thinke basely of the hopes of Gods chil­dren, and say, they are men of no hopes, and men of no for­tunes (as they vse to speake:) but they are deceiued, and a child of God would not giue his hope of good things to [Page 559] come, and that he hopes for, for the present possession of the greatest kingdome 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 layd on him, of deliuerance out of it in the Lords good time, and of eter­nall happinesse and glorie in heauen 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 happinesse and glorie in heauen, in the heart of a child of God, is so sweete and comfortable to him, as he would not part with it for the present possession of all the kingdomes in the world. And if the hope of heauen, on good grounds in the heart of a child of God, be so sweet and comfortable, what will be the sweet­nesse and comfort of the fruition and full possession of it? without question vnspeakable and vnconceiueable. Let then the world and the men of the world scoffe and scorne Gods children, and say, they are men of no hopes, let not Gods children regard it: they are deceiued, 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 scoffes and scornes trouble or disquiet any child of God.

In the next place, whereas the Apostle saith, Hope that is seene, that is, as we haue shewed, the thing hoped for being seene and present, it ceasseth to be the obiect of hope, and it is no longer a thing hoped for; we may easily gather.

That true sauing hope, the hope of Gods children, shall af­ter Doct. 3 this life be abolished and ceasse to be; True sauing hope shall be abolished & ceasse to be after this life. for then Gods chil­dren shall be fully possessed of the thing they hope for, euen of full happinesse and saluation, there shall be no more vse of their sauing hope. And this may helpe vs in the right vnder­standing of that place, Ʋse. 1. Corinth. 13.13. 1. Cor. 13.13. where the Apostle saith, Now abideth faith, hope, and loue, euen these three, How we are to vnderstand but the chiefest of these is loue. Loue is not there simply preferred before faith and hope, as if it were euery way a more excel­lent grace or vertue, but onely in respect of the continuance of it; that though now in this present life, faith, hope, and [Page 560] loue, do all three abide and continue, and are of speciall vse, yet in the life to come, onely loue shall abide and con­tinue, and faith and hope shall ceasse, and shall be of no vse at all, the thing beleeued and hoped for being then fully posses­sed. That is the Apostles meaning, when he saith the chiefest of these three is loue. And it is but a sophisme and a meere cauill of the Papists, A cauill of the Papists an­swered. in that they conclude, that faith onely doth not saue and iustifie, but loue also, because loue is there preferred before faith, as a more excellent grace: for loue is there preferred before faith and hope, onely in respect of du­rablenesse and the continuance of it. And admit that loue were euery way a more excellent grace and vertue 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 loue doth iustifie in the sight of God. How faith doth iustifie in the sight of God. For faith it selfe doth not iustifie, as it is an excellent grace, or vertue, or worke, or in regard of any dignitie in it selfe, but onely as it is an instrument and hand taking hold of that which is the matter of iustification, and the mercie 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 seene, is not hope. To this the Apostle subioynes as a proofe 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 diuine and heauenly truth may be confirmed by an ar­gument taken from common sense and reason. A Preacher may sometimes lawfully say, An argumēt from commō sense, may sometimes be lawfully vsed by a Preacher euen sense and reason doth con­firme this or that heauenly truth. 1. Cor. 11.14. the Apostle himselfe sendeth vs to the teaching of nature: Doth not nature it selfe teach you, that if a man haue long haire it is a shame vnto him? And therefore doubtlesse an argument from sense and reason, and from nature, may sometimes be vsed as a meanes to strengthen vs in the knowledge of some heauenly truth, and may lawfully be vsed to that purpose. I will no further stand on that.

Come we to the third generall thing layd before vs in this context, namely this: That true sauing 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 sauing hope, the hope of Gods children, being an Doct. 4 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 sauing hope must be accompanied with patient waiting for the good things hoped for. Such as haue true sauing hope in them, hope of good things promi­sed in the word of God, whether good things temporall or eternall, they must patiently waite till the time come that they be possessed of those good things, not fainting nor shrin­king from their hope of them, by reason of euils, crosses, and afflictions they meete withall in the meane time. Reade 1. Thes. 1.3. we there find, that the Apostle attributes and giues patience to hope as a proper title belonging to it, and saith, he made mention of the Thessalonians in his prayers, and remembred among their other graces their hope, and he giues 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 ioynes quietnesse and confidence together, e­uen confidence and hope in the Lord, and a quiet resting on him, and waiting on him for good things, and saith, In rest and quietnesse shall ye be saued: and in quietnesse and confidence shall be your strength. And we find that the Saints and seruants of God make it knowne, 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 enioying of good things they hoped for. As Psal. 40.1. the Psalmist saith, I waited patiently for the Lord, and he incli­ned vnto me, and heard my crie: in time of my trouble I waited with patience for helpe and comfort. Psal. 119.147. Dauid saith, He preuented the morning light, and cryed, & withall he wai­ted on the word of the Lord: he patiently waited for the accom­plishment [Page 562] of the promise, Genes. 49.18. O Lord, saith old Iacob, I haue waited for thy saluation. These examples and ma­ny other do make plaine and confirme the truth of the point in hand: That true sauing 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 temporall or good things eternall, but they must also patiently waite till the time come that they be possessed of those good things, and not shrinke from their hope by reason of the euils, crosses, and afflictions they meete withall in the meane time: and there be speciall reasons for it, as first this.

Reason 1 Betweene hope and enioying of good things hoped for, there is a want of good things desired, and though the time of enioying of them be certainly determined in Gods pur­pose, and cannot be preuented or ouerpassed, yet that time is vncertaine to Gods children themselues, and they know not when that time shall be, and sometimes the time is long be­fore they come to enioy good things they hope for.

Reason 2 And againe, the Lord in his wise dispensation will haue his children meete with troubles, trials, temptations, and manie difficulties, before they enioy the good things he hath promi­sed, and they hope for, and expect, and looke for; and that for the triall of their faith, and for the exercise of their hope, and their other graces: and therefore doubtlesse 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 necessarily, that the hope of Gods children being an expectatiō 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 soeuer, but they must also tarrie the Lords leisure, and patiently waite till the time come that they be possessed of them, not shrinking from their [Page 563] hope by reason of the euils, crosses, and afflictions they meete withall in the world.

Now then to apply this: we see our dutie, and what con­cernes Ʋse 1 vs, we being the children of God, Reproofe 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 vs sauing hope. And from this that hath bene said we may ea­sily see, that they are blame-worthy whosoeuer they be, that professe themselues to be Gods children, and to haue sauing hope in them, and yet take on them to prescribe to the Lord in what space and time he shall fulfill and make good his pro­mises to them. And I must tell you, that euen the dearest of Gods children are sometimes herein ouertaken, and they do herein sometimes discouer their weaknesse: yea the deare Saints of God are sometimes through their owne weaknesse brought to thinke 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 lye vnder some grieuous affliction, and the Lord seemeth to hide his face from them: Oh then they are impatient of de­lay, and they thinke the Lord hath forgotten them, and the Lord regards them not, and they sometimes breake out and say with Dauid, Psal. 13.1. How long wilt thou forget me, O Lord, for euer? How long wilt thou hide thy face from me? Now then that we being the children of God, and hauing in vs sa­uing hope, may be strengthened against our owne weake­nesse, 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 shrinke from our hope and patient waiting for them in the time of our greatest trials and afflictions; let vs consider: first, as faith breedes hope, so sauing hope breedes patience, and true sauing 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.

Ʋse 2 Againe, when we are vnder the hand of God in some grie­uous affliction, How Gods children may strengthen their hope when they cal on God in time of their great afflicti­on, and God seemes not to heare them. and we call on God for ease, comfort, and deliuerance, and we hope for ease, comfort, refreshing, and deliuerance, and we expect and looke for it, grounding our selues on that promise of God, 1. Cor. 10.13. and yet the Lord deferres to heare vs, and answer vs, and seemes to turne a deafe eare towards vs, and seemes to hide his face from vs; in this case we are to consider what good the Lord hath for­merly done for vs, and to call to mind, and to thinke on the former and forepassed mercies of God towards vs, as Dauid saith he did, Psal. 143.4.5. When my spirit was in perplexitie in me, and mine heart within me was amazed, I remember the time past, I meditate in all thy workes, yea I do meditate in the workes of thine hands. If we so do, it will be a notable meanes to strengthen vs, and to make vs still waite on the Lord for ease, comfort, and deliuerance. 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 looke after till their eyes fall out and neuer enioy them; such were Absoloms hopes, and Adoniahs hopes. And if the men of the world do enioy their hopes, yet they are but perishing hopes; death ma­keth a diuorce betweene them and their hopes, when they die their hopes are in the dust, but our hopes are sure and cer­taine, and we are sure in time to enioy them, as Salomon saith, Prou. 10.28. The patient abiding of the righteous shall be glad­nesse, it is sure to be gladnesse and comfort, we cānot be disap­pointed of our hopes, they are layd vp in sure and certaine causes, in the truth, the power, the mercie and goodnesse of God: and when we do enioy our hopes, they are most sweete and comfortable, and they are lasting and durable, and all the diuels in hell cannot take them from vs. Now then, if the men of the world, as the husbandman, as Iames speakes, Iam. 5.7. hath long patience for the precious fruite of the earth, and waites for the former and later raine: and if the Merchant in hope of gold or some rich commoditie, and the souldier in hope of vi­ctorie, and to get the name of a valiant souldier, and the like, do endure much, and take great paines, and deuoure many [Page 565] troubles with patience, waiting for the enioying of their hopes, and yet haply neuer come to them; and when they do enioy them, they are but vanishing hopes. Oh then let not vs who are the children of God, and haue hope of spirituall and heauenly good things, and of the ioyes and glorie of heauen, which we are sure in time to be possessed of, shrinke from our hope of those good things by reason of euils, crosses and troubles we meete 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 dutie. Come we now to verse 26. and 27.

OVr Apostle from the middle of verse 17. hi­therto, hath brought seuerall arguments to arme and strengthen the beleeuing Ro­mans against the bitternesse of the crosse, and to perswade them patiently to beare af­flictions they should meete 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 glorie that shall be shewed vnto vs in hea­uen: setting forth the greatnesse and certaintie of that glorie from the expectation of the creature, and from the expecta­tion of such as haue the first fruites of the Spirit, and there­unto adding an argument from their sauing hope, which ought to be accompanied with patience vnder the crosse and [Page 566] 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 helpe of the Spirit: that they ought not to shrinke or faint vnder the crosse, because the Spirit is readie to helpe and to support them; which he propounds with respect to fore­going matter, as that they had not onely sauing hope to su­staine 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 it selfe maketh request for vs with sighes 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 generall 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 vs to pray, which is not barely propounded, but amplified: first, by our ignorance and inabilitie 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 it selfe maketh request for vs: which is further enlarged by the meanes how, namely, With sighes which cannot be ex­pressed. And then the third generall thing is the fruite and successe of those prayers and sighes sent forth by the helpe of the Spirit, layed downe verse 27. that those prayers and sighes are knowne and accepted of the Lord. The Apostle descri­bing the Lord by his speciall propertie, 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 proues, that those prayers and sighes are knowne and accep­ted of the Lord, because they are the prayers of the Saints, who are deare 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 generall things layed before vs 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 beleeuers, and the chil­dren of God, we haue not onely sauing hope to sustaine vs in time of our afflictions, but in like manner, the Spirit also. By Spirit, we are not here to vnderstand either spirituall grace, or loue, or the good Angell, as some do, but the holy Spirit of God, the third person in the Trinitie, 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 vp some heauie burthen, or to lift vp some great weight which he is not able to take vp, or to lift alone without helpe of another, and another then ioynes hands with him, or stands ouer against him at one end of the bur­then, and helpes him to lift or take vp the burthen or weight: and so the meaning is, that the holy Spirit of God doth as it were ioyne hands with vs in bearing the crosse, too heauie for vs to beare alone, and doth as it were stand at one end of the crosse and helpe vs in bearing of it. Our infirmities: or weakenesses, or vs being infirme and weake, and not able to beare the burthen of the crosse alone and of our selues: for (as I take it) the word infirmities is not here to be vnderstood generally of all infirmities that are in Gods children, but one­ly with relation to the crosse, and of their infirmities and weakenesses in vndergoing and bearing afflictions that are layed on them. For we know not what to pray as we ought: that is, euen we that are true beleeuers, and the children of God, being in afflictions, are ignorant and know not what is fit for vs to aske 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 sicknesse, he chattered like a crane or a swallow, and mourned as a doue. But the Spirit it selfe: that is, the holy Ghost himselfe maketh request for vs. This is not to be vnderstood in that sence that Christ is said to make request for vs, verse 34. For Christ maketh request or intercession for the Saints by ver­tue of his merit; but the Spirit is said to make request for vs by causing and stirring vs vp to make request for our selues, as the holy Spirit is said to crie Abba, Father, with sighes which [Page 568] cannot be expressed: that is, with such sighes and grones in our hearts as we are not able to vtter by speech, such as we know not how to expresse in words. Now then not to meddle with opening the verse following till we come to the handling of it, thus conceiue we the meaning of the Apostle in this 26. verse, as if he had said.

And we who are true beleeuers and the children of God, haue not onely sauing hope to sustaine vs in the time of our afflictions; but in like manner the holy Spirit of God, euen the third person in Tri­nitie, he doth as it were ioyne hands with vs in bearing the crosse: and we being infirme and weake, and not able to beare the burthen of the crosse alone and of our selues, the holy Spirit of God is plea­sed as it were to stand at one end of the crosse, and to helpe vs in the bearing of it, for we are then ignorant and know not what is fit for vs to aske in prayer at the hands of God, and in what manner to pray for it, but the holy Spirit of God himselfe doth then cause vs to pray, and stirs vs vp to make request for our selues, euen with such sighes and grones in our hearts as we are not able to vtter by speech, and such as we kniw not how to expresse by words.

Now first from this proposition, The Spirit helpeth our in­firmities: that is, we being infirme and weake, and not able to beare the burthen of the crosse alone and of our selues, though we be true beleeuers and Gods children, the holy Spirit of God is pleased as it were to lend vs his helping hand, and as it were to stand at one end of the crosse, and to helpe vs in the bearing of it: we may gather and conclude thus much.

Doct. 1 That Gods children, euen the best of them, and such as haue the greatest measure of grace in them, The best of Gods childrē are not able to stand by their owne strength with out shrinking & fainting in time of their triall and af­fliction. are too weake and vnable of themselues to beare the crosse and afflictions they meete withall: euen the dearest and chiefest of Gods children, such as haue the greatest measure of faith and grace, are not able to stand by their owne strength, and of them­selues to hold out without shrinking and fainting in the time of triall, and in the time of trouble and affliction that is layed on them. And for the further confirming of this, we find that the best of Gods children being vnder the hand of God in [Page 569] some affliction, the Lord withdrawing his hand from them but a little, and they being left in some sort to themselues, they haue discouered their owne corruption and weakenesse, and they haue sometimes broken out into verie bitter com­plaints, as Psal. 77.7.8.9. saith the Psalmist, Will the Lord ab­sent himselfe for euer? and will he shew no more fauour? Is his mer­cie cleane gone for euer? Doth his promise faile for euermore? Hath God forgotten to be mercifull? hath he shut vp his tender mercies in displeasure? The Church likewise Isai. 59.11. saith in the time of her affliction, We roare all like Beares, and mourne like doues. And thus it was with Dauid, he saith, in the time of his grieuous affliction, He roared all the day, Psal. 32.3. And so Psal. 38.8. saith he, I roare for the very griefe of mine heart. And how was holy Iob ouercarried with passion and perturba­tion in the time of his great affliction, the Lord withdrawing his hand a little from him, he discouered his weakenesse ex­ceedingly, he cursed his day, Iob 3.1.2.3.4. &c: he brake out into maruellous vnbeseeming termes. To these we might adde the example of Eliah, 1. King. 19.4. he desired death in the time of his affliction, Take my soule, for I am no better then my fathers. And of Ionah, 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 liue: and verse 9. he vtte­red a verie dangerous speech to the Lord, saying to him, Dost thou well to be angrie for the gourd? Yea (saith he) I do well to be angrie vnto the death. Thus haue the deare Saints of God being vnder the hand of God in affliction, discouered their corruption and weakenesse. And we may see it in daily expe­rience, how pettish, how wayward and froward, and how impatient sometimes are the deare Saints and seruants of God in the time of their affliction: and that confirmes 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 weake, and vnable of themselues to beare the crosses and af­flictions they meete withall. And why,

The crosse of it selfe is an heauie burthen, Reason. it is grieuous to the flesh, Hebr. 12.11. And though the crosse be sanctified to [Page 570] Gods children in the bloud of Christ, yet in it selfe it is part of Gods curse, and so it is intollerable, and no child of God is able to beare it, vnlesse the Lord put vnder his helping hand; and howsoeuer the Apostle cals it light, 2. Corinth. 4.17. Our light affliction which is but for a moment: he speakes there comparatiuely, that in comparison of the weight of the glorie in heauen it is light, yet in it selfe it is heauie and in­deed intollerable. And therefore no maruell though the best of Gods children, and such as haue the greatest measure of grace, be too weake and vnable of themselues to beare the crosse and afflictions they meete withall, and that they are not able to stand by their owne strength, and of themselues to hold out without shrinking and fainting in the time of triall, and in the time of trouble and affliction that is layed on them.

Ʋse 1 And for the vse of this, first the consideration of this truth now deliuered, We must take heed we cast not our selues into any trouble or affli­ction need­lesly, and that we presume not of our own strength for the bea­ring of the least afflictiō or triall. ought to teach euerie one of vs to take heed that we neither needlesly and without cause cast our selues into any trouble, affliction, or triall, when we may by good meanes auoid the same; nor yet that we presume on our owne strength for the bearing of the least affliction or triall. If we cast our selues into trouble and affliction needlesly we cannot comfort our selues in this, that the Lord will helpe, streng­then, and assist vs; we sinne against him in so doing, and being left to our selues, alas we must needs sinke vnder the burthen. And if we presume on our owne strength for the bearing of the least affliction or triall, we leaue to a broken staffe, and we rest on that which wil deceiue vs. Though we haue a great measure of grace, yet we are weake and vnable of our selues to wrestle with the least affliction or triall, and to stand vnder it without fainting. Peter was too confident in himselfe, Mat. 26.35. he said, Though all should denie Christ, he would neuer do it, no, he would dye at his foote: yet we know, the voice of a silly maide daunted him, and made him denie his maister. And therefore presume not on any strength of thy selfe for the bearing of the least affliction or triall, but when thou art in any affliction or trouble, seeke for helpe and strength from [Page 571] him who is able to yeeld thee helpe and strength, euen from the Lord. And as a man vnder an heauie burthen feeling his strength to faile him, and that he begins to sinke vnder it, cries for helpe, and puts forth his hand to such as are about him and neare to him, and cries, oh helpe, 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 vnder it by thine owne strength, and of thy selfe to beare it, and therefore seeke to the Lord; crie to him, and stretch out thine hands towards heauen, and be earnest with the Lord for helpe and strength.

And for a second vse: is it so that the best of Gods children, Ʋse 2 and such as haue the greatest measure of grace, Rash censu­ring of such as discouer much weake­nes & much distemper in time of their afflictions, to be auoided. are too weak and vnable of themselues to beare the crosse and afflictions they meete withall, and are not able to stand by their owne strength, and to hold out of themselues without fainting in the time of triall, and trouble, and affliction that is layed on them? Then learne we to take heed of rash censuring of them in whom we discerne much weakenesse and much distemper in the time of their afflictions: if we condemne them as hypo­crites, we may haply condemne the generation of Gods chil­dren, as Dauid speakes, Psal. 73.15. Say not thou when thou seest one who hath giuen good testimonie of true grace in his heart, being vnder the hand of God in some great affliction, when, I say, thou seest such an one discouer much weakenesse and much impatiencie, say not thou, if I had bene in his case I would neuer haue done so or so. Oh remēber the best of Gods children are too weake and vnable of themselues to beare the least crosse or affliction: yea thinke with thy selfe, when thou seest a child of God distempered in the time of some af­fliction he lyes vnder, that either his paines are exceeding great, or if thou wert in his case, and didst endure what he en­dures, thou shouldst be much more impatient, vnlesse the Lord should wonderfully strengthen thee.

And for vse of comfort, the truth now deliuered may mi­nister Ʋse 3 comfort to such poore soules as are troubled in regard of their distempers and misdemeanours in the time of their grieuous afflictions. Comfort to such as are troubled be­cause of their distempers & misdemea­nours in time of their grie­uous afflicti­ons. Indeed they are to be humbled for their [Page 572] miscarriage, and for their impatiencie then discouered, but they are not thereupon to be altogether discouraged, they are to remember to their comfort, it hath bene no otherwise with them then it hath bene with the dearest of the Saints of God in the like case.

In the next place from this proposition, being vnderstood 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 helpe of the holy Spirit of God: and the next point hence offered is this.

Doct. 2 That the holy Spirit of God doth helpe Gods children in the time of their troubles and afflictions, and as it were puts vnder his shoulder, and helpes them to beare the burthen of the crosse; and by his helpe and powerfull assistance alone it is that Gods children do stand, and do hold out without shrin­king and fainting in the time of triall, and in the the time of trouble and affliction that is layed on them: and that Gods children do with patience and with comfort beare any triall, any trouble, or any affliction they meete withall, it is onely by the helpe and assistance of the holy Spirit of God. Gods children do with pati­ence & com­fort beare their afflictions, onely by the helpe & 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 himselfe and of other true beleeuers, We are affli­cted on euerie side, yet are we not in distresse: in pouertie, but not o­uercome of pouertie: persecuted, but not forsaken: cast downe, but we perish not: 2. Cor. 4. and then he subioynes verse 13. verse 13. Because we haue the same Spirit of faith. As if he had said, It is by the helpe 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 himselfe, but through the helpe of Christ which streng­thened him. And thus Dauid saith it was with him, Psal. 3. Psal. 3.1.2. he complaines in the beginning of the Psalme, that his aduersa­ries were increased, and that many did rise vp against him: and he was in so great distresse, as that many said there was no helpe for him in God: his ease seemed to be helpelesse and hopelesse, [Page 573] yet then he saith verse the 5. He layd himselfe downe and slept, and rose vp againe, for the Lord sustained him: the Lord by his power and strength from aboue vpheld him. And it were easie to shew it by instance in many other examples, that the holy Spirit of God doth helpe Gods children in the time of their troubles and afflictions, and that by his helpe and powerfull 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 beare them with patience and with comfort. For why,

The holy Spirit of God is not onely strong and powerfull, Reason 1 yea infinite in power, and most able to helpe Gods children in their trials and afflictions, but he is also willing so to do, yea it is his proper office to helpe 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 euer as their comforter Ioh. 14.16. Ioh. 14.16. and he will not be wanting to do his office. And howsoeuer 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, Obiect. to helpe and to com­fort Gods children in their troubles and distresses. Answ. It is true indeed, God the Father doth doth helpe and comfort his chil­dren in their afflictions, Christ also doth helpe and comfort them, and the holy Ghost likewise doth helpe and comfort them: and the helpe and comfort in their afflictions is a worke of the whole Trinitie, for all externall workes of the Trinitie are vndiuided: yet we must know, that for the order and manner of that helpe and comfort that comes from God to his children in their afflictions, thus it is: God the Father is the fountaine of that helpe and comfort, and that helpe and comfort is vouchsafed to Gods children in and through Christ, and in him is the dispensation of that helpe and com­fort, and that by the vertue and power of the holy Ghost: and so it is the proper office of the holy Spirit of God, by his [Page 574] vertue, power and efficacie of working, to helpe and to com­fort Gods children in their afflictions.

Reason 2 Againe, though Gods children haue in them a great mea­sure of sauing grace, and of sauing faith, and of sauing hope, yet that grace is but weake, and it is not able to support and to vphold them, vnlesse it selfe be continually supported and strengthened by the actuall power of God, euen by the wor­king power of his holy Spirit. And therefore doubtlesse on these grounds it followes vndeniably, that the holy Spirit of God doth helpe Gods children in the time of their troubles and afflictions, and by his helpe and powerfull 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 beare them with patience and with comfort.

Ʋse 1 And for the vse, I might bend the force of this truth against that foolish conceit of the Papists, A foolish conceit of the Papists met withall. who thinke that in the time of trouble they are made able to stand and to hold out without fainting by the helpe of Saints departed, as by the helpe of the virgine Marie, of Saint Peter, and such like: an idle and a fillie conceit; the naming of it is a sufficient con­futation of it.

Ʋse 2 And for the vse to our selues; on the ground of truth now deliuered, we are in the first place to learne this lesson, that as we are not to presume on any strength in our selues for the bearing of the least affliction or triall: so we are not to be too diffident and too distrustfull of our standing in the time of triall, and in the time of affliction; We are not to be too dif­fident and too distrustfull of our standing in time of affliction. we are not to cast need­lesse doubts aforehand, and to say, alas I find my selfe weake and vnable 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 triall, the firie triall, or the like? Reason not thus with thy selfe, but consider y ^t though thou art weake and vna­ble of thy selfe to beare the least affliction and triall, yet thou being a child of God, thou shalt haue the holy Spirit of God helping thee to beare the burthen in the time of thy affli­ction, and he is a strong helper, his power is infinite, and it is [Page 575] 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 owne weaknesse as on the mightie power of the holy Spirit of God, and consider not what thou in thy selfe, or of thy selfe 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 weake, then am I strong, though in my selfe I be weake, and vnable to beare the least triall or affliction, yet I am able to beare the greatest triall 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 looke for trials, yea the more deare thou art to the Lord, Note. and the greater measure of grace thou hast receiued, the greater trials must thou looke for: and therefore take thou heed thou grieue not the holy Spirit of God, by whom thou art to be helped in the time of triall. If thou by any sinne of thine cause the holy Spirit of God to withdraw himselfe, and to depart from thee, then in the time of triall thou shalt be as weake as other men, as Sampson said of himselfe, Iudg. 16.17. and as he found it by wofull experience, though he were a deare Saint and ser­uant of God. Therefore labour thou to keepe the holy Spirit of God with thee, prouoke him not by any knowne sinne of thine, but giue him good entertainment, by cherishing his good motions in thine heart, by holy thoughts, and holy meditations, by gracious speeches, by exercising thy selfe carefully in the word of God, and in all good duties; and then doubtlesse, though thou art weake and vnable of thy selfe to beare the least triall or affliction, yet the holy Spirit of God will helpe thee in the time of thy trouble and affliction, and by his helpe and powerfull 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 beare them with patience and much comfort.

Againe, for further vse: Is it so that the holy Spirit of God Ʋse 3 doth helpe 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 [Page 576] afflictions, and that by his helpe and powerfull assistance a­lone, it is that they do stand and do hold out without fain­ting in the time of their trials and afflictions? Then learne we, if so be we find ease, comfort, and refreshing in the time of affliction, and strength to beare it with patience and with comfort, to giue the praise of that ease, comfort, and strength where it ought to be giuen; euen to the helpe and powerfull assistance of the holy Spirit of God alone, and blesse him for it. Say not thou when thou findest ease, comfort, and strength in the time of affliction or deliuerance out of it, I rubd out, I pluckt vp a good heart, or the like. No, no, giue the praise of that ease, comfort, and strength, and deliuerance, to whom it belongs, euen to the holy Spirit of God, and let him haue all the glorie for it. And when thou seest any child of God maruellous patient, and exceeding comfortable vnder some great and grieuous affliction, acknowledge therein the spe­ciall worke 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 chearefull vnder afflictions, the Lord sometimes for good causes, best knowne to his holy Maie­stie, withdrawes 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 vnder affliction, we are herein to acknowledge the good hand of God, and the speciall worke of his holy Spirit, and to giue him the glorie 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 belee­uers, haue not onely sauing hope to sustaine vs in the time of our afflictions, but, in like sort or in like manner, the holy Spirit of God to helpe vs: whence we may gather.

Doct. 8 That Gods children being patient vnder the crosse, 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 fruite of sauing faith, and of sauing hope: the Apostle ioynes them together, 2. Thes. 1.4. We reioyce because of your patience, and saith in all your persecutions and tri­bulations [Page 577] that ye suffer. And true patience is the gift of God, and the worke of his holy Spirit, Philip. 1.29. To you it is gi­uen, not onely to beleeue in Christ, but also to suffer for his sake. Now Gods children haue both sauing hope to sustaine them in their afflictions, and they haue also the holy Spirit of God to helpe them in bearing the crosse: and therefore doubtlesse they being patient vnder the crosse, their patience is true, sound, and comfortable patience.

And this puts a manifest difference betweene Gods chil­dren and the wicked in the time of distresse. Ʋse. Difference betweene the patience of Gods children and the pati­ence which wicked men seeme to haue. Though the wic­ked may sometimes seeme to be patient in the time of di­stresse, yet indeed in them it is no true patience, but onely a miserable hardnesse and stupiditie 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 Dauid, His heart died within him, and he was like a stone. So indeed it is with the wicked, when the hand of God is heauie on them (as one saith well) they are then either like barking dogs or as senslesse stones: they cannot beare the paines and pangs of death patiently: stoutly they may, and may seeme to be vnapalled being hardened in their hearts, which is an hea­uie iudgement of God on them, being then insensible of Gods hand when they should be most sensible of it, and be humbled vnder it, and so they beare not the hand of God pa­tiently, and indeed they cannot. And therefore if thou who­soeuer thou art, wouldest haue true patience in the time of af­fliction, neuer rest till thou find that thou hast sauing hope in thee, and then doubtlesse thou shalt not onely haue that sa­uing hope to sustaine thee in the time of thy affliction, but thou shalt haue the holy Spirit of God in like sort to helpe thee to beare the crosse: and then thou being patient, thy pa­tience will be true, sound, and comfortable patience.

Come we now to the second generall thing layd before vs 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 vs to pray; which the Apo­stle amplifieth, first by our ignorance and inabilitie to pray, [Page 578] that we know not how to pray as we ought.

Secondly, by making knowne to vs that the Spirit doth helpe our infirmities by the grace of prayer, in that he ma­keth request for vs, and that with sighes which cannot be ex­pressed. Now from the generall here layd before vs, that the Spirit helpeth our infirmities by the grace of prayer, by tea­ching and enabling vs to pray, we are giuen to vnderstand thus much.

Doct. 4 That the grace of prayer is a speciall meanes 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 helpe & 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, euen by making them able to send vp the prayer of faith to God, as a speciall meanes 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 speciall 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 himselfe to prayer. And if any that is afflicted be enabled by the Spirit of God, to send vp to God the prayer of faith, doubtlesse he shall find that a speciall meanes of strength, and of support, and of comfort to him. We find that the holy Spi­rit of God hath from time to time stirred vp the Saints & ser­uants of God in the time of their troubles and afflictions, to seeke to God by prayer, and hath thereby as by a speciall meanes 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 distresse at the red sea, Exod. 14. Exod. 14.11.12. The people murmured against him, and reproched 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 cheare vp the people, and also to be earnest with God in prayer, as it appeareth verse 15. The Lord saith to him, Wherefore cryest thou vnto me? And thereby was he strengthened, and supported, and made able to stand, [Page 579] and to hold out without shrinking, and without fainting vn­der his great affliction. And thus when good king Ezekiah was in great trouble and distresse, Saneherib sending a great hoast against him, and sending a railing and blaspheming let­ter to him, the holy Spirit of God then made him able to send vp the prayer of faith to the Lord, and that was a speciall meanes of strength, and of support and comfort to him, 2. King. 19.14.15. &c. And so it was with good King Ieho­saphat, 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 turne themselues; yet in that amazement did the holy Spirit of God make him able to send vp an excellent prayer to God, as we may reade verse 6, 7, 8, 9, 10, 11, 12. and thereby was he won­derfully strengthened and supported. We might adde to these many other examples, all clearing and confirming this truth, that the grace of prayer is a speciall meanes 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 meanes, not as a meritorious cause, or by Reason 1 any merit or worthinesse in it selfe, but by faith in the promise of God, as a meanes, I say, it obtaines remission of sinnes, and as a meanes 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 giues strength to faith, to hope, and to Reason 2 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 weake in faith and in other graces of the Spirit of God: and therefore doubtlesse the grace of prayer is a speciall meanes 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 vse: Ʋse. I might on the ground of truth now deli­uered, [Page 580] stand to shew the excellencie of the grace of prayer, Great com­fort to [...]uch as fi [...]d them­selues made able to pray as they ought to time of trouble and [...]ffliction. as that the holy Spirit of God is pleased to vse it as his hand reached out to Gods children to helpe them, and to support them in the time of their afflictions and troubles: but I passe by that, and for the vse of it. Is it so that the grace of prayer is a speciall meanes, and as the hand of the holy Spirit of God by which he helpes Gods children in the time of their troubles and afflictions? Surely then there is matter of great comfort for thee whosoeuer thou art, that findest thy selfe stirred vp, & made able by the holy Spirit of God, to pray, and to send vp to God the prayer of faith in the time of thy trou­ble, and in the time of thy affliction; thou mayst thereby as­sure thy selfe, that the holy Spirit of God is reaching out his helping hand to thee, and as it were, putting vnder his shoul­der, and ioyning hands with thee in bearing the burthen of that crosse, and of that affliction whatsoeuer it be, that lyeth on thee, and that thou shalt not shrinke vnder that burthen. If then thou find that it is not with thee after the manner of the wicked, who being vnder the hand of God in some di­stresse, either seeke to helpe themselues by shifts, and by vn­lawfull meanes, or are stirred vp by that spirit that is in them, to seeke helpe and ease by carnall meanes, by play, by merrie companie, by going to tauernes, and such like, as Saul did by musicke when the Spirit of the Lord was departed from him, and an euill spirit possessed him, 1. Sam. 16.17. I say, if thou find that it is not thus with thee, but thou being vnder the hand of God in some affliction, howsoeuer thou art care­full to vse all outward lawfull meanes of ease, of helpe, and of comfort, yet thou art most carefull to seeke to God by prayer, and thou art stirred vp in a speciall sort, to send vp to God the prayer of faith: comfort thy selfe, thou hast then the helping hand of the Spirit of God reached out to thee, and ioyning with thee in bearing the burthen, and assuredly thou shalt not shrinke vnder it. Note. And as one saith in the case of temptation to sinne, when thou art tempted to any sinne, pray a­gainst that sinne, and sinne if thou canst: so I dare boldly say to thee, send vp to God the prayer of faith in the time of thy af­fliction, [Page 581] and then sinke and vtterly faile vnder it if thou canst. Thou wilt say, I feele my selfe in the time of affliction so op­pressed and so ouerwhelmed, as I cannot pray, I cannot lift vp my soule to God in prayer. Dost thou desire it? canst thou mourne? canst thou draw neare to God in sighing and gro­ning? Cheere vp thy selfe, euen therein thou hast the strength and the powerfull hand of the holy Spirit of God ioyning with thee, and helping thee to beare the burthen; for so it followes in this verse. And howsoeuer it shall please the Lord to deale with thee, assure thy selfe thou shalt not be altoge­ther ouercome of that affliction, nor vtterly faint vnder it, thou hast the mightie hand of the holy Spirit of God to vp­hold thee: thinke 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 ina­bilitie to pray, For we know not what to pray as we ought, saith the Apostle: that is, (as we shewed) we being vnder the hand of God in affliction, are many times as it were at our wits end, and we know not what is fit for vs to aske 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 Doct. 5 Gods children in their afflictions, The best of Gods childrē are manie times to seek, and of them­selues know not how to pray as they ought in time of their great afflictions. their afflictions being great and grieuous, are many times to seeke, and of them­selues they know not how to go to God in prayer as they ought, and they are ignorant what is good for them to aske 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. Iob 6.8.9. we finde that holy Iob being vnder the hand of God in great affliction, he was so farre to seeke touching prayer, and what was good for him to aske in prayer at the hands of God, as he brake 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 sick­nesse, that he chattered like a crane or a swallow, Isai. 38.14. he [Page 582] vttered broken petitions, and he was to seeke how to pray to God as he ought. And thus it hath bene with many other Saints of God, and is many times with the dearest of Gods children, in their afflictions being great and grieuous: and why.

Reason 1 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 paines and grieuances, as their hearts are alto­gether vnmeete to call on God, and their tongues altoge­ther vnfit to vtter a word; and Satan being an vtter enemie to prayer, he then takes aduantage of their weakenesse, and casts into their minds and hearts many doubts and feares, to disturbe them and to keepe them from praying to God.

Reason 2 And againe, Gods children in their greatest afflictions do many times thinke and take that to be good for them, which the Lord in his wisdome and fatherly care ouer them knowes not to be good for the present. Paul thought the remouall of the pricke in the flesh had bene good for him, and he pray­ed for the remouall 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 weakenesse: he made it knowne it was not good for him at that time to haue it remoued. And therefore doubtlesse the best of Gods children, in their afflictions, be­ing great, are many times to seeke, and of themselues they know not how to go to God in prayer as they ought, and they are ignorant what is good for them to aske in prayer at the hands of God, in respect of their present state and con­dition.

Ʋse 1 Oh then (for vse) what a madnesse is it in those men or wo­men, The follie of men discoue­red, who liue in the conti­nuall practise of sinne, and yet thinke to find it easie for them to go to God in praier in their great distres­ses. who thinke though now they go on in a wicked and damnable course of sinne, adding sinne to sin, they are drun­kards, they are most vicious and vile persons, and they go on with an high hand in the practise of sinne; yet when sicknesse comes, and they draw neare to their death, then they will go to God by prayer, then they will call on God, and crie to God for mercie, and all shall be well. Poore soules, they are wonderfully besotted and blinded by the diuell. Are the best [Page 583] of Gods children, being vnder the hand of God in some great affliction, many times to seeke how to go to God in prayer, and dost thou that art a wicked and gracelesse wretch, and hast no acquaintance with the grace of prayer in the time of thy health and strength, dost thou thinke that when thou shalt come to lye on thy sicke bed, and the hand of God shall be heauie on thee, that then thou shalt finde it an easie matter for thee to go to God by prayer, and an easie thing for thee then to call and crie to God for mercie? Poore soule, if thou so thinke, the diuell blinds thee exceedingly: and consider with thy selfe, thou maist be cut off suddenly in thy sinne, as we see sometimes in wofull experience, that wicked persons are ouertaken by the hand of God, and cut off in the verie act of their sinne; or if thou come to lye on thy sicke bed, yet the Lord may take away thy vnderstanding, thy memory, and may depriue thee of thy senses; or if thou haue thy vnderstan­ding, memorie, and senses continued to thee, yet the Lord may iustly strike thee with such horrour of conscience, and with such a fearefull expectation of his wrath deserued by thy sins, as thou shalt not be able to lift vp thy face, nor once dare to open thy mouth in prayer to God; and therefore do not so deceiue thine owne poore soule.

Againe, the ground of truth now deliuered, may cheere Ʋse 2 vp euerie poore child of God, Comfort to Gods poore children who find them­selues vnable to pray in time of their great afflicti­ons, & com­plaine of it. who finds himselfe in the time of his great affliction to seeke, and that he knowes not how to go to God in prayer as he ought, and he complaines of it, and saith, Oh I cannot pray as I was wont. Well consider, doth thy present paine or grieuance so oppresse thee, as thou canst not lift vp thine heart nor open thy mouth to God in prayer? consider this to thy comfort, it is no otherwise with thee then it hath bene, and is many times, with the dearest of Gods children: and thou hauing had the grace and gift of prayer in the time of thy health and strength, and now being weake and vnable to performe that dutie, yet willing and de­sirous to performe it, the Lord will accept thy will for the deed. And know further to thy comfort, that thou hast the helpe and benefit of many thousands of the Saints and ser­uants [Page 584] of God, thou hast part in the prayers of all the Saints that liue 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 it selfe maketh request for vs with sighes which cannot be expressed. Where the Apostle makes knowne, that the Spirit helpeth our infirmities in making re­quest for vs, with the manner how, namely, with sighes 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 himselfe doth cause vs and make vs able to make request to God for our selues, with such sighes and grones in our hearts as we are not able to vtter by speech, and to make knowne by words. Now in that the Apostle saith, We know not what to pray as we ought, but the Spirit it selfe maketh request for vs with sighes which cannot be expressed: I might stand to shew, that abilitie to pray is not of our selues, but onely from the helpe of the holy Spirit of God, but that is too generall. To keepe to the purpose of the Apostle, which is to shew how it is with Gods children in the case of affli­ction, the point hence offered in the first place is rather Doct. 6 this.

That when Gods children are plonged into such deepe distresse, and vnder the hand of God in such great affliction, as of themselues they are to seeke how to go to God in prayer, and they cannot open their mouthes to vtter words of prayer to God, yet euen then doth the holy Spirit of God make them able in some sort to seeke to the Lord, and then doth the holy Spirit of God enable them at least to sigh and to grone to God. When Gods children are in such deepe distresse as of themselues they are to seeke how to go to God in prayer, then doth the holy Spirit of God enable them at the least to sigh & grone 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 cryed, and their sighing and crying was to the Lord; for so it followes, Their crie for the bondage came vnto God, and God heard their moane, and re­membred [Page 585] his couenant with Abraham, Izhak, & Iaacob. Yea the Lord saith, Exod. 3.7. I haue surely seene the trouble of my people which are in Egypt, & haue heard their crie, because of their task-maisters, and I know their sorrowes. And this is againe remem­bred by Stephen, Act. 7.34. I haue seene, I haue seene the affliction of my people which is in Egypt, and I haue heard their groning: implying thereby, that when they were able to do no more, yet the holy Spirit of God made them able to sigh and to grone to God.

And indeed the holy Spirit of God once vouchsafed to Gods children, he neuer altogether forsakes them, Reason. but euen when Gods children thinke 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 vphold them. And so when they are plonged into such distresse, and are in such great af­flictions as they are to seeke how to go to God in prayer, and they cannot open their mouthes to vtter words to God, then doth the holy Spirit of God secretly worke in them, and en­able them in some sort to seeke to the Lord, and at least to sigh and grone to God.

And this for vse, Vse. puts downe a difference betweene Gods children and carnall persons in the time of great distresse. A difference betweene Gods childrē & carnal per­sons in time of great di­stresse, disco­uered. Though Gods children be in so great distresse as they are to seeke how to go to God in prayer, and they cannot open their mouthes to God in the words of prayer; yet then they are not altogether destitute of helpe, they haue then the holy Spirit of God by his secret worke enabling them to sigh and to grone to the Lord: but it is not so, neither can it be so with carnall persons. Howsoeuer a carnall person may and doth sometimes vnder some great distresse sigh and grone, and weepe and howle, yet his sighing and groning comes not from the secret worke of the holy Spirit of God enabling him so to do, he is altogether voide of the Spirit of God, and his sighing and groning is onely a worke of nature. A bruite beast many times grones vnder the burthen that lyes on it, out of a sense and feeling of the weight of it: and so is it with carnall persons, their sighing and their groning in the time [Page 586] of great distresse, it comes onely from the worke of nature, and not from the secret worke of the holy Spirit of God, as it doth in Gods children.

Quest. If any aske: how shall I know that my sighing and my gro­ning in the time of my great distresse comes from the secret worke of the holy Spirit of God, and is not onely a worke of nature in me, that I may take comfort in it?

Answ. I answer. Thou shalt know it by these two things.

Two things by which we may know that our sigh­ing and gro­ning in time of great di­stresse comes frō the roote of Gods Spi­rit.First, if so be thy sighing and thy groning come not onely out of thy present paine and grieuance, but also out of a true sense and feeling of thy sinnes, and out of a true sorrow for thy sinnes.

And againe, secondly, if so be thou find that in thy sighing and thy groning thou drawest neare to God, desiring from him pardon of thy sinnes, and from him ease, comfort, and re­freshing. By these two things trie thy sighing and thy gro­ning in the time of thy great distresse: and if thou finde that then thy sighing and thy groning is not onely a worke of na­ture coming out of thy present paine and grieuance, but al­so out of a true sense and feeling of thy sinnes, and out of a true sorrow for thy sinnes, and that in thy sighing and thy groning thou drawest neare to God, comfort thy selfe, that sighing and that groning of thine is from the secret worke 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 it selfe maketh request for vs: that is, he enableth vs to make request to God for our selues, and then subioynes, with sighes which cannot be expressed: that is, with such sighes and grones as we Doct. 7 are not able to vtter by speech, and to expresse by words: we may easily gather thus much.

That the verie sighes and grones of the hearts of Gods children in the time of their great troubles and distresses, are effectuall prayers to God. The verie sighes and grones of Gods childrē in their great afflictions are effectuall prayers to God. When the spirits of Gods children are so daunted and so ouerwhelmed in the time of their af­flictions and trials, as they are not able to vtter a word to God in prayer, then are the verie sighes, and sobs, and grones [Page 587] of their hearts, lowd and strong cries in the eares of the Lord. And thus speakes the Lord expresly, Exod. 14.15. Wherefore cryest thou, saith the Lord to Moses, when Moses spake neuer a word, but onely prayed to the Lord in his heart, and the se­cret lifting vp of his heart and inward grones of it were lowd cries in the eares of the Lord. 1. Sam. 1.13. it is said, that Han­nah spake in her heart, her lips did moue onely, but her voice was not heard: and yet she saith verse 15. that she had powred out her soule before the Lord: she made a verie effectuall prayer to the Lord. Isai. 38.14. Hezechiah saith, that in the time of his great sicknesse his prayer was like the mourning of a doue: and yet was that prayer of his verie effectuall and preuailed with the Lord. And we reade Psal. 10.17. that the Lord heares the desire of the poore. And againe, Psal. 145.19. that he will fulfill the de­sire of them that feare him: he also will heare their crie, and will saue them. Euen the verie desires, and the verie sighes and grones of the hearts of the poore Saints and seruants of God in their afflictions, they being not able to open their mouthes to God, are effectuall prayers to God, and are accepted of the Lord: for why,

True prayer pleasing to God, is not lip-labour, Reason. but the la­bour of the heart, and it is not vttering of the words of praier, though with a lowd voice and with great eloquence that the Lord likes of; indeed it is but meere babling and for­mall, vnlesse it come from a feeling heart: and prayer is not to be measured either by the number of words, or by the fine­nesse of them, but by the earnest desire of the heart, and by the sighes and grones of the heart. Therefore doubtlesse the verie sighes and grones of the hearts of Gods children in the time of their great troubles and trials, they being then not able to vtter the words of prayer, are effectuall prayers to God, and are lowd and strong cries in the eares of the Lord.

And this for the vse, Vse. affoords matter of singular comfort to all Gods children; it may cheere them vp in the time of their greatest trials and afflictions. A sweete cō ­fort to Gods children in time of their greatest af­flictions. What though it be so that a child of God be in the hands of cruell persecutors and ty­rants, and they deale most hardly with him, and lay loade of [Page 588] torments and tortures on him, yea so presse him downe as he is not able to vtter a word, yet they cannot hinder him from hauing accesse to the Lord, he can sigh and grone to the Lord: yea the more weight of torments they lay on him, the more doth his sighes and grones increase so long as there is life in his bodie. And suppose they cut his tongue out of his head, yet his heart can still sigh and grone to the Lord, and his sighes and grones are lowd and strong cries in the eares of the Lord. And be it so that a child of God lyes on his bed of sicknesse, and is so weake as his speech failes him, or is so full of paine as that the bitternesse of his paines doth swallow vp his words, and he is not able to vtter a word in prayer to God, yet let him consider, that if he do but sigh and grone to the Lord, his verie sighes and grones are effectuall prayers and lowd cryes in the eares of the Lord, and do moue the Lord to much pitie and compassion towards him. Yea know to thy comfort, thou that art a child of God, thou being vnder the hand of God in sicknesse, and so weakened in thy bodie, or so oppressed with paine, as thou art not able to vtter a word in prayer to God, yet thou sighing and groning to the Lord, thy sighes and grones do make as it were the holy bowels of the Lord to earne within him, as the Lord himselfe speakes, Ier. 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 sicke child, his child being an infant not able to tell where the paine lyes, nor to aske the things that it would haue and wants, but lyes panting and groning, and looking on the father with waterie eyes, oh it makes the fathers bo­wels earne within him exceedingly, and it doubles his pittie and compassion towards his child. Much more is it so with the Lord, he is the Father of mercie, and the God of all pitie and compassion; and he looking on his poore child so weake­ned in bodie, or so oppressed with paine, as he is not able to expresse and to make knowne by words, but lyes sighing and groning vnder the burthen, doubtlesse his holy bowels are then much more enlarged towards his child, and he is then much more moued with pitie and compassion towards his [Page 589] child, then any earthly father, though he be of most tender bowels, can be towards his child. And that may yeeld matter of sweet comfort to euery poore child of God, when he is vn­der the hand of God in so great affliction as he is not able to speake, but his tongue cleaues to the roofe of his mouth, and his words are swallowed vp; yet he sighing and groning to the Lord, his very sighes and grones are loud and strong cries in the eares of the Lord: and the consideration of that may minister matter of singular comfort to him. A necessarie caueat. 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 thinke that a mentall prayer is sufficient at all times, and to pleade as some gracelesse 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 prayes to God in his heart, and he can pray to God in his bed halfe awake and halfe asleepe. If any so ga­ther from this ground of comfort, he sauours it not to his comfort and saluation, but to his hurt and damnation. Re­member we this, that then are the desires of the heart and the sighes and grones of a child of God, effectuall prayers to God and accepted of the Lord, when through the greatnesse of the affliction, and the bitternesse of the paine, his mouth is not a­ble to vtter a word in prayer to God: then are the sighes, and sobs, & gronings of the heart of a child of God, loud cries in the eares of the Lord. That is to be thought on for the com­fort of euery poore child of God, onely then when he is vnder the hand of God in some grieuous affliction, and cannot o­pen his mouth to vtter the words of prayer to the Lord. Come we now to the 27. verse.

IN this verse (as heretofore I haue shewed) is layd before vs the fruite and successe of those prayers and sighes that are sent forth by the helpe of the Spirit, as namely: That they are knowne and accepted of the Lord, whom the Apostle describeth by his speciall propertie, that he is the searcher of hearts: But he that searcheth the hearts, knoweth what is the meaning of the Spirit. Then he further proues, that those prayers and sighes are knowne and accepted of the Lord, because they are the prayers of the Saints, who are deare 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 layd forth the gene­rall matter of this verse; let vs now examine the words of it, touching the sence 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 containe the cause of that which followeth, that he knowes 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 vse 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 knowes them most perfectly, euen as exactly and perfectly, yea more exactly and perfectly then men do things they haue searched 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 vnderstand the soules of men, and whatsoeuer is [Page 591] in their soules, euen 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 approueth of them; for so the word giuen to God sometimes signifies, as Psal. 1.6. The Lord knoweth the way of the righteous, that is, he approueth 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 sighes 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 it selfe maketh request for vs. The holy Spi­rit of God himselfe causeth vs, and stirs vs vp, and makes vs able to make request to God for our selues, with such sighes and grones as we are not able to expresse or vtter by words, and so none can know the meaning of them: and then he sub­ioynes 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 owne good Spirit, in those sighes and grones stirred vp by him in the hearts of his children, and thus we expounded the word, verse 6. Rom. 8.6. of this Chapter [...]. For he maketh request, that is, the same holy Spirit of God, causeth and stirs vp, and enableth such as are cleansed by the bloud 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 themselues according to God, so the words are, [...]; 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. Ioh. 5.14. This is the assurance that we haue in him, that if we aske any thing according to his will he hea­reth vs. Thus then we are to conceiue the Apostles meaning in the words of this verse, as if he had said:

But God who most exactly and most perfectly knowes the secret thoughts, imaginations, purposes and intents of the minds of men, and all inward motions of their wils, euen their desires and affe­ctions, [Page 592] as it were by narrow searching into them, yea who knowes them more perfectly thē men do things they haue sought out by most diligent and most narrow search: he knowes what is the mind, mea­ning, and will, and desire of his owne good Spirit in those sighes and grones stird vp by him in the hearts of his children, and he approues of them: for that good Spirit of his causeth and stirs vp, and ena­bleth such as are cleansed by the bloud of Christ, and sanctified by his grace, and are the Saints and children of God, to make request to God for themselues, and that according to the will of God, euen 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 giuen 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.

Doct. 1 That God perfectly knowes the secret thoughts, imagina­tions, God perfectly knowes 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 thinke, and what they affect, and he alone is the searcher of the hearts of men, and he alone knowes what is in the minds and hearts of men, and he alone is priuie to whatsoeuer they thinke 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. Iob 42.2. saith Iob, There is no thought hid from thee. And Dauid 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 trie the reines. Prou. 15.11. Hell and destruction are before the Lord: how much more the hearts of the sonnes of men? Acts 1.24. the Apostles in their prayer say, Thou Lord which knowest the hearts of all men. And many other places testifie thus much, that the Lord perfectly knowes 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 whatsoeuer men thinke or affect, and none but he. And [Page 593] the reasons of it are these.

First, Gods knowledge is infinite, and he knowes the na­ture, Reason 1 reason, and causes of all things, as Heb. 4.13. All things are naked and open vnto his eyes, or as the word [...] signifies, anatomized before him.

Secondly, the Lord made the heart of man, and there­fore Reason 2 must needs know it: so reasons the Psalmist, Psal. 94.9.10. and his argument is vndeniable, He that plan­ted the eare, shall he not heare? or he that formed the eye, shall he not see? he that teacheth man knowledge, shall he not know? And then he subioynes, verse 11. The Lord knoweth the thoughts of man.

And thirdly, the Lord at the day of iudgement will lighten Reason 3 things that are hid in darknesse, and make the counsels of the hearts manifest, and as the Preacher saith, Eccles. 12.14. God will then bring euery secret thing to iudgement: and therefore out of question he knowes euery secret thing, and he is priuie to the most secret thoughts and motions of the mindes and hearts of men, and he perfectly knowes them, and he alone is acquainted with whatsoeuer men thinke or affect, and none but he. If any say, Obiect. it seemes that Satan knowes the thoughts and inward motions of mens hearts, in that he commonly fits his temptations to their naturall inclinations; as he tempts the sanguine to lightnesse & scurrilitie, the melancholicke to vnprofitable lumpishnesse, and to strange and foolish con­ceits, the cholericke to wrath and furie, the phlegmaticke to sloth and drowsinesse, and such like.

I answer: Satan being a subtill spirit, Answ. by obseruing mens complexions and constitutions of their bodies, may and doth guesse at their inward dispositions, and accordingly he sets his temptations; yet he knowes not the thoughts of men till some way or other they be discouered, as by signes, by words, by writings, or by actions: it is proper to God alone to know the thoughts of mens hearts before they be vttered, or some way or other discouered, as Dauid saith, Psal. 139.2. He knowes them afarre off, in the very conception of them, before they be vttered, and he alone perfectly knowes all the thoughts of [Page 594] Ʋse 1 men at all times.

Now then to make vse of this, it is a point of large and of excellent vse. And first the consideration of this truth may serue as a bridle to keepe men backe from iudging the hearts of others, and from taking on them to iudge their hearts to be naught whose liues they see to be holy and good, Reproofe of such as iudge their hearts to be naught, whose liues they see to be holy & good. and they see no apparent euill from them. Indeed I grant that a man may lawfully iudge one that is openly vile and prophane, to be as he is, and as he sees him, to be a ruffian, to be a drun­kard, and such like. Though prophane persons would faine hide themselues vnder this couert, that forsooth you must not iudge: and do you know my heart? yet such an one may law­fully be so iudged 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 gracelesse persons, to take on them to iudge such as are holy and religious, and vnreprouea­ble, euen to iudge of their inwards, of their very hearts, and to censure them to be hypocrites and dissemblers. Well, con­sider it whosoeuer thou art, seest thou one holy and religious, and one endeuouring to keepe 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 iudge such an one to be an hypocrite? thou takest on thee the place and office of God himselfe, 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 seate thy selfe in his chaire, and in his seate of iudgement, thou takest a wrong course, yea a course that will bring downe vengeance from God on thine owne soule; the Lord cannot endure it, that thou shouldest incroach on his right, and on his peculiar: and thou so do­ing he is stronger then thou, and he will iustle thee downe to the bottome of hell; and therefore take heed of it: Who art thou that iudgest another mans seruant? he standeth or falleth to Ʋse 2 his owne master, yea he shall be established, for God is able to make him stand, It is not enough to auoid open grosse sinnes, and to retaine foule bosome sinnes. Rom. 14.4.

Againe, this truth, that God perfectly knowes the secret thoughts, imaginations, intents and purposes of the minds [Page 595] of men, and is acquainted with all the inward motions of their hearts, ought to teach vs not to please our selues onely in this, that we auoid open grosse sinnes, such as would blot and blemish our liues in the sight of men, when notwithstan­ding we haue within vs foule bosome sinnes, and our hearts are defiled with wicked and vngodly thoughts, thoughts of pride, of selfe-loue, of couetousnesse, of malice, of vnclean­nesse, and such like. If we so do, we deceiue our selues, the Lord sees and knowes, not onely outward grosse sinnes, but the most inward and hidden corruptions of our hearts. Yea consider with thy selfe, that the Lord knowes thine heart more perfectly then thou thy selfe dost or canst do, though thou be most carefull in searching into it; and that made Da­uid crie out, Psal. 19.12. Cleanse me from my secret faults: and therefore be thou carefull, not onely to auoyd open grosse sinnes, but also to purge thine heart of all wicked thoughts, and remember this, that the Lord sees them, and knowes them, and will bring euery secret thing to iudgement. Yea, the ground of truth now deliuered must teach vs, not onely to do good duties, (an hypocrite may do them) but we must labour to approue our soules to God in the doing of them. For why, the Lord sees and knowes thy inwards, he knowes with what heart thou comest to the Church, yea with what heart thou hearest the word, and receiuest the Sacraments, with what heart thou prayest in publicke or in priuate, with what heart thou dost any good dutie, whether thou dost it in sinceritie of heart, in conscience and obedience to the com­mandement of God, in reuerence to his holy maiestie, with a heart seeking his glorie, and whether thou do it with an heart prepared, or for fashion & custome, or no, as thousands do: they come before the Lord, they seeme to be willing to heare his word and to do it, but if one were able to looke into their hearts, he should see that they are taken vp with thoughts of the world, yea sometimes with malicious and ill thoughts against the Preacher, especially if he touch them, and reproue them for their darling sinnes. Now how darest thou giue way to such thoughts? the Lord sees them, and he knowes them, [Page 596] thou canst not bleare his eyes, and he seeing them, it is more then if all the men in the world were priuie to them. There­fore labour thou to approue thine heart to the Lord in the doing of euery good dutie. If thine heart witnesse against thee and condemne thee, then as Iohn saith, 1. Ioh. 3.20. God is greater then thine heart, and he will much more condemne thee. Take heed then of halting and dissembling with the Lord.

Ʋse 3 And further, doth the Lord perfectly know the secret thoughts of mens hearts? Here is then matter of comfort for euery sound and single hearted Christian. Comfort for sound and single hearted Christians. Dost thou walke be [...]ore the Lord in truth and in singlenesse of thine heart, though in much weaknesse? Let then the world taxe thee with hypocrisie and dissembling, yet here is thy comfort, the Lord sees and knowes thine vprightnesse. And if thou be able to say with Iob, Iob 16.19. howsoeuer men speake malici­ously against me, yet my witnesse is in the heauen, 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 cleare thine vpright­nesse in the sight of men and Angels. An vpright heart in the sight of God is a precious iewell, it is better worth then all the riches and treasures in the world, it will yeeld comfort when they can yeeld none at all, and when the mouthes of all are open against a man. And that is to be thought on for the comfort of all sincere and single hearted Chri­stians.

Ʋse 4 Now further, is it so that the Lord perfectly knowes the secret thoughts, Terror to such as harbor malice and mischiefe in their hearts against their brethren, and keepe it close so as men cannot dis­cerne it. imaginations, purposes and intents of the minds of men, and all the inward motions of their hearts, and is well acquainted with whatsoeuer men secretly thinke, 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 mischiefe in their hearts a­gainst their brethren, and do cloke it and smooth it ouer, so as men cannot discerne it, and do waite onely for a fit oppor­tunitie to put their mischieuous intents in practise, and espe­cially into such as harbour malice and mischiefe in their [Page 597] hearts against the children of God, and against the deare Saints and seruants of God. Howsoeuer they may hide their malice and their wicked purposes, and their plots to entrap Gods children, and their intent to hurt and to wrong them is hid from the eyes of men, yet the Lord sees them well e­nough, His eyes are as a flame of fire, Reuel. 1.14. And Lamen. 3.59.60.61. the Church appeales to the Lord to iudge her cause being wronged, she saith, The Lord sees all the deuices 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 seeke deepe to hide their coun­sell from the Lord, their workes are in darknesse, and they say, who sees vs? and who knoweth vs? Dost thou, whosoeuer thou art, carrie a cankered heart within thy bosome, an enuious and malicious heart against Gods children, or against any one of them? Canst thou with Cain speake faire and meane ill? Canst thou walke with one as thy brother, and when opportunitie serues cut his throate as an enemie? Consider with thy selfe, the Lord sees and knowes, not onely the wrongs done to his children, but the secret intents of mischiefe, and the very pur­poses of euill against any of his. Yea the diuels in hell can de­uise nothing against his children, but it is euident in his sight, and he knowes it perfectly. And therefore thinke 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 owne bosome & neuer come to light. No, no, thine heart lyes naked and bare before the Lord, and he sees and knowes the malice and mischiefe 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 euerlasting shame. And that may strike a terrour 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 affirme of the Lord, hauing described him to be the searcher of hearts, namely this, that he knowes what is the meaning of the Spirit in those sighes and grones that are stirred vp by him in the hearts of his children, and that he ap­proues [Page 598] of them: whence note we in the first place.

Doct. 2 That he that searcheth the hearts of men, that is God one­ly, God alone knowes the desires of his children in their sighes and grones. he knowes the mind and meaning of his owne good Spi­rit stirring vp sighes and grones in the hearts of his children: God alone is the searcher of the hearts of men, and he alone knowes the desires of his children in their sighes, and grones, and cries of their hearts. And this might be confirmed by all those places before cited, but it is needlesse.

This for the vse Vse. of it, serues as an argument against the in­uocation of Saints departed Inuocation of Saints depar­ted, confuted this life, which the Papists hold and teach, and it beares strongly against it, because prayer sometimes is but a sigh or a grone of the heart, and God who only knowes the secret of the hearts of men, he alone knowes the desires of our hearts in the sighes and grones of them, and therefore to him alone belongs inuocation and prayer, and not to Saints departed. Obiect. But some say, The Saints in hea­uen are with God, and they behold the face of God, and in him they see the desires of our hearts. Answ. That is but a fancie, it hath no footing nor ground in the word of God, the Scrip­ture is plaine against it. Isai. 63.16. it is there said, that Abra­ham who then was departed this life, and was in heauen in his soule, and had the sight of God in his soule, was ignorant of the Church and people of God: Doubtlesse thou art our fa­ther, though Abraham be ignorant of vs, and Israel know vs not. And therefore inuocation of Saints departed whatsoeuer the Papists call it, is flat idolatrie.

Now in that the Apostle saith, God who searcheth the heart knowes what is the meaning of the Spirit; these words being vnderstood as we haue expounded them, thence we are further giuen to vnderstand thus much.

Doct. 3 That God who perfectly knowes the secrets of mens hearts, he onely knowes the meaning of those vnutterable sighes and grones that are stirred vp in the hearts of his chil­dren by his good Spirit in the time of their great afflictions, and he also approues of them: God onely knowes the meaning of those vnutte­rable sighes and grones that are in the hearts of his children in time of their great afflicti­on, and he also approues of them. both the meaning of those sighes that Gods children send forth when they are vnder the hand of God in great distresse, and are not able to vtter and [Page 599] expresse by words is knowne 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 groning being vnder grieuous bondage, The Lord heard their mone: he both knew the meaning of their sighes, and he was well pleased with them, yea the Lord so accepted of them, as Moses saith, Numb. 20.16. That he sent his Angell and deliuered them out of their thraldome and bondage. And hence it is that the Lord saith, He will vp, Psal. 12.5. and he will arise for the sighes of the poore, euen because of the sighes and grones of his poore children in their great distresse; he takes notice of them, and he re­gards them. Yea the Psalmist saith, Psal. 102.19. The Lord looks downe from the height of his sanctuarie, out of the heauen did the Lord behold the earth: And then verse 20. That he may heare the mourning of the prisoner: euen the mourning and groning of such as are in great affliction. Lamen. 3.56. the Church being in great distresse, she prayes thus, Stop not thine eare from my sigh and from my crie. And it is worth our marking that we find, Psal. 56.8. Dauid being in a great straite, and grieuously distressed, he prayes thus to the Lord, Put my teares into thy bottle, are they not written in thy register? thereby implying, that the Lord hath as it were a bottle wherein he keepes the teares of his distressed children, and he keepes them in re­membrance as in a register, and they fall not in vaine from the eyes of his children: and so doubtlesse he both knowes the meaning of those vnexpressable sighes that are stirred vp in the hearts of his children by his owne good Spirit in the time of their affliction and distresse, and he also approues of them, and they are pleasing to him. And the reasons are here giuen by the Apostle in the words following.

They are the sighes and grones of his Saints and deare chil­dren. Reason 1

And they come from his good Spirit, euen from the Spirit Reason 2 of grace.

And they are requests made according to the will of God. Reason 3

And this truth to make vse Vse. of it, may serue as a ground of speciall comfort to Gods children, Speciall com­fort to Gods children in some parti­cular cases. Case 1. and that in some particu­lar [Page 600] cases, as first this.

Do Gods children liue in an euill and dangerous time, in a time of great trouble and persecution, & are much wrong­ed and grieuously oppressed, and they dare not open their mouthes to make their complaint to men, but it is wisedome for them to be silent, as the Prophet saith? Amos 5.13. It is an euill time, and the prudent will keepe silence. Yea is it so that they dare not open their mouthes 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 priuate place where they might powre out their complaints to God in the words of prayer? Yet they may then send vp to heauen their minds and meanings, and their complaints in sighes and grones, and that in the presence of their most malicious and spitefull enemies, and in the hearing of their cruell persecutors. And though their enemies and persecutors cannot vnderstand what they meane by their sighes, and they are not able to diue so far, yet the Lord who is the searcher of y ^e heart, he both knowes the meaning of those sighes & grones stirred vp in their hearts by his owne good Spirit, and he approues of them: and doubt­lesse he will not let them returne emptie into their bosomes.

2 Againe, it may be the case is so with a child of God, he be­ing vnder the hand of God in great distresse, as though he go about to pray to the Lord, and he thinkes with him­selfe, surely this or that I will craue at the hands of God, and yet by reason of weakenesse and shortnesse of his memorie, or through the distemper of his bodie, some thing that he meant to pray for is forgotten, and he onely sighes and grones to God, the holy Spirit of God stirring him vp so to do, shall that forgetfulnesse preiudice him in his suite to the Lord? No, no, though he haue forgotten the thing that he meant to aske, yet the Lord who searcheth the hearts of men, he knowes what he would haue well inough, euen by his sighes and grones; and those sighes and grones of his are not in vaine, they vanish not away as smoke in the aire: no, they ascend vp to the Lord in heauen, and he is able to find out the meaning of his owne good Spirit in them: and that may be matter of [Page 601] great comfort to a child of God in that particular case. Yet let none hereupon take occasion willingly to let his minde wander from the things he prayes for, and to pray carelesly and loosely; if he so do, he offers the sacrifice of a foole, Eccles. 5.17. Labour thou to keepe thy mind close to the things thou prayest for, and in praying, set thy selfe seriously to mind what thou crauest at the hands of the Lord; and then if through the weakenesse of thy memorie, or some distemper of thy bodie by some sudden pang, thou forget some thing thou didst pur­pose to pray for, yet thou sighing and groning in regard of thy forgetfulnesse, the Lord will passe by thy weakenesse, and he knowes well inough what thou wouldst haue by thy sighes and grones, and he will accept of them as pleasing to him, and as if thou hadst made thy case knowne 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 proues that the prayers and sighes of Gods children, sent forth by the helpe of the Spirit of God, are knowne and ac­cepted of the Lord: as first this, That they are the prayers and sighes 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 vp, and enableth such as are clean­sed by the bloud of Christ, and sanctified by his grace, and re­newed to the image of God, to make requests to God for themselues. Now from hence in that the Apostle brings this as a reason why the prayers and sighes of Gods children are knowne and accepted of the Lord, because they are the pray­ers and the sighes of the Saints, of such as are cleansed by the bloud of Christ, and sanctified by his grace, we are giuen to vnderstand thus much.

That the prayers and sighes of such as are sanctified, and Doct. 4 onely of such as are sanctified by the holy Spirit of God, Onely the prayers and sighes 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 sighes of the Saints of God, who are deare and precious in the sight of God, are the prayers and sighes the Lord ap­proues [Page 602] of, and the prayers and sighes that are auaileable with the Lord. And to this purpose we haue plentifull euidence of Scripture. Prou. 15.8. Salomon saith in expresse termes, The prayer of the righteous is acceptable to the Lord. And so saith the Apostle, Iam. 5.16. The prayer of a righteous man auaileth much: it is of great force with the Lord. Iob 42.8. the Lord himself bids Iobs friends offer burnt offerings for themselues, and withall he tels them, that his seruant Iob should pray for them: who being an holy man he would accept of his prayers for them. Psal. 66.18.19. saith Dauid, If I regard wickednesse in mine heart, the Lord will not heare me: but God hath heard me, and considered the voice of my prayer: As if he had said, I not re­garding wickednes in my heart, the Lord hath heard me. And hence it is that the Apostle exhorts, 1. Tim. 2.8. That men lift vp pure hands in prayer to God. And 2. Tim. 2.19. That euerie one that calleth on the name of Christ, should depart from iniquitie. And this Dauid professeth that he would do when he came to the Lords altar, Psal. 26.6. I will wash mine hands in innocen­cie O Lord, and compasse 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 hide his eyes from them: and though they should make long prayers, he would not heare, because their hands were full of bloud: they were defi­led, and came before him in their bloud. 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 sighes of the Saints of God, euen 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 sighes that the Lord approues of, and that are auaileable with the Lord: and the reasons and grounds of it are these.

Reason 1 First the Saints of God are the onely fit persons to pray to God, their persons onely are pleasing to God, and deare to his holy maiestie; his fauour and countenance being onely towards them that beare his image, and are like to him in a measure of holinesse.

And againe, onely the Saints of God haue the grace of Reason 2 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 Reason 3 Christ, and made sweet with the sweet incense of his media­tion, Reuel. 8.4. and in his mediation the Lord is well plea­sed, and delighted with the prayers of his Saints. And there­fore doubtlesse on these grounds we may set downe this for a certaine 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 sighes the Lord likes of, and are auaileable with the Lord.

But haply some will say, Obiect. The Lord sometimes heares the cries and grones of the wicked and vngodly: and therefore it seemes that their prayers and sighes are sometimes auaile­able with the Lord.

I answer. Answ. It is true, the Lord sometimes out of the abun­dance of his mercie, heares the cries and grones of the wic­ked, not because their prayers & sighes do please him, but for the execution of his iustice on such as wrong them, and deale hardly with them, regarding their cause, namely, their wrongs and oppressions, not their persons nor prayers. And againe, if the wicked do obtaine the good things from God that they pray for, yet they are but temporarie good things, as restrai­ning grace at the best, and they receiue them not truly and properly to their owne good, but rather to the good of o­thers, and they do fearefully abuse them to their owne hurt and destruction. Ʋse 1

Now then for the vse of the point, first this truth now de­liuered is to be thought on by all wicked and prophane per­sons, and by all impenitent sinners: That wicked and impeni­tent persons cannot possi­bly finde cō ­fort in see­king to God in prayer in time of their need, disco­uered. it serues to discouer 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 distresse: for why, onely the prayers and sighes of the [Page 604] 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 auaileable with the Lord. And therefore doubtlesse the prayers and sighes of wicked and prophane persons are not pleasing to the Lord: the holy Ghost makes it knowne in expresse termes, that their prayers are abhominable, Prou. 15.8. the Lord abhors their sighes, and what comfort then can they find in going to the Lord in prayer in the time of their need and distresse? and the case of wicked and gracelesse persons in the time of their great distresse is miserable and fearefull. And consider it thou that art a prophane 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 distresse, which Gods children find to be a speciall meanes of comfort to them in their grea­test afflictions: namely, prayer, and sighing, and groning to the Lord. Thou thinkest within thy selfe (as not long since I shewed) that though now thou go on in a course of sinne, ad­ding sinne to sinne, yet when sicknesse comes, and when the hand of God shall be heauie on thee, thou wilt then go to God in prayer, and thou wilt then call to God for mercie. Alas thou maist be cut short, and not able to open thy mouth to the Lord: but admit thou be able to sigh and grone, yea to roare, and crie, and yell, yea to vtter 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 heare thee, as he threatens, Ezech. 8.18. Thy sighing and thy groning are not the sighes and grones of a Saint and an holy one, but the sighes and grones of a prophane one, and they are odious and hatefull to the Lord. And it is iust with the Lord in the time of thy need, and in the time of thy distresse, to reiect thy sighes and grones, and not to regard them, because thou refusest to heare him when he cals to thee in the ministerie of his word; as Salomon saith, Prou. 28.9. He that turneth away his eare from hearing the Law, euen his prayer shall be abhominable. And there­fore thinke not thou, whosoeuer thou art, that art hardened in [Page 605] thy sinnes, and wilt not be reformed, that thou shalt find com­fort in going to the Lord in prayer in the time of thy distresse. No, no, though thou then call and crie 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, Obiect. 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 naturall estate, and yet go on in a course of sinne, to humble themselues and to pray to the Lord? I answer: Answ. we labour to bring them, if it be possible, to a thorow humilia­tion for their sinnes, and to seeke to the Lord for mercie with broken hearts, and if any be throughly wrought on by that meanes, and be stirred vp to pray to the Lord with a true fee­ling of his want, euen of his want of grace and mercie, 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 vse.

Is it so that onely the prayers of the Saints, of such as are Ʋse 2 sanctified by the holy Spirit of God, The right way to find comfort in our sighes, & grones, 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, whosoeuer 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, neuer rest till thou find that thou hast a measure of true grace & holinesse in thee, and that thou art in some measure sancti­fied: looke how much grace and holinesse thou hast, so much comfort shalt thou find in thy sighes, and grones, and prayers, to the Lord. Not that the Lord regards and heares thy pra­yers for the merit of any goodnesse or holinesse in thee, but that grace and holinesse that is in thee, is an euidence to the comfort of thine owne soule, that thou art cleansed in the bloud 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 sighes are pleasing to God, and auaileable with the Lord. Yea thou maist thereupon conclude, to the comfort of thine owne soule, that thy sighes, and thy feeble and weake prayers, are [Page 606] accepted of the Lord, and the Lord takes notice of them, and is well pleased with them, as a naturall mother takes notice of the crie and stammering voice of her owne infant, and likes that better then she doth the plaine speech of an hundred o­ther children: so certainly the Lord is better pleased with the sighes and grones, 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 euery one, whosoeuer he be that finds true grace and holinesse in himselfe.

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.

Doct. 5 That prayer is a worke of the holy Spirit of God in the Saints, Prayer is a worke 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 moued and stirred vp to pray, euen by the worke of the holy Spirit of God, and they cannot of themselues pray as they ought, vn­lesse they be helped by the holy Spirit of God; and therefore Iude in his Epistle verse 20. exhorts true beleeuers to pray in the holy Ghost, that is, by the power and helpe of the holy Ghost. And indeed vnlesse the Lord giue the second grace as well as the first grace, and a continuall supply of grace to his children, they can do no good thing, as Christ saith, Ioh. 15.5. Without me ye can do nothing: and it is God who giueth both the will and the deed, of his owne good pleasure. Philip. 2.13.

And this for vse Ʋse. meets with that erronious conceit of the Papists, The popish error, that a man before conuersion may turne himselfe to seeke to the Lord, met withall. who teach that a man before his conuersion may turne himselfe to seeke to the Lord, and may set himselfe to seeke the face and fauour of God. It cannot be: the best of Gods children, such as haue the greatest measure of holinesse, cannot of themselues pray as they ought, vnlesse they be hel­ped by the holy Spirit of God: and therefore it cannot possi­bly be, that a man in his naturall state should be able to set [Page 607] himselfe to seeke the Lord in prayer. It is an idle fancie, and take we notice on this ground of truth, that it is no easie mat­ter to pray as we ought. No easie mat­ter to pray as we ought. Indeed to pray formally, and to say prayers (as some vse to speake,) is an easie matter, but to pray truly, with knowledge, with faith, with feeling, and the like, is a speciall worke of grace, and of the holy Spirit of God, and therefore when we set on the exercise of prayer, we are to craue the assistance of the holy Spirit of God.

Now further, it is not to be passed by without obseruation, we are to marke it, that the Apostle here stiles them whom the holy Spirit of God causeth, and stirreth vp, and enableth, such as are cleansed by the bloud of Christ, and sanctified by his grace, and are the children of God, to make request to God for themselues, 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 Doct. 6 men and women whose soules are glorified in heauen, Such as are truly sancti­fied, liuing yet on the earth, may truly be called Saints. but also to such as are truly sanctified liuing 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 liuing yet on the earth, may truly be called Saints. So Dauid calls them in expresse tearmes, Psal. 16.3. My weldoing extendeth not to thee, but to the Saints that are in the earth. And we find that the Apostles do vsually stile those to whō they write their Epistles, by the name of Saints, Rom. 1.7. To all you that be at Rome, beloued 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 giuen to such as are truly sanctified by the holy Spirit of God, and renewd according to his image in some measure of holinesse, yet liuing on the face of the earth.

And if any say: Quest. But how can they who liue here on the face of the earth be truly called Saints, seeing they haue not here a [Page 608] perfection of holinesse, but holinesse in part, and sinne and corruption still in part abiding in them?

I answer, 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 sinne and corruption that still abides in them in part, is daily weakened and diminished, and shall one day be rooted out of them and vtterly abolished. And it is an vsuall thing to giue a man his denomination or name from his better part, and it may be truly giuen 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.

Ʋse 1 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 thinke are glorified in heauen, The Papists cōfuted, who hold none to be Saints, but such as are glorified in heauen. and are canonized by their Pope for Saints, who in all likelihood doth many times canonize those for Saints who are damned in hell.

Againe, is this a truth that the name of Saints may be truly Ʋse 2 giuen to such as are truly sanctified, & renewed according to Gods image in a measure of holinesse, yet liuing on the face of the earth? The wicked­nesse of those who vse the name of Saint as a title of disgrace and mockage, dis­couered. What vile monsters then are they amongst men, who vse the name of Saint, and the name of holy one, as a title of disgrace or mockage, and of scorne and derision, and as a name of reproach? and what is more vsuall with the diuels whelpes (they are indeed no better then hell-hounds) who barke against such as are truly sanctified? I say what is more v­suall with them, then to reproch 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 fearefull height of impietie are men come to, that they dare thus open their mouthes a­gainst holinesse, which is a thing the Lord calls for, and com­mands in his word, and workes in the hearts of all that be­long to him, and approues, and without which no man shall euer see the face of God to his comfort! Dost thou, whosoe­uer [Page 609] thou art, mocke at holinesse? Dost thou vse the name of Saint or of holy one, as a title of disgrace, and as a name of reproch? It is a plaine euidence against thee, that thou art farre from holinesse, yea it makes knowne thou art led by the spirit of the bottomlesse pit, who is an vtter enemie to God and to all goodnesse, and that thou art in the gall of bitternesse and in the bond of iniquitie, as Act. 8.23. And know it for a cer­taine truth, thou thy selfe must be that which now thou ma­kest a mocke and a scorne of, euen a Saint here in this world, or else thou shalt neuer be a Saint in heauen: and say not thou as some vse 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 neuer come to be in the number of Saints in the glorie of heauen.

Come we now to a second reason, by which the Apostle proues, that the prayers and sighes of Gods children are knowne and accepted of the Lord, in the last words of the verse, According to God, or according to the will of God: euen ac­cording to the will of God reuealed 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 Doct. 7 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 reuealed in his word, both for the matter and for the manner of them. And we haue expresse testimonie of Scripture to this purpose. 1. Ioh. 5.14. This (saith Saint Iohn) is the assurance that we haue in him, that if we aske any thing according to his will he heareth vs: whatsoe­uer we aske agreeable to the will of God we are sure to re­ceiue it. And the Apostle Iam. 4.3. he saith, Ye aske and receiue not: and then he subioynes, as the reason of it, because ye aske amisse: as if he had said, you are not carefull to frame your re­quests and your petitions aright, and according to the will of God, and therefore you obtaine not the things you pray for.

And the reasons & grounds of this, that onely such prayers [Page 610] are pleasing to God as are made according to the will of God, are these.

Reason 1 First the will of God reuealed in his word, is the rule of all good actions, both of pietie towards God, and of loue to­wards men; and prayer being an act of pietie, 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 reuea­led in his word.

Reason 2 And secondly, those prayers must needs be accepted of the Lord, and be pleasing to him, that are framed according to his owne mind, and according to his owne good will made knowne to vs in his word; his word being his eternall truth and vnchangeable as his holy Maiestie: and as he cannot de­nie himselfe, so he cannot denie his owne good will made knowne in his word. And therefore doubtlesse, prayers made according to the will of God reuealed 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 vse.

Ʋse 1 First, on this ground of truth we may easily see, that they deceiue themselues, Prayers made according to mens owne fancies can­not please God. who thinke that the Lord likes of their prayers, when indeed they frame their prayers according to their owne 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 vs 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 successe 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 successe in it? Hast thou got wealth by vnlawfull, damnable, and cursed meanes, by fraud, by deceit, by cosinage, by lying, by stealing, by vsurie, and such like? and dost thou pray for a [Page 611] blessing on that wealth? Surely thy prayers are not framed according to the holy will of God, and they are so farre from being pleasing to the Lord, as that they are odious and abho­minable to his holy Maiestie: yea thou so praying, thou dost fearefully take Gods name in vaine, and so call for a curse on thine owne soule: and therefore take heed of it.

And for a second vse, on the ground of truth now deliue­red, Ʋse 2 we are to be informed in our dutie, 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 looke that our prayers be framed and made according to the will of God reuealed 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 heauen a blessing on thee? Then looke thou to it, that they be framed according to the will of God reuealed in his word: craue thou nothing at the hands of God, but that which thou hast warrant for in the holy word of God, and craue it as the Lord would haue thee to seeke 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 concerne the glorie of God, and such things as concerne thine owne good in this life, and thine owne euerlasting saluation in the life to come; and thou must craue 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 saluation, absolutely; and things promised conditionally, with condition, and no further then the Lord in his wisedome sees to be most meete for his owne glorie and the good of his children: as temporall good things, freedome from crosses, freedome from temptations, lesse principall 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 vp in the name of Christ, then doubtlesse they are pleasing to God, and the Lord will accept them, and grant what thou callest for at his hands, so farre forth as shall be for his owne glorie and thy good. Come we now to the 28. verse.

IN this verse our Apostle brings another ar­gument, by which he labours further to arme and to strengthen the beleeuing Romans a­gainst the bitternesse of the crosse, and to perswade them patiently to beare afflictions they should meete withall: and his argument here layd before vs, is taken from the blessed issue that af­flictions haue in respect of true beleeuers: as namely this, they make for their good, and therefore they are to be borne of them with patience and with comfort. Now this argu­ment is deliuered by the Apostle in the generall; that all things worke together for the best to true beleeuers, and therefore their afflictions in this verse more particularly: we haue three things offered to our consideration.

Three thingsFirst, an excellent priuiledge, All things worke together for 1 the best, which the Apostle deliuereth as a certaine knowne truth: We know that all things worke together for the best.

2 Secondly, the persons to whom this priuiledge belongs, whom the Apostle describes by two speciall properties and qualifications, as first they are such as loue God: and secondly, such as are called, vnto them that loue God, euen to them that are called.

3 Thirdly, the ground and cause why this priuiledge belongs to such persons; and that is Gods purpose, We know that all things worke together for the best vnto them that loue God, euen to them that are called of his purpose.

And so we see the drift of the Apostle in this verse, and the generall matter of it. Come we to the opening of the words touching the sence and meaning of them. Also we know. That is, Interpreta­tion. I and you, and all true beleeuers, do know, and that assured­ly, we know it for a certaine and infallible truth, That all [Page 613] things. Some do expound this all, diuerse things, all afflictions and tribulations, all heauie things; which indeed is true, but that exposition is too scant and too narrow: the originall word [...] hath a larger extent and signification: as I take it, it here comprehends all things, both good and bad, both ad­uerse and prosperous, euen whatsoeuer befals man in this world, and whatsoeuer is within him or without him, either good or euill: all Angels, all diuels, all men, both good and bad, all gifts both of bodie and minde, yea all infirmities, weakenesses, defects, and wants both of bodie and mind. And as one saith well, euen those things which haue no nature of their owne, but are corruptions of nature, as sicknesses, disea­ses, and death it selfe, Worke together, or do cooporate or worke. Not with God, as some expound it, for God is not so fitly said to worke with his creatures, nor the creatures with God: but the meaning is, that the things among themselues do con­curre and meete together in working, all things ioyntly to­gether worke to the good of Gods children; and though good things and bad things be opposite and contrarie one to the other in nature, yet they agree and they ioyne together in working for the good of Gods children, and that by the wonderfull power and prouidence of God, and by his wise disposing hand, so ordering and so disposing of them, as Io­seph said to his brethren, Genes. 50.20. When you thought euill against me God disposed it to good, that he might bring to passe as it is this day, and saue much people aliue. For the best. The word in the originall signifies good, ( [...]:) now good is either the good of the naturall being and preseruation, or the good of the estate and condition: and the good estate of men is naturall, ciuill, or spirituall. 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 glorie perfected in the life to come. And so the meaning is, that all things worke together for the best of Gods chil­dren, in regard of their spirituall estate, both for helping for­ward grace and holinesse in them in this life, and also for the furtherance of their eternall happinesse in the life to come. [Page 614] Ʋnto them that loue God. That is, vnto them who loue God simply for himselfe, as the fountaine of all goodnesse, and do rest in him, and in their hearts cleaue to him as the most ab­solute good. Euen to them that are called. For the vnderstan­ding of these words, know that some are called, and that by the voice of God in the ministerie of his word, but they an­swer not the call of God: and of them speakes Christ, Matth. 20.16. Many are called but few are chosen. Others being called by the voice of God in the ministerie of his word, and they answer the call of God, they are effectually called: and these are here meant by the Apostle, euen as many as are by the holy Spirit of God effectually wrought on, and brought through the preaching of the word from ignorance and vn­beliefe 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 originall [...]. The word pur­pose, is not here to be vnderstood of the purpose of man, as some haue taken it, but of Gods purpose: the verses follow­ing plainly shew it so to be vnderstood. Those which he knew before, he also predestinate to be made like to the image of his Son, that he might be the first borne among many brethren. Whom he predestinate, them also he called: and whom he called, them also he iustified: and whom he iustified, them also be glorified. And Gods purpose is his eternall and vnchangeable decree of sauing some, which the Apostle cals Gods owne purpose. 2. Tim. 1.9. Who hath saued vs, and called vs with an holy calling, not accor­ding to our workes, but according to his owne purpose ( [...]) and grace, which was giuen to vs through Christ Iesus before the world was. And the good pleasure of God, Ephes. 1.5. And so the meaning is, euen to them that are called accor­ding to Gods eternall and vnchangeable decree, he hauing purposed in himselfe from all eternitie to bring them to life and saluation. Thus then conceiue we the meaning of the Apostle in the words of this verse, as if he had said.

Also I and you, and all true beleeuers know, and that assuredly, that all things whatsoeuer they be that befall man in this world, whether good or bad, and whatsoeuer is within him, or without [Page 615] him, either good or euill, that all do concurre and meete together in working, and by the wonderfull power and prouidence of God, and by his wise disposing hand, ordering and disposing of them, do ioyntly together worke for the best, euen for the spirituall good estate both of grace here and of glorie hereafter, vnto all such as loue God sim­ply for himselfe, and do rest in him, and in their hearts cleaue to him as the most absolute good; euen to such as are effectually called, and are come out of the state of nature into the state of grace, and by the worke of the holy Spirit of God are brought, through the preaching of the word, from ignorance and vnbeliefe to true know­ledge and faith in Christ: and that according to Gods eternall and vnchangeable decree; he hauing purposed in himselfe from euerla­sting to bring them to life and saluation.

Here obserue we, the Apostle deliuers this priuiledge, that al things worke together for the best vnto thē that loue God, as a knowne truth, a thing certainly knowne to all true belee­uers. He saith not, we hope, or we coniecture, or we wish, but we know, I and you, and all true beleeuers know it, and that assuredly, that all things worke together for the best vnto thē that loue God. The point hence offered it is briefly this.

That such as are true beleeuers, they know, Doct. and that assu­redly, that all things worke together, All true be­leeuers are certainly as­sured, that all things worke together for the best both of themselues and of all that truely loue God, & how they are assu­red of it. and all true beleeuers are certainly assured of this, that all things, yea euen things that their owne naturall reason tels them are aduerse and hurtfull, that those and all other things worke together for the best both of themselues and of all that truly loue the Lord. And this true beleeuers know and are assured of: first by the Scripture, they haue Scripture for it, which they beleeue and giue credit to, as Psal. 119.71. It is good for me that I haue bene afflicted (saith Dauid) that I might learne thy statutes. And it stands on record in the booke of God, and they know it by taking notice of the Lords dealing with his children, and by obseruing of it; as that Ioseph was afflicted, and it turned to his good; that Iob was in great distresse, and the Lord put a good end to his affliction, as the Apostle saith, Iam. 5.11. Ye haue heard of the patience of Iob, and ye haue knowne what end the Lord made. Of Iobs affliction ye haue knowne, that the end [Page 616] was good, and they knew it also by the teaching of the holy Spirit of God: who as he teacheth them other diuine truths, and other secrets of the kingdome of God, and things that are giuen to them of God, 1. Corinth. 2.12. so this amongst the rest, that all things worke together for the best to them that loue God, and thereupon they are able to say with the Preacher, Eccles. 8.12. I know it shall be well with them that feare the Lord, and do reuerence before him.

Ʋse 1 And for the vse of this, on this ground of truth it followes directly and necessarily, Gods childrē may be assu­red of their perseuerance in grace. that Gods children may know it, and may be assured of it, that they shall perseuere in grace to the end, and shall certainly be saued. The Papists hold and teach the contrarie, that Gods children cannot be sure that they shall hold out and continue in grace to the end, and that they shall be saued: for why, because (say they) they cannot be sure that they shall stand fast in the time of affliction, afflicti­ons may diuert them and turne them aside. Now the doctrine deliuered makes good to vs the contrarie, 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 worke to­gether for the best vnto them, euen for the furtherance of grace in them here in this world, and of their glorie and sal­uation 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 perseuere in grace to the end, and that they shall certainly be saued? It must needs be so: and the contrarie held and taught by the Papists, is erronious and false.

Ʋse 2 And for a second vse: Do true beleeuers know, and that assuredly, The happie estate of a child of God discouered. that all things worke together for the best both of themselues and of all that truly loue the Lord? what an happy estate then is a child of God in? A child of God is in such an happie and blessed estate, as he knowes, and is sure of it, what­soeuer befals 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 worke together for the best to him, what need he feare what cometh to him? Though the earth be moued, and [Page 617] though the mountaines fall into the midst of the sea, Psal. 46.2. though heauen and earth come together, doubtlesse on this ground a child of God is exceedingly cheered vp, and com­forted in his greatest affliction; he knowes, and that assured­ly, be things that befall him neuer so crosse and contrarie to his good in the iudgement of flesh and bloud, yet they shall turne to the best to him. And therefore as the Psalmist speakes, Psal. 112.7. He is not afraid of euill tydings, his heart is fixed and beleeueth in the Lord: his heart is fixed in this assu­rance, that all things shall worke together to his good. A wicked man, an vnbeleeuer knowes not this, no, he will not beleeue it, though a man declare it to him; he thinkes the life of a child of God is a most miserable life, because he is for the most part vnder the hand of God in affliction; but true be­leeuers know it, and are sure of it, by the euidence of the word of God, by obseruation and experience, and by the teaching of the holy Spirit of God, that all things shall turne to their good: and what a comfort is that to them? and how should this stirre vs vp 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 himselfe of that which a child of God is sure of, that all things shall worke together for his good.

Let vs now go on in the further handling of this worthie priuiledge: All things worke together for the best: that is, as we shewed, all things whatsoeuer they be that befall man in this world, and whatsoeuer is either within man or without him, whether good or euill, euen all do concurre and meete toge­ther in working by the wonderfull power of God, and by his wise disposing hand, so ordering and so disposing of them, ioyntly together worke for the best to Gods children, in re­gard of their spirituall state, both of grace here, and of glorie hereafter; both for the helping forward of grace and holi­nesse of them in this life, and for the furtherance of their hap­pinesse and glorie in the life to come. Now the point hence offered is in effect, the proposition here layed before vs; and it is this.

Doct. 2 That all things whatsoeuer they be, whether within man or without man, All things whatsoeuer they be, are so ordered by the wonder­full power of God, and by his wise dis­posing hand, as that they worke for the good of the spirituall 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 wonderfull power and prouidence of God, and by his wise disposing hand, as that they worke for the good of the spirituall state of Gods children. Not one or two things, or a few things, nor yet many things, but all things whatsoeuer they be, one and other; and they all concurre and meete in this, the wise disposing hand of God so ordering and so dispo­sing them, that they worke for the good of Gods children, euen for the helping of them forward in grace here in this life, and for the furtherance of their happinesse and glorie in the life to come. It were easie to shew this to be a truth, and no doubt it will easily be yeelded to, that all good things worke for the good of Gods children; as that the good An­gels are ministring spirits for their good, Hebr. 1.14. that good men, whether publike persons, good Magistrates, good Mi­nisters, or the like; or priuate 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, libertie, peace, honour, a good name in the world; and all the good gifts of minde or bodie, as beautie, strength, wit, learning, knowledge, memorie, and especially gifts sanctified; yea the good gifts in wicked men, modestie, ciuilitie, temperance, sobrietie, chastitie, and the like, though they do abuse them, and haue not grace to make them good to themselues, that these and all other good things whatso­euer they be, worke for the good of Gods children, it will easily be granted: I will not therefore insist in them, but ra­ther labour to shew, that all euill things, euen 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 worke for the good of Gods children; for that being euinced and cleared, the truth of the conclusion deliuered will plainly appeare and be confirmed. Now then, euill things are either spirituall or outward. Spirituall euill things, are sinne, and that [Page 619] which followes sinne. Sinne is either the sinne of our first pa­rents, or the corruption of nature following on that, or actu­all sinne and transgression, and all these worke for the good of Gods children. The sinne 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 farre bet­ter state then they had in the first. In the first Adam at the least they had but a possibilitie not to fall: in the second they haue no possibilitie to fall, they are kept by the power of God through faith to saluation, 1. Pet. 1.5. And their happinesse is now kept for them in a sure hand, it is hid with Christ in God, Coloss. 3.3. The corruption of nature that workes for their good, in that it shewes them that perfection of holinesse can­not be found in themselues, it hindering them in doing good things, and staining their best actions, Isai. 64.6. and so it driues them to seeke 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 sinne and of death. And it also serues to pull downe their proud nature, and to hum­ble them, and to make them wearie of the earth where they cannot serue God with free spirits; and to long after heauen: Nothing doth more sharpen our desire after heauen, Note. then the fee­ling of our owne wretched estate, in regard of our owne inbred cor­ruption, hindering vs that we cannot serue God wiih free spirits. This made Paul crie out, Rom. 7.24. O wretched man that I am, who shall deliuer me from the bodie of this death?

Actuall sinne and transgression, whether inward or out­ward, that also workes for the good of Gods children. In­ward sinnes, as doubts, and errours, they work for their good, in that they make way for sound resolution; and Gods chil­dren are best resolued of those truths whereof they haue sometimes doubted, when they come to see the truth of them. Yea the errours and doubts of others worke for their good, in that they make those truths that are doubted of to be more throughly sifted and searched into. And no points in religion are so well cleared as those that haue bene opposed by hereticks, as the blessed Trinitie in the Primitiue Church. [Page 620] Yea errours and heresies are for the triall of those that are sound in the truth, 1. Corinth. 11.19. There must be heresies e­uen among you, that they which are approued among you might be knowne.

Outward actuall sinne and transgression, that likewise makes for the good of Gods children: when they haue fallen into it, and are recouered out of it by repentance, it makes them more humble and lowly in themselues, more mild and equall, pitifull and compassionate towards others, Knowing that they themselues 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 conuerted, strengthen thy brethren. Yea hereby they come to be better acquainted with Satans sleights, and to be more warie and circumspect for the time to come, and more carefully to auoide them. Now things that follow sinne, as anguish, griefe of mind, trouble of con­science, accusation for sinne, these also worke for the good of Gods children, in that they cause them to go out of them­selues, to denie themselues, and to seeke for comfort where it is to be found, namely, in Christ, and in that they make [...]way for soundnesse and truth of heart; for indeed a wounded spirit is afterwards a sound spirit when it comes out of that state; and euerie accusation of sinne past, is to a child of God a pre­seruatiue to keepe him from sinne to come: he reasons thus with himselfe, What fruite haue I now of the sinne that I haue fallen into, but terrour and shame, as Rom. 6.21. and shall I fall into it againe?

Now for outward euils, I might shew that euerie outward particular euill workes for the good of Gods children, as po­uertie, sicknesse, disgrace, banishment, imprisonment, and e­uerie sort of persecution. But to wind them vp in generall, all these, and all other outward euils that might be reckened vp, do worke for the good of Gods children, in that the holy Spirit of God vseth them as meanes to correct and to mor­tifie their corruption in them, to weaue them from the loue of the world, and of earthly vanities, to stirre them vp to bet­ter obedience, to quicken them to prayer, and all holy duties, [Page 621] 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 sicke, we should be as Angels, and as the Apostle tels vs, 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 soeuer, are for their good, yea death it selfe 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 euill in the world, and it put­teth them in possession of eternall ioyes. 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 euill things, yea the worst things that be or can befall men in this world, whether spirituall or outward (the wise disposing hand of God so or­dering and so disposing) do worke for the good of the chil­dren of God. And all things whether good or bad are so or­dered and so disposed by the wonderfull power of God, as that they worke for the good of the spirituall state of the children of God, euen for the helping them forward in grace here in this life, and for the furtherance of their happinesse and glorie in the life to come: and the grounds of this are these.

The first is Gods eternall purpose to bring his children to Reason 1 saluation for God hauing decreed that: all things must helpe 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 worke from him, and all things serue his prouidence, from the glorious Angels to the stones of the field, Iob 5.23. and all things are subordinate to his decree, and therefore must helpe forward the execution of it.

Againe, Gods children are in Christ, by whom all ill is ta­ken Reason 2 from them. Why cannot Satan hurt them? Because Christ hath broken his head. Why cannot the world hurt them? Be­cause Christ hath ouercome the world. Why cannot afflicti­ons hurt them? Because the venome of them is taken away by Christ, and they are sanctified to them in and through Christ. [Page 622] And therefore all things worke together for the best vnto the children of God. Obiect. Now here a cauill of the flesh is to be an­swered. Haply some may say here, That sinne workes for the good of Gods children, what need we then labour to auoyd sinne? nay rather, why do we not sinne that good may come of it? Answ. I answer them as the Apostle doth in the like case, Rom. 6.1. Shall we sinne that grace may abound? God forbid. Those that do euill that good may come thereof, their damnation is iust, Rom. 3.8. Sinne workes for the good of Gods children, not of it owne nature, but by accident, in regard of Gods o­uerruling hand, the Lord by his wise disposing hand, so dispo­sing of it.

Ʋse 1 And for the vse of the point, it is a truth of excellent vse. And first the truth now deliuered, discouers that there is a par­ticular prouidence of God in euery particular thing, Particular prouidence of God pro­ued. and that particular things come not by chance or by fortune: it must needs be that the hand of God ouerrules in euery 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 wonderfull power and goodnesse of God, in that he can & doth ouerrule the nature of euill things, so as he makes them worke for much good. There is nothing in the world so ill, but the Lord by his ouerruling hand and po­wer can draw good out of it. Sinne it selfe which is most op­posite and contrary to good, yea to God who is goodnesse it selfe, and is the greatest miserie of the reprobate in hell, yet by the power and goodnesse of God, it turneth to ex­ceeding good to Gods children: and therein appeares the power and goodnesse of God wonderfully; and we are to take notice of it.

Ʋse 2 Againe, for a second vse: 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 wonderfull power and prouidence of God, as that they worke for the good of his children, euen for the helping of them forward in grace here in this life, and for the furtherance of their happinesse and glorie in heauen? Surely the consideration of this, may and [Page 623] ought to cheare vp 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 soeuer thou art, thou art neuer miserable, for whatsoeuer befals thee by the good hand of God, it turneth to thy good, and thy best is still a working in regard of thy spirituall estate, for helping thee forward in grace here in this life, and for the furtherance of thy hap­pinesse and glorie in heauen: and what a comfort may that be to thee? Indeed Satan and thine owne corruption will be readie to suggest to thee in the time of thy greatest affliction, when thou art vnder the hand of God: if I be a child of God why am I thus afflicted? But thou maist retort it againe, and relieue and helpe thy selfe with the consideration of this, that the things that befall thee, though aduerse and euill in the iudgement of flesh and bloud, yet they are meanes vnder God to helpe thee on towards heauen; and they are so ordered by the wise disposing hand of God, as they are wor­king for the best, in regard of thy spirituall state and condi­tion. We know that a man who takes Physicke that is bitter and loathsome, he resteth not in the present feeling and taste of the bitternesse of it, but he lookes 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, looke not thou so much on thy present condition, and rest not in thine owne present sense, and feeling, and apprehension, for then a thousand to one thou wilt sinke vnder the burthen, but looke thou further to the blessed issue of it, and to that which the Lord is working by it, euen to the helping thee forward in grace and holinesse here in this life, and the furtherance of thy happinesse and glorie in heauen, and that will be a meanes to stay thee, and a ground of sweete comfort vnto thee.

There be yet further vses to be made of this truth. In the Ʋse 3 next place the consideration of the truth deliuered, A speciall les­son to be lear­ned of all Gods children may and ought to teach all Gods children this lesson, euen to resigne themselues willingly into the hands of the Lord at all times, in what state & condition soeuer they be, yea in their greatest [Page 624] straights, and in the hardest condition they are brought into. For why, whatsoeuer comes to a child of God, and what con­dition soeuer he is brought into, be it neuer so harsh or hard, it is so ordered and so disposed of by the power and proui­dence of God, and by his wise disposing hand, as it workes for the best to him: and why then should he not willingly re­signe himselfe into that good hand of the Lord? And let euery child of God on the ground of truth now deliuered, learne, in what stat▪ soeuer he is, be it neuer so harsh, to say with Da­uid, 2. Sam. 15.26. Lord here I am, do with me as it shall seeme good in thine eyes: and into thy hands Lord I commend my selfe, my soule, my bodie, and all that I haue, onely do thou so dispose of things by thy good hand and prouidence, as that they may worke for my good, and onely helpe me for­ward in grace here, and saue my soule hereafter; and then Lord do with me what thou wilt, and deale with me at thine owne good pleasure. Indeed a child of God being in a straight, and in a hard condition, may and ought to vse all good meanes within his power, that serue the prouidence of God for his helpe, and for his comfort, and to be earnest with God in prayer for a blessing on the meanes, and to craue the helpe of others in prayer, as the Apostle saith, Philip. 1.19. I know that this shall turne to my saluation: but how? through your prayers, and by the helpe of the Spirit of Iesus Christ. Yet withall he is to remember, that his state and condition is ordered by the good hand and prouidence of God, and the Lord is wiser then he, and he knowes what is best for him, and if another estate were better for him, he should certainly be in it, and thereupon willingly and chearefully to resigne himselfe 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 spirituall state, both of grace Ʋse 4 here, and of glorie hereafter in heauen.

Wicked men discouer their folly in see­king to hurt Gods childrenIn the next place, is it so that all things whether good or bad, that befal man in this world, are so ordered & so disposed of, by the power and prouidence of God, and by his wise disposing hand, as they worke for the good of Gods children, [Page 625] and for the helping of them forward in grace here in this life, and for their happinesse and glorie hereafter in heauen? What fooles then are wicked men, in seeking to hurt Gods chil­dren? Wicked men are alwayes imagining mischiefe against Gods children, and are euer seeking to do them hurt by all the meanes they can: but poore soules, all in vaine, they can­not hurt them in the things wherein they thinke they do them most hurt, they are but instruments of doing most good to them, and all the mischiefe 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 thinke they do them most hurt, without question it would vexe them to the very heart. They (out of their poyson and malice) intend euill against Gods children, and they thinke they do them hurt when they effect their wicked purpose, and bring some mischiefe on them, but the Lord in his wisedome, out of his loue to his children, turneth it to their great good. For example, wicked men reuile Gods children, and persecute them, and say all manner of euill of them for their profession falsly: what do they thereby but exercise their faith, their patience, and such like graces, and stirre them vp to draw nearer to the Lord, and giue them cause of ioy and gladnesse, and adde to their glorie in heauen, they suffering as they ought, as Christ saith, Math. 5.11.12. Blessed are ye when men reuile you, and persecute you, and say all manner of euill against you for my sake falsly: reioyce and be glad, for great is your reward in heauen. And therefore wicked men or women are but fooles in seeking to hurt Gods children.

Haply some may say, Obiect. 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. Answ. Wicked men intend no such thing as the good of Gods children when they hurt and harme them, they onely therein vent their owne malice [Page 626] against them, and they onely intend euill against them, that is onely the thing they driue at, and that they are then instru­ments of doing good to Gods children, it is by the good hand and prouidence of God: for alas they know no such thing, neither do they thinke it, as Isai. 10.7. it is besides their purpose, and it is against their will, and therefore they are iustly blame-worthy. And take thou notice of it, whosoeuer thou art that settest thy selfe against Gods children, and seekest to do them hurt, it is bootlesse 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 harme thou seekest to do to a child of God, it turneth backe on thine owne soule, and shall increase thine owne iudgement, and thine owne con­demnation: and therefore learne thou to forbeare thy ma­lice, and thy sinfull endeauour against any child of God: and so I passe from that.

Come we now to consider the persons to whom this pri­uiledge belongs, and they are described by the Apostle to be such, as loue God, and such as are called of his purpose. And before I come to stand on these qualifications in particular, note with me in generall, that this excellent priuiledge: All things worke together for the best, is limited and restrained onely to such as are qualified as Gods children be, for these words, To them that loue God, euen to them that are called of his pur­pose, are a description of Gods children, and on them onely is this excellent priuiledge here bounded, that all things worke together for the best vnto them. Whence we may gather.

Doct. 3 That such onely as are qualified as Gods children be, haue part and portion in this excellent priuiledge: 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 vngodly, they haue no share nor por­tion in this worthy priuiledge. And indeed we may set down this for a truth: that as all things worke together for the best to such as are qualified as Gods children be, so certainly all things worke together for the worst, to such as are no [...] so [Page 627] qualified, to the wicked, and to the vngodly. It will no doubt be easily yeelded to, that all euill things, as sinne, and things that follow sinne, Satan, death, and all plagues and iudge­ments, worke for the worst to the wicked: and it is no hard matter to shew that all good things do the like, all the good creatures of God, from the Angels in heauen to the dust of the earth, and wormes that creepe on the earth, are all readie 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 bodie, and the outward good things of this world, are all for the worst to them, Achitophels wit, Hamans honour, Herods applause, Diues riches, were not for their good, but for their owne ruine and destruction. Prou. 1.32. Ease slayeth the foolish, and the prosperitie of fooles destroyeth them. All the good things of God, euen the holy things of God, his Word and Sacraments, are for the worst to them. The word is a sauour of death, the Sacraments are seales of iudgement to them: they turne the grace of God into wantonnesse, and the sweete mercies of God into a licence to themselues to sinne against God, and the patience of God that should leade them to repentance, they abuse to the heaping vp of the wrath of God against the day of wrath, and of the declaration of the iust iudgement of God. Rom. 2.4.5. And so all the good things that be in the world worke for the worst to the wicked and vngodly.

The reasons are, first because they are not in couenant Reason 1 with God in Christ, and being not in couenant with God, God is an enemie to them; & God being an enemie to them, all things must needs be at enimitie with them, and tend to their hurt.

And againe, the extreme poyson of their hearts is such, as Reason 2 it poysons all good things it meets withall, as a bad stomach turnes the best meate into bad humours.

And therefore doubtlesse the best things that be in this world are for the worst to the wicked and vngodly, 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, [Page 628] 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 vngodly, it is not so with the wicked and vngodly, they haue no part nor portion in this worthy priuiledge, but all things worke for the worst to them.

Ʋse 1 And for the vse, first this truth discouers the miserable state and condition of such as are not qualified as Gods children be, euen of all that are wicked and vngodly, they are neuer happie in what state soeuer they be: in the top of their happi­nesse, as they account, Wicked per­sons are mise­rable in the top of their happinesse, as they account. they are full of miserie, it skils not what the things be they enioy and are partakers of, be it so that they are rich, honourable, and great in the world, be it so that they enioy health, strength, libertie, 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 liue vnder the best ministerie in the world, all this is nothing for their good, all things worke for the worst to them, euen for their bane and destruction: yea the better the things be they enioy, the worse is their condition, because they shall one day rise vp in iudgement against them, and increase their iudge­ment and condemnation; and therefore their state is miserable in the height of their happinesse, as they esteeme it. And so to fall on a second vse.

Ʋse 2 Let the truth now deliuered be a ground of exhortation to stirre vp euery one of vs to looke to it, We are to looke to it, that we be qualified as Gods children are. that we be qualified as Gods children be, that we are such as truly loue God, and are effectually called of his purpose. Rest not then in a conceit of it, that thou art a child of God; euery one hath a good con­conceit of himselfe, but labour thou for the qualification of a child of God, rest not in that which deceiueth thousands, that thou art ciuilly 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 worthie pri­uiledge, that all things worke together for the best to thee. No, no, be the things thou enioyest neuer so good, yea the good things of God, thou canst haue no comfort in them or from them, all things then worke together for the worst to [Page 629] thee: yea the better the things be thou enioyest, the worse is thy state and condition; and therefore neuer rest till thou find that thou art qualified as Gods children be, and that in these particulars, that thou art one that truly louest 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 worke for the best to thee, both for the helping thee forward in grace here, and for the furtherance of thy happi­nesse and glorie in heauen: and that may be a ground of sweet and speciall 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 layed downe more particularly, and to stand on them seuerally, and in order. And first of this, That they are such as loue God. All things worke together for the best to them that loue God, (saith the Apostle) that is, as we shewed, to them that loue God simply for himselfe, as the fountaine of good­nesse, and the author of all good things, and in their hearts do cleaue to him as the chiefe, and principall, and most absolute and soueraigne 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 speciall qualifica­tion, that they are such as loue God: and no doubt he rather chose to set them out by this then by any other thing, because he here labours to arme the beleeuing Romans against the bitternesse of the crosse, and to perswade them patiently to beare the afflictions they should meete withall. And true pa­tience dowes from the true loue of God immediatly as the next cause of it, and as a friend to it. And againe, loue is the beginning of all affections: where there is loue of any thing, Doct. 4 we grieue if we want it, we reioyce if we haue it, we grone in hatred of that which hinders vs of it, and the like. It is a speciall qualification of such as haue al things working to­gether for the best, that they loue God. But to come to the point, the point hence offered is this.

That it is a speciall qualification of Gods children, and of such persons who haue all things working together for the best to them, that they loue God. All and euerie one of Gods children who haue part in this priuiledge, that all things [Page 630] worke together for the best to them, are thus qualified, they loue God simply for himselfe, as the fountaine of all good­nesse, and in their hearts they cleaue to him as the chiefe and most absolute good. This qualification, euen a true loue of God, is found in all and euerie child of God in some measure. The Apostle saith, Gal. 5.6. that faith worketh by loue: true sa­uing faith is a working faith, and it works by loue, that is, by loue both towards Gods and towards men; and where there is true faith, there is also a measure of true loue both of God and men. Psal. 116.1. Dauid affirmes this of himselfe, being a deare child of God, that he was thus qualified, euen with a true loue of God: I loue 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 loue the Lord, Loue ye the Lord all his Saints: as if he had said, It concernes all the Saints and children of God to loue the Lord. As it is a dutie to which Gods children are stirred vp, so doubtlesse it is a thing found in euerie child of God in some measure, and all and euerie one of Gods children are thus qualified in some measure, they loue God simply for himselfe, as the fountaine of all goodnesse: and the grounds of it are these.

Reason 1 First, Gods children haue their eyes opened by the Spirit of God, and they see and rightly discerne the excellencies of the Lord, as they are reuealed in his word and in his workes. Indeed they see not God in substance and in essence as he is, but they see in some sort the beames and sparkes of his infi­nite wisedome, power, truth, goodnesse, mercie, and such like, which are most louely, and cannot but draw their hearts to loue them.

Reason 2 Againe, Gods loue shed abroad in the hearts of his chil­dren, and felt warme in their hearts, it enkindles a loue to God againe, for the loue of God in the hearts of his children is no­thing else but a reflexion of Gods loue to them, as Saint Iohn saith, 1. Ioh. 4.19. We loue him because he loued vs first. So the woman in the Gospell loued much, because she apprehended Gods great loue to her in pardoning many sinnes. Luk. 7.47.

On these grounds Gods children seeing the excellencies [Page 631] of God, and feeling Gods loue shed abroad in thir hearts, it must needs be that they are thus qualified in some measure, they loue God simply for himselfe; and this qualification, e­uen a true loue of God, is found in all and euerie child of God in some measure: and for the vse and application of this, Ʋse 1

First, let this serue as a ground to vs of discerning of our selues, whether we be the children of God or no. By exami­ning our selues hereby we may discerne whether we be so or no; if so be thou find thy selfe thus qualified, that thou louest God simply for himselfe, it is euidence enough to thee that thou art a child of God, Our louing of God simply for himselfe, is euidence enough to vs that we are Gods childrē. but if thou want this qualification, thou hast no measure of true loue of God in thine heart: sure­ly then thou deceiuest thy selfe if thou thinke that thou art a child of God. Now because euerie one will be readie to as­sume, and to take this to himselfe, that he loues God, yea some are so confident in this, as if ye aske them whether they loue God or no, they thinke they are wronged, and they scorne the question: they loue God, that they do, else it were pitie of their liues, & they would be sorry else. Sixe notes by which we may trie our selues whe­ther we truly loue God or no. I will therefore lay before you some speciall notes and marks of the true loue of God, by which we may trie our selues whether we be such as truly loue God simply for himselfe, or no.

And first, such as truly loue God, they take pleasure in thin­king and speaking of God, it is the ioy of their hearts to 1 thinke and to speake of God, of his properties, of his word, and of his workes, and of good things, and they are neuer so well as when they are speaking of those things. The spouse in the Canticles spends much time in speaking of her belo­ued, and she hath neuer spoken enough in the praise of him, of his parts, of his beautie, of his attire, and the like.

Secondly, where there is true loue of God, there is a true 2 desire and a carefull endeuour to please him, both by doing the good things he commands, and by auoiding the things he forbids, and that at all times, and in all places, both pub­like and priuate, as Christ saith, Ioh. 14 15. If ye loue me, keepe my commandements: and also by a willing suffering of any thing for his sake. The Apostles reioyced because they were [Page 632] counted worthie to suffer rebuke for the name of Christ.

3 Thirdly, the true loue of God is accompanied with a lon­ging desire after further vnion with God, and after further fellowship and communion with him, and in a delight in the meanes by which we haue here in this life an holy familiari­tie with the Lord, as in speaking to God by prayer, and in hearing him speake to vs by his word, and in renewing our vnion and communion with him in the Sacraments. Thus it was with Dauid, Psal. 27.4. One thing haue I desired of the Lord, that I will require, euen that I may dwell in the house of the Lord all the dayes of my life, to behold the beautie of the Lord and to visite his temple. And Psal. 42.1.2. As the Hart brayeth for the riuers of waters, so panteth my soule after thee O God. My soule thirsteth for God, euen for the liuing God: when shall I come and appeare before the presence of God? And especially the true loue 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, Reuel. 22.20. Come Lord Iesus.

4 Fourthly, the true loue of God hath ioyned with it a true zeale of Gods glorie, and an holy indignation against any thing that hinders the glorie of God, and tends to his disho­nour. Such as truly loue God, they cannot endure to heare his name blasphemed, or any way dishonoured. 2. King. 18.37. Eliachim, Shebna, and Ioah rent their clothes when they heard Rabshakehraile on the liuing God.

5 Fiftly, where there is a true loue of God, there is a base esteeme and indeed a contempt of all earthly things, honours, pleasures, and profits, in respect of Gods loue, as Dauid said, Psal. 73.25. Whom haue I in heauen but thee? and I haue desired none in the earth with thee. And Paul saith, He counted all things losse, and iudged them to be dung, in comparison of this, that he might winne Christ: and so be assured of Gods loue to him in Christ, Philip. 3.8.9.

6 Last of all, the true loue of God hath euer ioyned with it a true loue of all that beare the image of God, especially of such [Page 633] as beare his image in speciall manner, and are like to God in a measure of true holinesse, and are the children of God, euen because they are his children. 1. Ioh. 4.20. If any say, I loue God, and hate his brother, he is a lyer: for how can he that loueth not his brother whom he hath seene, loue God whom he hath not seene?

Now by these notes, let euerie one of vs trie our selues, Particular ap­plication of the notes. let vs deale truly with our selues. In triall sooth not vp thy selfe in a conceit that thou art one that truly louest 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 auoiding the euill 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 burthen to thee? Canst thou endure to see & heare God dishonoured, his name blasphemed, and thou art no­thing moued with it? Art thou an earth-worme, a couetous person, an vsurer? Dost thou prefer the loue of the world be­fore the loue of God? Art thou one that hatest Gods childrē, and thou canst not abide them that beare the image of God, thou art euer girding them, and deriding them, and thou say­est they are but a companie of fooles, and such like, and dost thou loue God? No, no, if thou so thinke, thou deceiuest thy selfe, there is no dramme of the true loue of God in thee; and yet I dare say thou hast this good conceit of thy selfe. Come to one that is a contemner of God and of all goodnesse, to a drunkard, to a blasphemer, to an earth-worme, to an vsurer, 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 plaine termes, they are but a companie of fooles: aske such an one whether he loue God or no, and he will presently answer, that he doth with all his heart, he would be sorrie else, but indeed and truth there is no such matter; such a person deceiues himselfe with a fond conceit. And if thou, whosoeuer thou art, wouldst haue good euidence of it, [Page 634] that thou truly louest God, thou must finde these things in thee, that it is the ioy of thine heart to thinke and to speake of God and of good things, that thou hast a true desire and an holy endeuour to please God in all things, both by doing the good things he requires, and by auoiding the euill things he forbids; that thou delightest in the meanes by which thou maiest haue an holy familiaritie with the Lord, and in spea­king to God in prayer, that thou hast a zeale of Gods glorie, thou canst not endure to heare or see God any way disho­noured; that thou dost more esteeme of Gods loue to thee in Christ, then of all the riches and treasures in the world, and that thou louest all that beare the image of God, especially such as are like to God in true holinesse and righteousnesse, they are thy chiefe delight, as Dauid saith they were his, Psal. 16.3. If these things be in thee, certainly then thou truly lo­uest God, and thou art beloued of God, and thou art a child of God.

And for a second vse: is it so that all and euerie one of Ʋse 2 Gods children are thus qualified in some measure, they truly loue God simply for himself? Comfort for such as finde the true loue of God in themselues, though it be but weake & in a small measure. Then here is matter of great cō ­fort for thee who findest the true loue of God in thine owne heart, though it be but weake and in poore measure: examine thy selfe, dost thou delight in the seruice of God? Is it a griefe to thee that thou canst not delight in it as thou wouldst? Dost thou abhorre all sinfull courses? Comfort thy selfe, it is an vn­doubted signe that thou truly louest God: and thereupon thou maist conclude to the comfort of thine owne soule, that God is thy louing Father, and thou his child; and thou maist then chalenge this priuiledge to belong to thee, that all things shall worke together for the best to thee, for the hel­ping of thee forward in grace here, and for the furtherance of thy happinesse and glorie in heauen, and that is matter of great comfort to thee: thinke on it to thy comfort.

Now before I leaue this point, I hold it needfull to adde something to that which hath bene alreadie deliuered, and that onely by way of perswasion to stirre vs vp, and to per­swade vs to the loue of God, being a speciall qualification of [Page 635] all and euerie one of Gods children, and yeelding sweet com­fort to the soule in which it is found. Motiues to stirre vs vp to loue God truly, and to in­crease in loue to him. It ought to stirre vp e­uerie one of vs to labour to haue our hearts possessed with a true loue of God, and where there is any measure of the true loue of God, to labour to increase it. And to helpe vs forward herein, consider we further, that loue is the best affection of our hearts, and where can we better bestow this best affe­ction 1 then on God? Euerie one will set his loue on some thing, and is there any thing more worthie our loue then God? Certainly nothing either in heauen or in earth; if we set our loue on the world, and content our selues in any thing in the world, we abuse our soules, our soules are more worth then al the world, yea our loue being set on the world, it then perisheth with the thing loued, the time of this world is but short, and the fashion of it passeth away: as 1. Corinth. 7.31.

Againe, consider we the wonderfull and vnspeakeable 2 goodnesse of God to vs: what are we, but euen a bundle of Gods benefits? what we are, what we haue in our bodies, in our soules, and what we hope for, all is from the goodnesse of God: he so ouerrules all things in heauen and earth, as they worke 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 deliuers vs from all euill, and keepes vs from falling into euill, yea he hath made vs capable of happinesse, whereas he hath refused the Angels in nature farre aboue vs, and he will in his good time bring vs into the possession of his heauenly kingdome. Oh then the consideration of these things, and many other that might be remembred, euen the consideration of the Lords excellencie, and that we cannot better bestow our best affection then on him, and that it is an abasement of our soules if we set our loue on the world, and content our selues in any thing in the world, and the due con­sideration of the Lords vnspeakeable goodnesse to vs, in re­gard of our bodies, our soules, this life, or the life to come; oh these ought to sway with vs, and to stirre vs vp to labour to find our hearts possessed with a true loue of God, and finding [Page 636] any measure of true loue of God alreadie in our hearts, to la­bour to increase it, yea to come to such a measure of the loue of God, and to such a zeale of his glorie, as was in Moses and Paul, who could haue bene content to lose heauen rather then God should lose his glorie: this we ought to labour for, and to endeuour 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 worke together for the best to them that loue God, euen 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 worke of the holy Spirit of God are brought, through the preaching of the word▪ from ignorance and vnbeliefe to true knowledge and faith in Christ. Now here we are to marke the coherence of these two qualifications, To them that loue God, and to them that are called of his purpose: the Apostle sub­ioynes one of these as an explication of the other: All things worke together for the best to them that loue God. And who are these? Why saith the Apostle. Those that are called, euen to them that are called of his purpose. Whence in the first place we are giuen to vnderstand thus much.

Doct. 5 That the true loue of God is found onely in such as are effe­ctually called. Onely such persons truly loue God as are effe­ctually called Onely such truly loue God, as are effectually called. and wrought on by the word and Spirit of God, and are brought from ignorance and vnbeliefe to knowledge and true faith in Christ, and none but such. Reade Galat. 5.22. we there find loue, whereby no doubt the Apostle meanes the true loue both of God and men, reckened vp a­mong the fruites of the Spirit. The fruite of the Spirit (saith the Apostle) is loue. The true loue of God is a particular fruite 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 speakes of; and so found onely in such as are effectually called. 1. Tim. 1.5. saith the Apostle, The end of the commandement is loue: that is, true loue both of God and men; and then he subioynes, Out of a [Page 637] pure heart and of a good conscience, and of faith vnfained: where­by he makes knowne that the true loue 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 soule, and so doubtlesse the true loue 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 loue of God in men by nature, the Reason 1 will and affections of men must be altered and changed be­fore there be any place for the true loue of God: the heart of man in the naturall state of it is opposite and contrarie, and carried against God and against all goodnesse, and there is no dramme of the true loue of God in the heart by nature.

Secondly, the true loue of God euer followeth an appre­hension Reason 2 and perswasion of Gods loue: when a man by faith layeth hold on the loue of God, and beleeues that he is lo­ued of God, and that God is his God and Father in Christ: then is his heart affected with the true loue of God.

Againe, according to that 1. Ioh. 4.19. We loue him be­cause Reason 3 he loued vs first. On these grounds it followes strongly and vndeniably, that the true loue of God is found onely in such as are effectually called, and onely such persons truly loue God, as are effectually called, and wrought on by the word and Spirit of God, and brought from ignorance and vnbeleefe to knowledge and true faith in Christ, and none but such.

Now for the vses of it, first this truth meets with that erro­nious conceit of the Papists, who hold and teach, that the first Vse 1 act of loue is in vs by nature, That true loue is in vs by nature, is a Popish error. and that we haue in vs by na­ture an inclination to loue both God and men, and that one­ly a second act or exercise of loue is from grace; this is but their conceit, and cannot stand with the euidence and truth of the word of God, and with the truth of doctrine now deliue­red. I leaue it, and for the vse of it to our selues.

Is it so that the true loue of God is found onely in such as Vse 2 are effectually called, They are de­ceiued who thinke they haue loued God from their infancie & childhood. and onely such persons truly loue God as are effectually called and wrought on by the word and [Page 638] Spirit of God, and brought from ignorance and vnbeleefe to knowledge and true faith in Christ, and none but such? Sure­ly then it must needs follow from hence, that they deceiue themselues, who thinke they haue truly loued God from their very infancie and childhood, and euer since they knew any thing. It is a common speech of ignorant persons, and of such as continue in blindnesse and in the hardnesse of their hearts, and neuer yet felt the power of grace in their owne soules, working in them a through alteration and change, that they loue God with all their hearts, and that they haue lo­ued God euer since they knew their right hand from the left. Poore soules they are exceedingly deceiued, the truth of God now deliuered makes knowne to them, if they will take no­tice of it, that there is no such matter. The true loue 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 vnbeleefe to knowledge and true faith in Christ. And take thou notice of it, thou that sayest thou hast loued God euer since thou knewest any thing, and yet thou art an ignorant person, and thou hast neuer yet felt any true change in thine owne soule by the worke of grace, thou deceiuest thy selfe, and of thine owne mouth I dare be bold to iudge of thine heart in this particular, and to tell thee there is no iot of true sauing grace in thine heart. Thou art ignorant of God, and of the things of God, thy speech bewrayes it; and being yet in thy naturall ignorance and blindnesse, certainly thou art not effectually called, and so it is not possible that thou shouldest truly loue God. Nay, admit it be so that thou hast attained some knowledge of God and of good things, thou liuing vnder the meanes of knowledge, and thou art able to speake of God and of good things, yet vnlesse that know­ledge be sanctified, and haue wrought on thee in some mea­sure a through change, both in heart and life, thou art as farre from louing God truly, as thou wast before: it is not thy knowledge of God and of good things, though it be great, that will euidence to thee to thy comfort, that thou art one truly louing God. No, no, it is thy effectuall calling that will [Page 639] giue thee comfort in that respect; one of these ariseth from the other, when the Lord cals any effectually, he powres his grace into him, and by the same grace he frames his heart to loue his holy Maiestie: and therefore if thou wouldest be sure that thy loue of God is as it ought to be, euen a true loue of God, and that thou art a man or a woman truly louing God, looke to thy effectuall calling, and neuer 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 vnbeliefe to sauing know­ledge and sauing faith in Christ, then thy loue of God though it be but weake, and in a poore measure, yet it comes from a right ground, and from the true naturall 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 loue God, and againe, 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 speciall qualification of Gods children, and of Doct. 6 such persons as haue all things working together for the best vnto them, that they are effectually called: all and euery one of them who haue part and portion in this worthy priuiledge, that all things worke for the best vnto them, they are thus qualified, they are effectually called, All and euery one who haue part in this worthy priui­ledge, that all things worke 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 vnbeliefe, to true knowledge and true saith in Christ. And for the clearing and confirming of this, reade Psal. 65.4. Dauid there describes the blessed man, namely, the child of God, to be one whom the Lord chuseth, and causeth to come to him, one whom the Lord doth in his free loue chuse to make him a member of his Church, and his adopted child, and then doth moue 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 receiue his mercie. Psal. 40.6.7. Dauid [Page 640] saith, When his eare was prepared, he answered loe, 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 reade of three thousand soules that were added to the Church, and became true mem­bers of the Church, and so the children of God, they receiued the word of Peter preaching, and they were baptized, they were brought to true knowledge and true faith in Christ, they receiued the Sacrament of Baptisme as a seale of that faith. And the like we find recorded of Lydia, Acts 16.14.15. The Lord opened her heart, and she receiued the word that Paul preached vnto 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 darknesse into the Lords maruellous 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 beleeuing Ephesians, Ephes. 5.8. Ye were once darknesse, but are now light in the Lord. We see then sufficient euidence of Scripture clearing and confirming this truth: that it is a speciall qualification of all and euery one of Gods chil­dren who haue part in this excellent priuiledge, that all things worke 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 vn­beliefe to true knowledge, and true faith, they are such as haue answered the call of God in the ministerie and prea­ching of his word: and it must needs be so, the reason of it is this.

Reason. Because otherwise there is no knowne difference betweene them and the reprobate: a difference there is betweene Gods chosen and the reprobate, euen before their calling, they are then beloued of God, and they are knowne to him to be in the number of his elect afterwards to be called, but there is no difference betweene them and the reprobate, knowne ei­ther to themselues or to others, till they be effectually called, [Page 641] till then they are in bondage vnder sinne, as the reprobate are, and their life and conuersation differs not from the life and conuersation 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 aire, euen the spirit that now worketh in the children of disobedience, a­mong whom ye had your conuersation 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 iustified in the name of the Lord Iesus, and by the Spirit of our God. And therefore that there may be a manifest and knowne difference betweene Gods children and the repro­bate, it must needs be that all and euery one of Gods chil­dren are effectually called, and are wrought on by the word and Spirit of God, and are brought from ignorance and vn­beliefe to true knowledge, and to true faith, and they are such as haue answered the call of God in the ministerie of his word.

Now then for the vse, this also in the first place may serue Ʋse 1 as a ground of discerning of our selues, whether we be the children of God or no. How we may discerne whe­ther we be the children of God or no. And let euerie one of vs trie our selues by this: If in triall thou findest that thou art effectually called, and that thou hast indeed answered the call of God in the ministerie of his word, and thou art brought from ignorance and vnbeliefe 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 hauing liued vnder the sound of the Gos­pell, vnder the ministerie and preaching of it a long time, surely then thou deceiuest thy selfe if thou thinke thou art a child of God. Now because herein many deceiue themselues, and many thinke 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 vnbeliefe to true knowledge & true faith, because haply they haue gotten some knowledge, and they auoyd some sinne they were heretofore giuen to, or they now runne not into that outrage they were [Page 642] wont to do, which things I speake not against, but herein some rest, and thinke their case good, and so deceiue them­selues: I will therefore make knowne some speciall notes and markes of effectuall calling, by which we may trie our selues, whether we be effectually called and wrought on, or no. Seuen notes by which we may trie whe­ther we be effectually called or no.

First then such as are effectually called, their eyes are ope­ned, 1 and they see their owne wretched estate by nature, and their cursed state by sinne, and they see also the truth of Gods promises offered and tendered to them in the Gospell, and they haue power giuen them to come out of their miserie, and to apply the promises, and by faith to make them parti­cular to themselues, euen 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 turne from darknesse to light, and from the power of Satan vnto God, that they might receiue forgiuenesse of sinnes, and inheritance among them which are sanctified by faith, and true faith purifieth the heart. Act. 15.9.

2 Secondly, effectuall calling is euer ioyned with an hatred of former sinnes, and with a striuing against them, yea with an hatred and loathing of those sinnes that haue bene most plea­sing and most delightsome to men or women, and to which their nature is most inclining: the remembrance of those sins is now grieuous and lothsome to them. Rom. 12.9. it is the exhortation of the Apostle, abhorre that which is euill: not one­ly abstaine from it, but hate and loath it as hell it selfe, for so the word [...] signifieth.

3 Thirdly, effectuall calling hath euer ioyned with it graces befitting that calling. As when any is called of God to a par­ticular calling, he is endued with gifts fit for the same: so doubtlesse 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 walke worthie that cal­ling, as the Apostle exhorts, Ephes. 4.1. I pray you that ye walke worthie of the vocation whereunto ye are called. Yea they are made able, and they do expresse the power of grace in [Page 643] their particular callings: they glorifie God, and they serue God in doing the duties of their callings, as the Apostle saith seruants do in seruing their maisters, Colos. 3.4.

Fourthly, where there is effectuall calling, there is a choyce 4 of good companie, and a delight in the companie of the god­ly, and a strangenesse to wicked companie, he that is called out of the world, as Christ saith (Ioh. 15.19.) all his are, he can­not loue the world, he hath small ioy in it, as the world hath small ioy in him. Psal. 26.4.5. Dauid saith, I haue not haunted with vaine persons, neither kept companie with the dissemblers, I haue hated the assembly of the euill, and haue not companied with the wicked. And Psal. 119.63. I am a companion of all them that feare thee and keepe thy precepts.

Fiftly, where there is effectuall calling, there is a speciall 5 prizing of the meanes by which it hath bene wrought: he that hath bene called by the word, he loues the word, and especially the Gospell. Ioh. 8.47. He that is of God heareth Gods words: and Psal. 119.97. Oh how loue I thy Law, it is my meditation continually.

Sixtly, where there is effectuall calling, there is doing of 6 those things flesh and bloud would not do, as namely, in pros­peritie a care of heauenly things, & an holding fast of the pro­fession of religion in the middest 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 middest of filthy Sodome, 2. Pet. 2.7. Luke 9.23. If any man will come after me (saith Christ) let him denie himselfe, and take vp his crosse daily and follow me.

The last note of effectuall calling, is a precious account of 7 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 effectuall calling, then of his Crowne and kingdome, and makes account of that, as of his high calling, as the Apostle speakes of it, Philip. 3.14. I follow hard toward the marke, for the price of the high calling of God in Christ Iesus. Now by these notes and markes let euerie one of vs trie our selues: and if we do trie our selues by these notes, Application of the notes. alas how [Page 644] farre short will many be found, from that which they conceit of themselues? Art thou one that art yet in thy naturall blind­nesse and ignorance, thou art not acquainted with thy wret­ched estate by nature, and thy cursed state by sinne, thou hast onely a generall notion of sinne, and thou canst onely say as thousands vse to do: We are all sinners, God helpe vs? Hast thou in thee no hatred of thy former sinnes, nor striuing a­gainst them? Dost thou go on with delight in the practise of knowne sinnes, yea haply being past the practise of thy best pleasing sinne, is the remembrance of it pleasing to thee? Dost thou speake of it with delight? Dost thou shew forth no po­wer of grace in thy life, in the duties of Christianitie, and in thy particular place and calling? Art thou negligent or care­lesse in the workes of thy calling? Dost thou therein onely seeke thy selfe, and not the glorie of God? And dost thou make no choyce of thy companie? Art thou readie 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 heare it with a dead heart? Doth thy prosperitie make thee carelesse of heauenly 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 nicke name will driue thee from the profession of it? And dost thou preferre 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 thinke thou art effectually called, and that thou art in the way of life, thou deceiuest thy selfe, and thou hast yet no good euidence to that purpose. And if thou wouldst be sure that thou art effectually called, then looke thou find in thy selfe the notes before spoken of. Are thine eyes opened and cleared? Dost thou see thy wretched estate by nature, and the cursed corrup­tiō of thine owne heart? Hast thou power against the vile lusts of thine owne heart? Art thou able by a true working faith to apply the promises of life to thine owne soule? Hast thou in thee an hatred of thy former sinnes, and a striuing against them, and a loathing of that sinne thy nature is most bent to? [Page 645] Art thou fitted for the calling of an holy Christian? Art thou able to shew forth the power of grace in thy life & conuersa­tion, 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 glorifie God? Art thou carefull in the choice of thy companie? Are those that truly feare God thy companions? And dost thou refraine from wicked companie, and thou art not in their companie more then needs thou must, in regard of thy occasions and dealings in the world? Dost thou heare the word of God, and delight in hearing of it, yea in the hea­ring of the Law discouering thy sinnes to thee, and especially in the Gospell, making knowne to thee the sweet promises of life and saluation? Hast thou a care of heauenly things, and art thou conscionable in the practise of holy duties in thy greatest prosperitie, and the more the Lord doth heape his mercies on thee in outward things, the more carefull 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 heate 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 feete into the way of life & saluation, and thou art going on in the way to heauen, and he wil vndoubtedly in his good time bring thee into the full possession of life and glory in heauen: and that may be a ground of sweet comfort to thee.

There is yet another vse to be made of this point before Ʋse 2 we leaue it, I will adde it in a word. Comfort for such as finde themselues effectually called. Is it so that effectuall calling is a speciall qualification of Gods children, and all and euerie one of them who haue part in this priuiledge, that all things worke together for the best vnto them; they are effe­ctually called, they are wrought on by the word and Spirit of God, and they are brought from ignorance and vnbeliefe, to [Page 646] true knowledge and true faith? Then here is ground of sweet comfort for thee, whosoeuer thou art that findest thy selfe effectually called. Hast thou good euidence of thy effectuall 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 thinke on thy ele­ction or on thy redemption by Christ, for that giues thee as­surance of thy election and of thy redemption, and it seales vp to thee this comfort, that thou art in the number of Gods chosen, and one redeemed by Christ, and that thou shalt cer­tainly be saued. And therfore the Apostle 2. Pet. 1.10 exhorts to giue all diligence to make our calling and election sure: for if we do these things we shall neuer fall. By making sure our calling, we make sure our election, and we come to be 2assured of it: and therefore doubtlesse it is most sweete and most comfortable to thee whosoeuer thou art, if thou be able to say, and that truly, I am effectually called, I was thus or thus giuen ouer to sinne, but now I am not; and especially if thou be able to say so, and that truly, in respect of thy best pleasing sinne, I was heretofore held vnder the power and tyrannie of this or that sinne, and I gaue my selfe ouer to the practise of it with much delight, but now I haue power a­gainst it; and though strength and abilitie be not wanting to me for y ^e practise of it, yet now I haue no pleasure in it, I now striue against it, and I now auoide all occasions leading to it, yea it is now a griefe to my soule to thinke of it, it is so odious and hatefull to me. If thou be able thus to say, & that in truth, that is a comfortable thing indeed, that giues thee assurance that thou art in the state of grace, and in the way to life and saluation; and the consideration of that may yeeld thee com­fort both in life and death. And so I passe from that.

Come we now to the third and last thing layed before vs in this verse, and that is the ground and cause why all things worke together for the best to them that loue God, and are effectually called, and that is Gods purpose: We know that all things worke together for the best vnto them that loue God, euen to them that are called of his purpos [...]: that is, as we shewed, ac­cording [Page 647] to Gods eternall and vnchangeable decree, he hauing purposed in himselfe from euerlasting to bring them to life and saluation. Now in that the Apostle here saith, effectuall calling is according to Gods eternall purpose, I might stand to shew, that Gods loue to his children is not alwayes concealed, his loue to his children before all times is in time made knowne to them; for it is not an idle loue, but operatiue and working: but I will not stand on that. Hence obserue we in the first place thus much.

That the euidences and signes of the happinesse and salua­tion Doct. 7 of Gods children are in themselues, and the ground of it is out of themselues. The euidences & signes of the happinesse and sal­uation of Gods childrē are in them­selues, but the ground of it is out of thē ­selues. The signes of it that Gods children shall come to life and glorie in heauen, are the true loue of God and effectuall calling, which are things in Gods children themselues; and the ground of it is in Gods eternall purpose, and so out of themselues. And to this purpose we haue further euidence, reade Ephes. 1.4. the Apostle saith, God hath chosen vs in Christ before the foundation of the world: there is the ground of our happinesse in Gods eternall election out of our selues; and then he subioynes, That we should be holy and with­out blame before him in loue. Thereby making knowne, that true faith and holinesse, which are things in our selues, are e­uidences and signes of it that we belong to Gods election and shall be saued. So likewise 2. Tim. 2.19. saith the Apostle, The foundation of the Lord, that is, the eternall purpose of God touching saluation, in which the saluation of Gods elect is found, Remaineth sure, and hath this seale, the Lord knoweth who are his: it is sealed and layed vp in God himselfe: and then he addes, Let euerie one that calleth on the name of Christ depart from iniquitie: as if he had said. The signes by which any one may be sure that he belongs to Gods election are in himselfe, euen true faith, and a serious care and endeuour after holi­nesse. Not to adde further testimonie of Scripture to this pur­pose: the reason why the euidences and signes of the happi­nesse of Gods children are in themselues, and the ground of it out of themselues, in Gods eternall and vnchangeable pur­pose, is.

Reason. Because the Lord in his infinite wisedome saw it fit so to be, to keepe his children both from presumption and from despaire, the signes of their happinesse are in themselues, and the ground of it is out of themselues in Gods eternall and vn­changeable purpose, lest they should despaire finding the signes of their happinesse but weake, and being priuie to their many imperfections. Now then to apply this.

Ʋse 1 First, this truth discouers to vs the follie of those persons, whosoeuer they be, who lay claime to happinesse and salua­tion without any euidence and signe of it in themselues. They deceiue themselues who lay claime to happinesse and saluatiō with­out any eui­dence and signe of it in themselues. And thus stands the case with thousands in the world, they will be saued, and they say they hope to go to heauen, and yet they haue no manner of euidence in themselues for it, they are not able to make good their claime by any euidence of grace in their owne soules. Were it not follie and madnesse in any one to lay claime to a piece of land hauing neither hand, nor seale, nor word, nor promise, nor any deed nor euidence in y ^e world to shew for it? Surely so is it with many in the world, they lay claime to heauen, and yet they haue neither word, nor pro­mise of God to that purpose, nor hand nor seale of God, they want the seale of Gods Spirit, and euidence of grace in their own soules. Poore soules they deceiue themselues, and herein doth the diuell delude thousands in the world, and he takes aduantage on the doctrine of our Church to deceiue them, we teaching (according to the truth) that in the matter of iustification in the sight of God and in the matter of salua­tion, we must go out of our selues, and must seeke for iustifi­cation and saluation onely in Christ: hereupon the diuell takes the hint and deludes thousands, perswading them it is suffici­ent if they fancie to themselues (for it is no better then a fan­cie) that Christ died for them, and that they shall be saued by the merit of Christ, though they neuer find Christ in them by the worke of his Spirit, applying his merit to their iustifica­tion, and cleansing them to their sanctification. Well know it, whosoeuer thou art, if thou wilt lay claime to happinesse and saluation on a good ground, thou must not onely go out of thy selfe, and find the ground of it in Gods eternall purpose, [Page 649] and in Gods mercie, and in the merit of Christ, but thou must also find the euidences and signes of it in thine owne selfe, e­uen the euidence of effectuall calling, and of sanctifying grace in thine owne soule. Yea know it for a certaine truth, thou must find Christ a Sauiour to thee, not onely out of thy selfe by his merit but also in thy selfe by the efficacie of his Spirit, and that Christ hath not onely saued thee from hell, but hath also turned thee from sinne to God; that must be an eui­dence to thee that thou art in the way to heauen: thinke on it.

Againe, for a second vse: is it so that the euidences and Ʋse 2 signes of the happinesse and saluation of Gods children are in themselues, and the ground of it is out of themselues in Gods eternall purpose? Surely the due consideration of this may affoord much comfort to such of Gods children as finde the worke of grace, the euidence of their happinesse and salua­tion but weake and feeble in them, Comfort to such of Gods children as find the work of grace but weake and feeble in thē. and they complaine of the weakenesse of it, as indeed it is many times the complaint of a deare child of God: Oh I finde but a poore and weake measure of grace in my selfe, and it doth much daunt me, yea it makes me many times to doubt of my estate. Why, consi­der with thy selfe, the worke of grace in thy soule is not the ground of thy comfort, it is but onely an euidence and signe of it, and of thy happinesse and saluation, and the ground of it is out of thy selfe layed vp in Gods eternall purpose. Indeed if so be the ground of thy comfort and saluation lay in thine owne hand, and if thy happinesse and saluation were built on any thing in thy selfe as the ground of it, thou mightest iustly doubt of thy state and standing; but it is not so, it is set on a better and a more sure foundation and ground worke, on the eternall and vnchangeable purpose of God, and that stands fast and firme for euer. And therefore comfort thy selfe, and when thou findest thy selfe wauering and doubting of thy state, and troubled in regard of the weakenesse of grace in thy selfe, remember this, that the grace that is in thee is but the euidence and signe of thy happinesse and saluation; and being in thee in truth, though but weake, yet it is sufficient [Page 650] to euidence that to thee, it is not the ground of it: no, the ground of thy comfort and of thy happinesse and saluation, is out of thy selfe in Gods eternall purpose, and is built on that ground, and that is a foundation most firme and stable, and immouable, and all the diuels 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, Euen to them that are called of his purpose, or according to his owne good purpose, and according to the good pleasure of his will. And in that the Apostle here makes the ground and cause of effectuall calling Gods eternall purpose, and his vnchange­able decree touching the saluation of his chosen, we may further gather some speciall conclusions that may be of vse and profit to vs. I will propound them and speake of them as the Lord shall enable me: and hence it followes, and the point in the next place hence arising is this.

Doct. 8 That effectuall calling is a free calling. Effectual cal­ling is a free calling. It is not in respect of any goodnesse in man or woman, or for any good thing done by them that God doth effectually call and conuert them, and worke on them powerfully by his word and Spirit. Whom the Lord cals effectually he cals freely, according to his owne good purpose, and according to the good pleasure of his will: so speakes the Apostle in expresse termes, Ephes. 1.5. saith he, Who hath predestinate vs to be adopted through Iesus Christ, euen to be called out of the state of nature into the state of grace, and to be made his adopted sonnes and daughters through Christ in himselfe, according to the good pleasure of his will. 2. Tim. 1 9. saith the Apostle, God hath called vs with an holy calling: that is, with an effectuall calling, Not according to our workes, but according to his owne purpose and grace. Where we see, the Apostle excludes workes from effectuall calling, from being any cause of it, and he ioynes together Gods purpose and grace, plainly teaching, that effectuall calling is according to Gods owne purpose, and meerely of his grace, and so a free calling: and whom the Lord cals effectually, he cals them freely without any respect of any goodnesse in themselues, [Page 651] or of any thing done by them: and the reason is.

Because the Lord will haue all the glorie of the beginning and end of the saluation of his chosen. Reason. As he hath of his free loue chosen them to life and saluation: so of his free grace he doth call them, and iustifie them, and sanctifie them, and he will in his good time glorifie them, and all to the praise of the glorie of his grace, Ephes. 1.6. The Lord saith by his Prophet, speaking of the calling and conuerting of the Gentiles, Isai. 4.6.7▪ I will say to the North, giue, and to the South, keepe not ba [...]ke: bring my sonnes from farre, and my daughters from the ends of the earth, Euerie one shall be called by my name; for I created him for my glorie, formed him and made him. The Lord will haue all the glorie of the calling and conuerting of his chosen: and therefore effectuall calling must needs be a free calling, with­out respect had to any goodnesse in man or woman, or to any good thing done by them.

Now this truth is of vse, first for confutation; it meets with Ʋse 1 that conceit of the Papists touching the merit of congruitie. Merit of con­gruitie con­futed. They hold and teach, that a man by the strength of nature be­fore conuersion, may so dispose himselfe, and may so fit him­selfe for grace, as that it is conuenient the Lord should be­stow grace on him: and they say, he merits grace (ex congruo) by a kind of congruitie and conueniencie. Thus they labour to obscure and darken the bright shining of Gods free grace in effectuall calling, cleane contrarie to the truth now deli­uered. I leaue them, and for vse to our selues.

Is it so that effectuall calling is a free calling? Is it not in Ʋse 2 respect of any goodnesse in man or woman, We are to ascribe our effectuall calling onely to Gods free grace and mercie. or for any good thing done by them, that the Lord doth effectually call and conuert them? Surely then, such as are effectually called are to magnifie the free grace of God, and to ascribe that worke of their effectuall calling onely to the free grace and mercie of God. Do not thou being effectually called, ascribe any thing to the goodnesse of thine owne nature, and thinke with thy selfe, I am of a better temper then others, and I haue a better nature then others, and the Lord saw some goodnesse in me aboue others, as some erronious spirits do hold: the [Page 652] Lord saw that I would vse his grace offered to me well, and therefore he hath wrought on me by his word and Spirit. No, no, thinke thus with thy selfe, as the truth is, I am no better then others by nature, there is no more goodnesse in me by nature then in the vilest miscreant that liues on the face of the earth, I liued once as others do that are yet in the state of na­ture, I tooke as great pleasure in my sinne as others now do in theirs, and I ranne as fast in the way to hell as they now runne, and what hath moued the Lord thus to put a difference betweene me and others, as to call me effectually, and to leaue others still in their naturall state and condition? surely nothing in me, onely his free grace and goodnesse: Oh then how am I bound to magnifie the free grace and mercie of God towards me, in working on me effectually by his word and Spirit! Thus art thou to acknowledge and to magnifie the free grace of God, in regard of thy effectuall 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 acknowledge the free grace of God in adding one mea­sure of grace to another. Though thou be carefull in vsing grace giuen thee, and in the vse of the meanes that serue for the increase of it, yet know, the Lord addes one measure of grace to another freely, not because thou art good, but be­cause he is good and gracious; not for thy well vsing of grace, or for the carefull vse of the meanes, 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 blowes where he listeth, as the Lord Iesus saith, comparing him to wind, Ioh. 3.8. he works freely where he will, and when he will, and so farre as it pleaseth him. And therefore thou art to magnifie 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 effectuall calling is Gods eternall purpose, and his vnchangeable decree touching the saluation of his chosen, is this.

That effectuall calling is vnchangeable, Effectuall cal­ling is vn­changeable. is is according to Doct. 9 Gods eternall 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 euer. And to this purpose speakes the Lord by his Prophet, Ierem. 32.40. I will put my feare in their hearts, that they shall not depart from me: where we see the Lord promi­seth that he will so worke on the hearts of his, and set them so fast and firme in the state of grace, as they shall neuer fall from it, but shall continue in that state for euer. Rom. 11.29. the Apostle saith, The gifts and calling of God are without re­pentance, they are vnchangeable. A plaine text, we need no more for the proofe of the point in hand, it strongly confirmes it, that effectuall calling (for that is the calling of God) is vnchangeable, and cannot be altered, and the reasons and grounds of it are these.

First, because God himselfe is vnchangeable, and with him Reason 1 there is no variablenesse, nor shadow by turning, Iam. 1.17. and therefore his calling is vnchangeable.

And secondly, because he is Almightie, and nothing can Reason 2 hinder his purpose and his worke: and therefore he hauing purposed the saluation 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 euer.

Now then for vse, first we may easily see that this truth ma­keth Ʋse 1 directly against that opinion held by some, Falling away from effectu­all calling can neuer 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 leades to life and saluation, may shake off their cal­ling, and may fall quite from it, and may runne backe againe in the way that leades to hell; that is a flat contradiction to the truth now deliuered: yea it contradicts this, that Gods eternall purpose is vnchangeable, and that God abides con­stant in his purpose: yea it is contrary to this, that God is con­stant in that promise of his before alledged, Ierem. 32.40. [Page 654] that he will put his feare into their hearts, and they shall not de­part from him: and so it must needes be erronious and false.

Ʋse 2 Againe, in the second place, the consideration of this truth, that effectuall calling is vnchangeable, and that it is groun­ded on Gods eternall purpose, and cannot be altered, may af­foord sweet comfort to as many as find themselues effectually called. Comfort to such as find themselues effectually called. Hast thou good euidence 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 setled state then Adam was in his innocencie, his state was then changeable, and he might and did fall from it, but thy state is vnchangea­ble. And though indeed thy corrupt nature be changeable in it selfe, and if it were left to it selfe, it would go backe & would fall away, yet it is vpheld by the power of God: thou canst not haue in thee a will to reiect thy calling, thy will is now cōfir­med to perseuerance, & all the diuels in hell are not able by all their malice or might to bereaue thee of thy effectual calling: thy state is vnchangeable, and that may be a great comfort to thee, and it may be an euidence to thee (if thou desire eui­dence of it) that thou art in this vnchangeable 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 affected at the hearing of the word of God with ioy or with sorrow, according to the matter deliuered, one­ly in the time of hearing; thou art not Sermon sicke, as some are sea sicke, sicke 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 aire those good motions are gone: thou art not a penitent in the Church and prophane without, as wicked persons are, but thy ioy, and thy sorrow, thy loue of God and of good things, thy delight in God and in good things are constant and continuing. Surely that is an euidence vnto thee, that thou art in an vnchangeable state, and that thou art set into such a state of grace as is grounded on Gods eternall purpose, and cannot be altered. And the consideration of that may yeeld thee sweete and heauenly [Page 655] comfort and ioy, yea such ioy as Christ promiseth to his, Ioh. 16.22. Such ioy as can neuer be taken from thee. Thinke on that to thy comfort. Come we now to the 29. & 30. verses.