The triumph of a true Christian described: or An explication of the eight chapter of the Epistle of Saint Paul to the Romans wherein the sanctified sinners heauen vpon earth is layed open, with explication of the comfort of it to as many as are so qualified. Deliuered in sundrie sermons by Edward Elton, Bachelour in Diuinitie, and preacher of Gods word at Saint Mary Magdalens Barmondsey neare London. And now by him published, intending the good and sauing comfort of euery true beleeuing soule that shall please to read it.
IN this eight Chapter the Apostle fals againe on the doctrine of iustification and sanctification. He concludes his doctrine touching the iustification of true beleeuers through Christ.
IN this eight Chapter the Apostle falls again on the Doctrine of justification and sanctification. He concludes his Doctrine touching the justification of true believers through christ.
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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:
And Concerning their sanctification, setting it forth to their Comfort, labouring to strengthen and to arm them with Comfort against temptations and trials, that is the sum and substance of this Whole Chapter:
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The first is, a sweet and excellent comfort to all true beleeuers, deliuered partly by way of instruction, partly by way of exhortation against the relickes and remainders of sinne and corruption, still cleauing to them, and still abiding in them;
The First is, a sweet and excellent Comfort to all true believers, Delivered partly by Way of instruction, partly by Way of exhortation against the Relics and remainders of sin and corruption, still cleaving to them, and still abiding in them;
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The second is a comfortable exhortation, directed to the 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 second is a comfortable exhortation, directed to the godly, patiently to suffer affliction, urged and pressed by diverse Reasons, from the middle of the Seventeenth verse to the one and thirtieth verse.
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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 First verse (Now then there is no condemnation to them that Are in christ Iesus, which walk not After the Flesh but After the Spirit,) hath this respect to foregoing matter.
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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, I thanke God through Iesus Christ our Lord:
Oh wretched man that I am who shall deliver me from the body of this death? and again raised up his heart with Comfort in and through christ Iesus, I thank God through Iesus christ our Lord:
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Secondly, an infallible marke, by which such persons may be knowne, the Apostle pointing them out by their speciall qualification, that they are such as walke after the Spirit, amplifying that by deniall of the contrary, that they walke not after the flesh:
Secondly, an infallible mark, by which such Persons may be known, the Apostle pointing them out by their special qualification, that they Are such as walk After the Spirit, amplifying that by denial of the contrary, that they walk not After the Flesh:
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These are the generall things laid before vs in this verse. (Now then) these words are to be vnderstood, as hauing respect to that which the Apostle had formerly deliuered;
These Are the general things laid before us in this verse. (Now then) these words Are to be understood, as having respect to that which the Apostle had formerly Delivered;
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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:
and that himself, howsoever he felt sin still abiding in him, yet he was able to bless God for deliverance from it through Iesus christ. Hereupon he thus concludes:
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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. and hauing borne their sinnes in his body, 1. Pet. 2.24.
and from the punishment of sin, To them that Are in christ Iesus, and that by the satisfactory death of christ, he being made sin for them, 2. Cor. 5.21. and having born their Sins in his body, 1. Pet. 2.24.
for these similitudes the holy Ghost vseth to set forth the neare vnion and coniunction of Christ and true beleeuers, Eph. 4.15.16. Christ is the head by whom all the body being coupled, &c. Ioh. 15.5.
for these Similitudes the holy Ghost uses to Set forth the near Union and conjunction of christ and true believers, Ephesians 4.15.16. christ is the head by whom all the body being coupled, etc. John 15.5.
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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,
though I feel sin still abiding in me, yet I being able to bless God for deliverance through Iesus christ, it follows that all such as Are one with christ,
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but now coming to set forth the priuiledge of those that are in Christ, he makes it not his owne particular case, but he sets downe a generall conclusion, that there is no condemnation, not onely to him,
but now coming to Set forth the privilege of those that Are in christ, he makes it not his own particular case, but he sets down a general conclusion, that there is no condemnation, not only to him,
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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;
though their faith be weak, yet they truly believing in christ, and their faith being a true faith, they have right and title to all the Saving comforts in christ;
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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.
Simon Peter a servant and an Apostle of Iesus christ, to you which have obtained like faith with us by the righteousness of our God and Saviour Iesus christ.
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. Saith Saint Iohn: The life appeared,
but faith like precious, faith of like worth and excellency in regard of the fruits of it, faith that is able to save you as truly and as Certainly as our faith, 1. John 1.2, 3. Says Saint John: The life appeared,
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,
And Therefore the privilege of God's grace and favour, of Comfort in christ, and of freedom from hell, death and damnation, belongs to all and every true believer,
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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:
as well as to the holy Apostle. 2. Tim. 4.8. The Apostle having said, Henceforth is laid up for me the crown of righteousness, which the Lord the righteous Judge shall give me At that day:
And so this is a cleare 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 singular persons, such as haue a great measure of grace and holinesse,
And so this is a clear truth, that the privilege of God's grace and favour, of Comfort in christ, of freedom from hell, death and damnation, is not to be restrained to Some singular Persons, such as have a great measure of grace and holiness,
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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. 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,
if he could but look up to the brazen serpent, was healed as well as he that had a Stronger sighed, John 3.14, 15. And Therefore this is a certain truth, that the privilege of God's grace and favour, of Comfort in christ, of freedom from hell, death and damnation, is not to be restrained to Some particular Persons,
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and are troubled with many doubtings in beleeuing. Such poore tender consciences, they commonly exempt themselues from the comforts of other strong Christians,
and Are troubled with many doubtings in believing. Such poor tender Consciences, they commonly exempt themselves from the comforts of other strong Christians,
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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.
The Doctrine Delivered serues to take away this exception, it tells them, that it is not the weakness of their faith that can hinder them from right and Interest in the comforts of God's children.
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Indeed the greater measure of faith thou hast, the stronger thy faith is, the greater will be thy comfort, and therefore labour thou to increase in faith,
Indeed the greater measure of faith thou hast, the Stronger thy faith is, the greater will be thy Comfort, and Therefore labour thou to increase in faith,
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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,
But if thou hast evidence of true faith in thine own heart, it may yield thee this Comfort, that thou hast as much right and title to all the comforts of God's children,
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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.
and thou Mayest come to the Sacrament of the body and blood of christ with Comfort; (for herein Some stagger and make question) Because they doubt whither they have faith or no.
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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.
There is no matter of condemnation, nothing deserving condemnation: but he Says, there is no condemnation to them that Are in christ Iesus; they Are free from condemnation.
That howsoeuer true beleeuers, such as are in Christ, haue in them matter deseruing condemnation, yet there is no condemnation to them, they are free from the guiltinesse of sinne,
That howsoever true believers, such as Are in christ, have in them matter deserving condemnation, yet there is no condemnation to them, they Are free from the guiltiness of sin,
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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,
yet they being in christ, by him they Are freed from all their Sins both original and actual, the Lord will never charge them on them, either in respect of guiltiness,
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Christ by his death, he being made a curse for them, when he suffered on the crosse, Gal. 3.13 hath freed them from the curse of the Law, and so from all the punishments due to them for sinne, both temporall and eternall.
christ by his death, he being made a curse for them, when he suffered on the cross, Gal. 3.13 hath freed them from the curse of the Law, and so from all the punishments due to them for sin, both temporal and Eternal.
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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.
Says the Prophet, Who is a Godlike unto thee, that Takes away iniquity, and passes by the Transgression of the remnant of his heritage? he retaineth not his wrath for ever, Because mercy Pleases him.
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,
The Lord is just, and it cannot stand with his Justice to hold any true believer guilty of sin, much less to Punish him for his Sins, he being one with 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 Therefore it still remains a truth, that such as be in christ, they Are freed from all punishment due to them for their Sins both temporal and Eternal.
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And this truth must serue as a ground of sweet comfort to all true beleeuers, both in respect of sinne, and in regard of the miseries that befall them in this world,
And this truth must serve as a ground of sweet Comfort to all true believers, both in respect of sin, and in regard of the misery's that befall them in this world,
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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,
on the ground of Doctrine now Delivered, true believers, God's children, may conclude to their Comfort, that none of their Sins shall ever hurt them, no not their heinous Sins, not those wherein they have lived and continued long,
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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 have doubled and often committed, not those they have done with much boldness and presumption, they having truly humbled themselves and repented for them, and now believing in christ;
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For why should a child of God feare any miserie before it come, or be vtterly deiected when it is come, seeing the venim and bitternesse of it is remoued,
For why should a child of God Fear any misery before it come, or be utterly dejected when it is come, seeing the venom and bitterness of it is removed,
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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,
the Seals of the Covenant Are Seals of judgement and damnation to them, and there is but a step between them and hell, there is no difference between them and those that now lie frying in the fire of hell,
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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:
the sting of death is removed, and taken from thee by the death of christ: yea when thou art dead, thou shalt not come into the judgement of condemnation:
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:
then (say they) it must needs follow, that they Are freed from subjection, true believers Are not to be Subject to any on the earth, to Kings, to Magistrates, and to other Governors:
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subiection of man to man came in by sinne as a punishment, Gen. 3.16. After the fall Eue was put in subiection to Adam, 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.
subjection of man to man Come in by sin as a punishment, Gen. 3.16. After the fallen Eue was put in subjection to Adam, and Therefore sin and all punishment due to sin being removed from them that Are in christ Iesus, they Are not to be Subject to any that live on the face of the earth.
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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.
and grief, and Therefore it is not true which the Anabaptists say, that civil subjection of man to man simply considered in it self, Come in by sin as a punishment.
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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,
Yea we shall find, that where remission of sin is expressed under these terms of speech of putting away Sins, not remembering them, blotting them out, there is either an express mention or a necessary implication of God's mere mercy,
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Where then is any place for humane satisfaction, by almes deeds, workes of pennance and the like, which the popish sort hold able to satisfie for sinne,
Where then is any place for humane satisfaction, by alms Deeds, works of penance and the like, which the popish sort hold able to satisfy for sin,
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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:
It is no part of God's promise annexed to the Covenant of works, that any good work, done according to the exact Rule of his Law, shall satisfy for any sin:
the Lord saith not, do this and thou shalt 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.
the Lord Says not, do this and thou shalt live, and if thou fail and break my Law, thou shalt by Some good works done according to the exact Rule of my Law, make amends and satisfy for that breach.
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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,
the condition of perfect Obedience propounded in the moral Law of God once broken, there can be no compensation made for that breach but by punishment, either in the person offending,
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.
That freedom from condemnation, from the guiltiness of sin, and all punishment due to sin, it belongs only to those that Are in christ Iesus, to those that Are one with christ Iesus, being knit and joined to him by the bound of his Spirit, and by true faith. Whence note we thus much.
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That onely those that are in Christ, onely those that are one with Christ, 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,
That only those that Are in christ, only those that Are one with christ, being joined to him by the bound of his Spirit and true faith, have right and title to this benefit of freedom from condemnation, of freedom from the guiltiness of sin,
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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.
As if he had said, unless you become one with me, as your meat and drink Are made one with your own bodies, which Are turned into the substance of your bodies, you cannot be partakers of the life and Comfort that is found in me.
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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 only by being one with me, as your meat and drink Are one with your own bodies, being turned into the substance of them, shall you come to find Comfort, life and salvation in and by me.
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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 Therefore only those that Are in christ, even one with him by the bound of his Spirit and by faith, have right and title to the benefit of freedom from condemnation,
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Deceiue not thy selfe then whosoeuer thou art, thinke not that this worthy priuiledge of freedome from condemnation, of freedome from the guiltinesse of sinne, and all punishments due to sinne,
Deceive not thy self then whosoever thou art, think not that this worthy privilege of freedom from condemnation, of freedom from the guiltiness of sin, and all punishments due to sin,
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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;
even Common drunkards, Common swearers, filthy Adulterers, covetous Persons, usurers, and the like, they think that the comforts of christ his birth, life and death belong to them;
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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. 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.
and they alone may truly and with Comfort say; that christ died for them. Object. Does not the Apostle tell us, 1. Tim. 2.5.6. There is one God, and one Mediator between God and man, which is the man christ Iesus, who gave himself a ransom for all men.
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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,
If thou live as a limb of Satan, and carry thy self as a member of that body whereof the Devil is the head (as all profane Persons do) think not that christ died for thee,
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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,
Now further observe we the phrase and Form of speech Here used by the Apostle: he Says not, there is no condemnation to them that Are near to christ Iesus,
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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.
yea the Union and conjunction between christ and true believers is so near, that we Are not able to conceive it in our shallow brains, it it a secret and a divine mystery. christ prays, John 17.21.
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so neare or rather nearer is the vnion and coniunction betweene Christ and true beleeuers: insomuch as the Apostle saith, Ephes. 5.30. that true beleeuers are members of Christ his body, yea flesh of his flesh, and bone of his bone.
so near or rather nearer is the Union and conjunction between christ and true believers: insomuch as the Apostle Says, Ephesians 5.30. that true believers Are members of christ his body, yea Flesh of his Flesh, and bone of his bone.
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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.
Yea we find that by reason of the near Union of christ and true believers, that the word (christ) is sometime put for the Church of christ, 1. Cor. 12.12.
This truly serues in the first place to strengthen and confirme the doctrine of our Church, that true beleeuers are iustified in Gods sight, by the merit of Christ his death,
This truly serves in the First place to strengthen and confirm the Doctrine of our Church, that true believers Are justified in God's sighed, by the merit of christ his death,
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,
Saul, Saul, why Persecutest thou me? And this may strike a terror and amazement into all wicked Persons, that load the members of christ with injuries and wrongs,
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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;
for there being that near Union between Christ and true believers, as there is between the head and the members of the body, they being in christ and christ in them, it must needs be that the grace and benefits of christ, do truly and really belong to them;
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Againe, is it so that there is so neare a vnion betweene Christ and true beleeuers, 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,
Again, is it so that there is so near a Union between christ and true believers, as that they Are in him and he in them? then let all such as do abuse or wrong any true believer, be it man or woman, never so poor or base in the eyes of the world, let them know that the abuse and wrong rests not only on the person abused or wronged,
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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 then his owne bloud, to be wronged, but he will reuenge it.
And assure thy self, the Lord Iesus to whom all power is given in heaven and earth, will not suffer any of his members, bought with no less price then his own blood, to be wronged, but he will revenge it.
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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:
Yea know it, whosoever thou art, if thou hast but an intent and purpose of evil against any true believer, that intent & purpose of thine is known to him:
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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,
for he is not only man but God also, and thy malice and intent of mischief against any member of christ, that lies lurking in the depth of thine heart, does not rest in thine own bosom,
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Now before we leaue this point, a Popish error is to be discouered, an error which the Papists would ground on the neare vnion that is betweene Christ and true beleeuers.
Now before we leave this point, a Popish error is to be discovered, an error which the Papists would ground on the near Union that is between christ and true believers.
For thus they hold and teach, that in regard of the neare vnion betweene Christ and true beleeuers, the good workes done by true beleeuers are meritorious,
For thus they hold and teach, that in regard of the near Union between christ and true believers, the good works done by true believers Are meritorious,
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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.
For (say they) true believers being so nearly united and knit to christ, that they Are one with him, the good works they do, receive virtue from him to merit.
For why, the vnion betweene Christ and true beleeuers, is not personall but mysticall, true beleeuers are not receiued into vnitie of person with Christ,
For why, the Union between christ and true believers, is not personal but mystical, true believers Are not received into unity of person with christ,
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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.
and Therefore they built on the sand, and we Are to renounce it as an untruth and Popish error, that by reason of the near Union between christ and true believers, their good works Are meritorious.
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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:
Come we now to the second general thing in this verse, the infallible mark by which the Apostle points out those that Are freed from condemnation by the death of christ, they being in christ, namely this:
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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,
That they Are such as walk After the Spirit and not After the Flesh, that is, such as live according to the motion and guidance of the Spirit of grace and sanctification,
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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.
Now this we Are to take, as the Apostle Here gives it, as an infallible mark of such as Are freed from condemnation by christ, that such Persons Are thus qualified, that they walk After the Spirit.
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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.
that they walk After the Spirit, they Are thus qualified, and they have this Certainly found in them, that they live according to the motion and guidance of the Spirit of grace and sanctification. Or briefly thus.
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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:
And hence it is that the Apostle Says, 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:
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but he liues a new life, euen an holy and sanctified life, 1. Ioh. 1.6. If we say that we haue fellowship with him, and walke in darknesse, we lye, and do not truly: as if he had said;
but he lives a new life, even an holy and sanctified life, 1. John 1.6. If we say that we have fellowship with him, and walk in darkness, we lie, and do not truly: as if he had said;
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and the reasons and grounds of it are these. First, such as are in Christ, they are one Spirit with Christ: 1. Cor. 16.17. He that is ioyned vnto the Lord, is one Spirit:
and the Reasons and grounds of it Are these. First, such as Are in christ, they Are one Spirit with christ: 1. Cor. 16.17. He that is joined unto the Lord, is one Spirit:
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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 Therefore it must needs be, that such as Are in christ, and by him freed from condemnation, they live the life of grace, they show forth the power of christ his Spirit,
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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 that by him thou art freed from condemnation? (without question every one is ready out of Self-love to assume this to himself, every one hath this conceit of himself) but Wouldst thou prove it,
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and wouldest thou haue good euidence for it, and make it 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 Wouldst thou have good evidence for it, and make it good to the Comfort of thy soul, that it is so indeed? then never rest till thou find that thou art truly sanctified both in heart and life,
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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 herein thousands in the world deceive themselves. Thousands there be that fancy to themselves that christ died for them, that they shall be saved by christ,
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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 yet Are so Far from an holy and sanctified life, as that their lives Are soiled with many soul Sins, with Drunkenness, Sabbath-breaking, and the like;
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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 confessing thy selfe to be a Christian (as euery one will be held to be) and yet liuing a lewd and wicked life,
he will sooth thee up, and help thee forward in that conceit, and so carry thee on in a Fools paradise (as we use to speak) to thine own endless perdition And know it further, that thou confessing thy self to be a Christian (as every one will be held to be) and yet living a lewd and wicked life,
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Againe, is it so, that such as are in Christ, and by him are freed from condemnation, they liue an holy and sanctified life? then know to thy comfort, whosoeuer thou art that hast thy heart and life sanctified,
Again, is it so, that such as Are in christ, and by him Are freed from condemnation, they live an holy and sanctified life? then know to thy Comfort, whosoever thou art that hast thy heart and life sanctified,
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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.
he Says, such as Are in christ Iesus, they walk After the Spirit, that is, they live and lead their lives according to the motion and guidance of the Spirit of grace and sanctification. The point hence is this.
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That the walking of the godly, true beleeuers, such as are in Christ, the course of their liues is according to the motion and guidance of the Spirit of grace and sanctification;
That the walking of the godly, true believers, such as Are in christ, the course of their lives is according to the motion and guidance of the Spirit of grace and sanctification;
Saith he, Our conuersation is in heauen, speaking of himselfe and other true beleeuers, or as the word NONLATINALPHABET signifieth, our ciuill life, all our thoughts and actions are heauenly,
Says he, Our Conversation is in heaven, speaking of himself and other true believers, or as the word signifies, our civil life, all our thoughts and actions Are heavenly,
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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.
or as Beza rendereth it, we carry our selves as free Denizons of heaven, our Whole carriage is heavenly and spiritual. Psalm 119.1. Says David, Blessed Are those that Are upright in their Way, and walk in the Law of the Lord.
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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:
they hold on a course in holiness, and in the ways of God. Galatians 5.16. we find that the Apostle exhorts and stirs up true believers thus to walk:
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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:
Walk you in the Spirit, and you shall not fulfil the Lustiest of the Flesh. And Psalm 50.23. the Lord himself speaks of framing or disposing the Conversation aright, requires it as of his children, with promise to show them his salvation:
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.
Without question Henoch sometime faulted and failed, but the course of his life was as in the presence of God, that was holy and religious, and truly spiritual.
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Againe, is it thus with Gods children, and such as are in Christ, that the course of their life and their actions for the tenour of them, are holy, they are good,
Again, is it thus with God's children, and such as Are in christ, that the course of their life and their actions for the tenor of them, Are holy, they Are good,
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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 take heed of this deceit whosoever thou art, fancy not to thy self that thou art a child of God, only Because of Some good motions in thine heart, Some good words,
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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 by idle dreames and reuelations,
For Certainly as one Says well, the Spirit of God leads the children of God in the Way of God's Commandments, he guides them not by idle dreams and revelations,
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Secondly, if thou be carefull to lift vp thine heart to God 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.
Secondly, if thou be careful to lift up thine heart to God in prayer, At all times and on all occasions, especially when thou art to Set on any matter of weight, that the Lord would guide and govern thee in all thy thoughts, words, and actions.
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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:
A men walking & course of life cannot be good, holy, heavenly, and spiritual, and At the same time, earthly, carnal, and merely natural and sensual:
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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:
yea they Are masters of contrary minds and dispositions, of contrary commands, as the Apostle Says, Galatians 5.17. The Flesh Lusteth against the Spirit, and the Spirit against the Flesh, and these Are contrary one to the other. Galatians 6.8. the Apostle speaks of sowing to the Flesh, and sowing to the Spirit:
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,
Many (Says he) walk, of whom I have told you often, and now tell you weeping, that they Are the enemies of the cross of christ, whose end is damnation, whose God is their belly,
and 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 acceptable, and perfect, he presently subioynes, verse 2. Fashion not your selves like unto the world, frame not the course of your life according to the guise,
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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:
These testimonies of Scripture do plainly evince and prove the point in hand, that a man cannot possibly walk both After the Flesh and After the Spirit:
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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:
to 24. The works of the Flesh Are adultery, fornication, uncleanness, wantonness, Idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murders, Drunkenness, gluttony, and such like:
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:
they Are like the Ark of God and Dagon, they cannot stand together, there can be no agreement between them. 2. Cor. 6.14. What fellowship hath righteousness with unrighteousness, and what communion hath Light with darkness, Says the Apostle:
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,
Again, such as walk After the Flesh, and follow the motions and guidance of their own corruption, without question they do so with a love and liking of the Flesh,
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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:
they Are pleasing to them, and they have no true love of God, nor of good things in them, which is found in them that walk After the Spirit. For as 1. John 2.15. If any man love the world, the love of the Father is not in him:
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 Therefore it must needs be, that such as walk After the Flesh and not After the Spirit, they Are carried contrary ways, according to their contrary affections and likings.
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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,
they Are of this mind, that they may walk both After the Flesh and After the Spirit, that they may live as they Are led by their own corrupt reason, their sensual and corrupt affections,
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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.
and a servant of God, and walk After the Spirit? it is Because thou Believest not the word of the Lord Iesus, who hath told thee the contrary, Lycia 16.13. You cannot serve God and riches.
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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:
Dost thou think (as many do) that thou Mayest serve God on the Sabbath as well At home as in the Church and public assembly, (being able to come to it) or as well on horseback as At a Sermon:
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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.
and Mayest then do a work of thy calling? it is Because thou givest not credit to the word of God, he revealing the contrary to thee in his holy Commandment.
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:
No, no, if the course of thy life be earthly and carnal; without all question it is not holy, and good, and heavenly, and spiritual. And take this with thee:
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It is not thine owne strong conceipt that will carrie thee vp to heauen, because thy conceit serues thee, that thou shalt be saued as well as the best,
It is not thine own strong conceit that will carry thee up to heaven, Because thy conceit serves thee, that thou shalt be saved as well as the best,
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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:
though thou be as bad as the worst. No, no, if thou walk according to the course of this world, Ephesians 2.2. After the Prince that Ruleth in the air, even the Spirit that now works in the children of disobedience:
Againe, is it so that a man cannot possibly walke both after the flesh and after the Spirit, and the course of a mans life cannot be holy, good, and heauenly:
Again, is it so that a man cannot possibly walk both After the Flesh and After the Spirit, and the course of a men life cannot be holy, good, and heavenly:
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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.
and At the same time, earthly, carnal and sensual? then Comfort thy self whosoever thou art, that Findest thy walking and course of life, to be holy, good, heavenly, and spiritual.
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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,
but they Are mingled with many imperfections, and thou hast cause to be humbled for them? yet if thou be able to witness to thy self in truth, that the bent and purpose of thine heart is to please God in all things,
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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 the Lord esteems not of thee as one that walks After the Flesh. Though the Flesh that still abides in thee, do intermeddle, and thrust in it self,
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Note we further, the Apostle here saith, that such as are in Christ, and by him are freed from condemnation, they walke not after the flesh but after the Spirit. Hence it is cleare:
Note we further, the Apostle Here Says, that such as Are in christ, and by him Are freed from condemnation, they walk not After the Flesh but After the Spirit. Hence it is clear:
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That the best of Gods children liuing on the face of the earth, euen such as are in Christ, and by him are freed from condemnation, they haue in them both flesh and Spirit, both grace and corruption,
That the best of God's children living on the face of the earth, even such as Are in christ, and by him Are freed from condemnation, they have in them both Flesh and Spirit, both grace and corruption,
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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,
Herein he plays the subtle sophister and cunning deceiver, he would have Christians to measure themselves by a false Rule, by the Rule of perfect sanctification,
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,
Some might haply think or say, Is there no condemnation to such as Are in christ? why, they that Are in christ Iesus have in them a remainder of corruption, there is impureness and defilement in part in all the Powers of their Souls,
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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;
Howsoever the best and the most holy that live in the world have in them impureness of nature, which in it self and of it self, is enough to condemn them;
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 from what all that Are in christ Iesus Are freed, by the power of the Spirit of life in christ Iesus, in the last words, from the law of sin and of death:
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This verse doth much trouble Interpreters, 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,
This verse does much trouble Interpreters, and is diversely taken according to the diverse applications of it, Some applying it (as I said) as a proof of the latter part of the verse foregoing,
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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.
and freedom from condemnation, and not Concerning the sanctification of such as Are in christ: the context and words (as I conceive) will bear no other found exposition.
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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.
And the Spirit of life (as I take it) is Here put for life, according to the phrase of Scripture, as Reuel. 11.11. After three days and an half the Spirit of life coming from God shall enter into them: that is, life it self.
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.
Now what is that? Why, surely his original holiness and purity, the holiness and purity of his humane nature, which is Here called the Spirit of life for two Reasons.
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First, because it was infused into his manhood by the Spirit of God in his conception, 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:
First, Because it was infused into his manhood by the Spirit of God in his conception, when he was conceived in the womb of the Virgae, he being conceived by the holy Ghost. Luk. 1.35. the Angel answered and said unto her, The holy Ghost shall come upon thee, and the power of the most High shall overshadow thee:
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,
For Here no doubt the Apostle had an eye to that in the verse before, (There is no condemnation to them that Are in christ Iesus.) (From the law of sin,
And 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.
And last of all, by the law of death, we Are to understand the power of death, both of body and soul, both temporal and Eternal, due to that blot and stain.
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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,
For the power of the most absolute and most perfect holiness and purity of the nature of man, which is found in christ Iesus, is inherent in him as the proper Subject 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,
even the power and force it hath to acquit and discharge from sin, that being imputed to me, hath perfectly freed and Delivered me, I being in christ Iesus,
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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 one with him by the bound of his Spirit and by faith, from the power which the remainder of sin, the blot and stain of my sinful nature, hath to make me guilty in God's sighed,
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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,
how then Are they freed from condemnation? This the Apostle meets with, and answers, That the perfect holiness and purity of christ his manhood imputed to them, perfectly frees them from the power the defilement of their nature hath to condemn them,
That such as are in Christ Iesus, they are partakers of the benefit of Christ his most holy conception and birth, and of the perfect holinesse and purity of his most holy and sanctified nature:
That such as Are in christ Iesus, they Are partakers of the benefit of christ his most holy conception and birth, and of the perfect holiness and purity of his most holy and sanctified nature:
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the benefits of his conception, birth, life, and death: he was incarnate and borne not for himselfe, but for Gods chosen: Isai. 9.6. Vnto vs a child is borne, vnto vs a Sonne is giuen.
the benefits of his conception, birth, life, and death: he was incarnate and born not for himself, but for God's chosen: Isaiah 9.6. Unto us a child is born, unto us a Son is given.
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 this we may resolve on as a certain truth, that such as Are in christ Iesus, they Are partakers of the benefits of christ his most holy conception and birth,
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Againe, is it so that such as be in Christ Iesus are partakers of the benefit of his most holy nature, and by the perfect holinesse of his nature imputed to them, they are accounted as holy & pure in Gods sight,
Again, is it so that such as be in christ Iesus Are partakers of the benefit of his most holy nature, and by the perfect holiness of his nature imputed to them, they Are accounted as holy & pure in God's sighed,
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:
as if themselves had be conceived & born without since? then Here is matter of sweet Comfort for thee whosoever thou art, that hast evidence in thine own soul that thou art in christ:
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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.
and thou Feel it, and dost acknowledge it to God, and dost thou think to be admitted into God's Kingdom of glory? No, no, I tell thee no unclean thing shall enter into that Kingdom, the Lord himself hath spoken it, Revel. 21.27. There shall enter into it no vncle••e thing, neither whatsoever works abomination or lies.
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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 Christ his most holy conception and birth,
it is neither the want of holiness in thy life, nor the want of purity in thy nature, that can condemn thee, thou art partaker of the benefit of christ his most holy conception and birth,
the graces and gifts of the holy Ghost were bestowed on him in fulnesse, and without measure. Isai. 11.2. the Prophet speaking of Christ saith, The Spirit of the Lord shall rest vpon him, euen the fulnesse of the Spirit:
the graces and Gifts of the holy Ghost were bestowed on him in fullness, and without measure. Isaiah 11.2. the Prophet speaking of christ Says, The Spirit of the Lord shall rest upon him, even the fullness of the Spirit:
thereby signifying the absolute perfection of those graces. Acts 10.38. the Apostle Peter saith. God hath annointed him with the holy Ghost. And Heb. 1.9. it is said that God annointed him with the oyle of gladnesse aboue his fellowes. And Luke 4.1. it is said, that he was full of the holy Ghost. Ioh. 1.14.
thereby signifying the absolute perfection of those graces. Acts 10.38. the Apostle Peter Says. God hath anointed him with the holy Ghost. And Hebrew 1.9. it is said that God anointed him with the oil of gladness above his Fellows. And Luke 4.1. it is said, that he was full of the holy Ghost. John 1.14.
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.
Yet so Are we to understand it, as that it was an increase without all imperfection, there was not the least imperfection, the least defect in that grace that was in christ in his infancy.
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and so when he was thirty yeares old, and was baptized, and began to preach, then was accomplished the Prophesie of Isaiah, The Spirit of the Lord is on me,
and so when he was thirty Years old, and was baptised, and began to preach, then was accomplished the Prophesy of Isaiah, The Spirit of the Lord is on me,
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That he might be fit for the accomplishment of his office of Mediator, and that he might in both natures, both in his Godhead and in his manhood, be a perfect Sauiour.
That he might be fit for the accomplishment of his office of Mediator, and that he might in both nature's, both in his Godhead and in his manhood, be a perfect Saviour.
Now then this trurh, that in Christ is found absolute perfection of holinesse and purity, euen the holinesse and purity inherent in Christ his humane nature is most exact and perfect:
Now then this trurh, that in christ is found absolute perfection of holiness and purity, even the holiness and purity inherent in christ his humane nature is most exact and perfect:
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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:
this may inform us in this particular, that christ did not fulfil the Law to merit Eternal happiness and glory for himself, by the actions of his life, by his active Obedience:
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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.
he needed not so to do, for he was most worthy of all honour, and all glory, in respect of his original holiness and purity, that was in him At the very First moment of his conception.
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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.
In his Godhead indeed is infinite holiness, but that is inaccessible, we cannot attain to it, 1. Tim. 6.16. but his humane nature being perfectly holy, and perfectly sanctified, that is as a pipe or conduit to convey it to all that truly believe in him.
Now further, is it so that in Christ is found absolute perfection of holinesse, 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.
Now further, is it so that in christ is found absolute perfection of holiness, 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 holiness, a measure of holiness in the members of christ.
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Is there fulnesse of holinesse in Christ the head, and not a proportionable measure of holinesse in his members? it is not possible, that were to make the mysticall body of Christ a monstrous body.
Is there fullness of holiness in christ the head, and not a proportionable measure of holiness in his members? it is not possible, that were to make the mystical body of christ a monstrous body.
Out of all question, there being fulnesse of grace and holinesse in Christ, there is a proportionable measure of holinesse and purity in all that are in Christ.
Out of all question, there being fullness of grace and holiness in christ, there is a proportionable measure of holiness and purity in all that Are in christ.
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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.
For as the Apostle Says, 1. Cor. 6.17. He that is joined to the Lord is one Spirit: and John 1.16. Of his fullness have we all received, and grace for grace.
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 the like, and their lives Are soiled with many foul and gross Sins: yea they cannot endure a measure of holiness and purity in Others. Such Persons deceive themselves exceedingly:
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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 take heed of this deceit whosoever thou art, Remember the truth now Delivered, that in christ is found absolute and perfect holiness, in christ is the Spirit of life;
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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:
and if thou be joined with him, thou hast the same Spirit, thou art partaker of that holiness in Some proportion. 1. John 3.3. Every one that hath this hope in him, Purgeth himself even as he is pure:
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Last of all, is it so that in Christ is found absolute perfection of holinesse and puritie? then comfort thy selfe whosoeuer thou art that hast in thee the beginnings of true grace,
Last of all, is it so that in christ is found absolute perfection of holiness and purity? then Comfort thy self whosoever thou art that haste in thee the beginnings of true grace,
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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,
Note we further, the Apostle Here ascribes a power to the Spirit of life, to the absolute holiness in christ Iesus, under the word Law, and he makes that power able to free from the power of sin,
That there is a greater power and force in the perfect holinesse of Christ to iustifie such as are in him, then there is in their impurenesse and defilement of natu•e to condemne them.
That there is a greater power and force in the perfect holiness of christ to justify such as Are in him, then there is in their impureness and defilement of natu•e to condemn them.
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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:
yet being the blood of that person who is both God and man, and hence called the blood of God. Act. 20.28. and in that respect of infinite price and valve:
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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;
so the holiness inherent in the manhood of christ, being the holiness of him who is both God and man, it is of infinite force to free from sin and death;
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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.
Mark we further, the Apostle Here making known thee Effect and powerful work of the Spirit of life in christ, to be freedom and deliverance from the power of sin and death, he gives instance of that Effect in himself, in his own particular.
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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.
Now this the Apostle did not only for his own Comfort, but also for the Comfort and confirmation of Others, whosoever they be that Are in christ Iesus.
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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:
so Here he sets himself before us as an Exampl of confidence, touching his freedom from the power of since and death, in and through christ Iesus, to the Comfort of all such as be in christ:
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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 to his comfort,
And in that the Apostle Here speaking of the freedom from the power of sin and death, through the power of the Spirit of life in christ Iesus, he speaks of it as belonging to himself, that himself in particular was partaker of that benefit to his Comfort,
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That it is not sufficient for vs to know the benefit of Christ his most holy and sanctified nature, and to know that in Christ is freedome from the power of sinne and death,
That it is not sufficient for us to know the benefit of christ his most holy and sanctified nature, and to know that in christ is freedom from the power of sin and death,
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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.
If we would have true Comfort touching freedom from condemnation through christ, and other benefits of christ, we must never rest till we be able to say with the Apostle, that we in particular Are freed, that the law of the Spirit of life which is in christ Iesus hath freed us in particular.
we must be able to say with the Apostle, Galat. 2.20. I liue by faith in the Sonne of God, who hath loued me, and giuen himselfe for me in particular. For why.
we must be able to say with the Apostle, Galatians 2.20. I live by faith in the Son of God, who hath loved me, and given himself for me in particular. For why.
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 that there is freedom from condemnation to such as Are in christ, and to be able to speak and to discourse At large of the benefits and Saving comforts in christ,
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and not to apply them to our selues in particular? Surely such knowledge is farre from yeelding true and sound comfort, Not the Law onely but the Gospell is a killing letter,
and not to apply them to our selves in particular? Surely such knowledge is Far from yielding true and found Comfort, Not the Law only but the Gospel is a killing Letter,
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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:
or At the most but a general assent to the truth of the Scriptures, and to the truth of the Articles of faith, which indeed may be in Reprobates, yea in the Devils themselves:
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,
Haply thou wilt say, this is the Hardest matter in the world, o that I could believe and apply them to my self, I would feign apply christ and his benefits to my self,
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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,
Thou that Findest this hardness in thee to believe, and to apply christ to thy self, is thy mind Set on christ? dost thou will and desire unfeignedly to believe 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 to apply to thy self in particular the benefits of christ? dost thou endeavour and use means to that purpose? art thou grieved that thou Canst not believe as thou Ought,
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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.
an inward love of God in his word of promise, a standing in awe of God in his word of threatening, a willing subjection of thy heart and life to the will of God revealed, in all things, a continual lifting up of thy soul to God in prayer, and thanksgiving on all occasions.
euen a faith applying the benefits of Christ to thine owne soule particularly: and hereby trie thy selfe, and neuer rest till thou finde in thee these things.
even a faith applying the benefits of christ to thine own soul particularly: and hereby try thy self, and never rest till thou find in thee these things.
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and is the cause of iustification: and it is not righteousnesse imputed that doth iustifie in the sight of God: that is their doctrine. They are easily answered.
and is the cause of justification: and it is not righteousness imputed that does justify in the sighed of God: that is their Doctrine. They Are Easily answered.
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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,
For First grant this, that the law of the Spirit of life does free from sin, taking the law of the Spirit of life for the grace of regeneration, (which indeed is not the meaning of that phrase in this place,
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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 death of soul, even the filthiness and pollution in which men Are conceived and born, is enough of it self to condemn them without any other sin added to it.
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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:
And this doubtless David knew well, when making Confessi of his Sins, Psalm 51. he broke out and said, verse 5. that he was conceived in sin, and born in iniquity:
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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;
if I had no other sin, I deserve thy wrath and everlasting perdition. Ephesians 2.3. the Apostle acknowledgeth, that himself and other true believers were by nature the children of wrath as well as Others;
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,
and Therefore of it self it is enough to make men liable to death of body and death of soul, death temporal and death Eternal, For the wages of sin is death, Rom. 6.23. Again,
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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,
and if they fail in any thing, and yield not perfect conformity to the Law of God from the moment of their conception to their death, they Are liable to the curse of the Law,
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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 Therefore it must needs be, that the impureness and defilement of nature, if not other sin were added to it, is enough to make men liable to death of body and death of soul.
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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.
And it was needful that the Son of God should descend from heaven, and be conceived and born pure and holy, that he might free God's elect from the impurity and defilement of nature.
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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,
and they hold and teach that the inclinations and proneness to sin or natural concupiscence in such as Are baptised, is not an evil repugnant and contrary to the Law of God,
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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,
If so be the impureness and defilement of nature, without any other sin added to it, be enough to make men liable to death of body and death of soul,
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I leaue them, and for the vse of the point to our selues, the truth now deliuered may teach vs not to maruell at it, that infants do dye and are taken away by death in their infancy.
I leave them, and for the use of the point to our selves, the truth now Delivered may teach us not to marvel At it, that Infants do die and Are taken away by death in their infancy.
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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,
Though they may be truly said to be Innocents in regard of actual sin, yet they Are not Innocents in respect of original corruption, they have that impureness in them,
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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,
Indeed Infants within the Covenant Are freed from the sting and curse of death, but they Are Subject to it as the true believing members of christ Are,
Againe, is it so that the impurenesse and defilement of nature without any other sinne added to it, is enough to make men lyable to death of body and death of soule? Take we then notice of this,
Again, is it so that the impureness and defilement of nature without any other sin added to it, is enough to make men liable to death of body and death of soul? Take we then notice of this,
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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,
even the filthiness and pollution in which every one of us was conceived and born, did afford matter enough for the lords wrath to seize on to our everlasting confusion,
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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:
Alas, many Consider not what an evil their corrupt nature is, and they Are never troubled in respect of those evil motions and Lustiest that arise from their own corruption:
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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,
THis verse hath respect to the verse foregoing, as yielding a proof and confirmation of that, that the most absolute and perfect holiness and purity of christ his humane nature, called the Spirit of life, imputed to such as Are in christ, does free them from the impureness and defilement of their nature still abiding in them, both from the guiltiness of it,
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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:
And lest he should seem to wrong the Law, he explains himself and Says, the weakness of it was in regard of the Flesh, it was weak Because of the Flesh. And then:
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.
that God sent his own Son into the world, to be incarnate, and to take the nature of man on him, which is further amplified by a particular end of his sending in the Flesh, that it was for sin.
Touching 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.
Touching this verse in general, as I said, it is to be taken as intended by the Apostle, touching the matter of justification, and not Concerning sanctification.
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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 this verse being a proof or an explication of that which is Delivered in the second verse, it Proves strongly against all that gainsay it, that we have rightly expounded that verse;
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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 what is the thing the moral Law could not do, we may gather from the last clause of the verse, (condemned sin in the Flesh.) God sending his own Son in the similitude of sinful Flesh, condemned sin in the Flesh,
and 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.
and bestow on men perfect holiness and righteousness, in as much as it was weak, that is, of no force, of no power nor strength to that purpose, Because of the Flesh, or by reason of the Flesh.
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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.
Sending, that is, in his Eternal counsel having designed to the office of a Mediator, as John 10.36. Say you of him whom the Father hath sanctified, and sent into the world, did in the fullness of time exhibit him. Galatians 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,
When the fullness of time was come, God sent forth his Son, that is, his Eternal Son, begotten of him from all eternity, and of the same Eternal essence with the Father,
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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:
so the word is used, 1. Pet. 4.6. In the Flesh, that is, in the nature of man, even in that Flesh and humane nature that he assumed, he abolished sin altogether:
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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 that Flesh of his being perfectly holy and pure, and the holiness of it being imputed to such as Are in christ, it Takes away the guiltiness from them in respect of the impureness of their nature,
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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,
God the Father exhibiting and sending into the world his Eternal and only begotten Son, whom in his Eternal counsel he had designed to the office of a Mediator, I say, sending him into the world endued with humane Flesh,
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,
even the blot and stain of nature out of our nature which he took on him, he did indeed in that Flesh and humane nature that he assumed, Abolah sin altogether,
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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,
That Flesh of his being perfectly holy and pure, and the holiness of it being imputed to such as Are in christ, it frees them from guiltiness in respect of the impureness of their nature,
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.
and the thing as I said, the Law could not do, was this, it could not free men from sin in the sighed of God, it could not bring them perfect holiness and righteousness. Hence then it is clear.
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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.
but it cannot justify any in the sighed of God, it cannot possibly bring to men perfect holiness and righteousness, by which they may stand perfectly holy and just in God's sighed, that is a thing impossible for the moral Law to do.
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. Cursed is euery man that continueth not in all things which are written in the booke of the Law to do them.
the Law hath in it no promise of remission of any sin: no, it threatens the curse for the least breach and Transgression of it. Galatians 3.10. Cursed is every man that Continueth not in all things which Are written in the book of the Law to do them.
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And hence is the Law called, A killing letter, the ministration of death, the ministrie of condemnation. 2. Cor. 3.6, 7.9. Againe, the Law is not able to worke faith in men, by which they may lay hold of remission of sinnes offered to them in the word of promise.
And hence is the Law called, A killing Letter, the ministration of death, the Ministry of condemnation. 2. Cor. 3.6, 7.9. Again, the Law is not able to work faith in men, by which they may lay hold of remission of Sins offered to them in the word of promise.
that is also proper to the Gospell, the Gospell onely ministreth the Spirit, 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:
that is also proper to the Gospel, the Gospel only Ministereth the Spirit, Gal. 3.2. Received you the Spirit by the works of the Law, or by the hearing of faith preached? So that on these grounds, we may resolve on this as a certain truth, that the moral Law of God cannot justify any in the sighed of God:
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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.
it is not possible that the Law of God should bring men to perfect holiness and righteousness, by which they may stand perfectly just in the sighed of God.
Now then, first this meets with that erronious conceit of the Papists, 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:
Now then, First this meets with that erroneous conceit of the Papists, who hold and teach justification in God's sighed by the works of the Law, directly contrary to this truth, that the Law cannot possibly justify any in the sighed of God:
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yea directly contrary to the plaine euidence of the Scripture. Rom. 3.20. saith the Apostle, By the workes of the Law, shall no flesh be iustified in his sight.
yea directly contrary to the plain evidence of the Scripture. Rom. 3.20. Says the Apostle, By the works of the Law, shall no Flesh be justified in his sighed.
Is it so, that the morall Law of God cannot iustifie any in the sight of God, 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,
Is it so, that the moral Law of God cannot justify any in the sighed of God, that it cannot possibly bring to men perfect holiness and righteousness, by which they may stand just and righteous in God's sighed? then take we heed that we seek not justification in God's sighed in and by the Law,
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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;
yea, such as Are regenerate in the highest degree of regeneration, living on the face of the earth, they Are unable to yield Obedience to the Law of God, in that manner and measure as it ought to be obeyed;
In many things we offend all. Euen the best of Gods children sinne in many things. Eccles. 7.22. Surely (saith the Preacher) there is no iust man in the earth, that doth good and sinneth not:
In many things we offend all. Even the best of God's children sin in many things. Eccles. 7.22. Surely (Says the Preacher) there is no just man in the earth, that does good and Sinneth not:
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there is not such a man to be found on the earth. Psal. 130.3. saith the Psalmist, If thou O Lord straightly markest iniquitie, O Lord who shall stand? Iob 9.3. Iob saith, He could not answer the Lord one thing of a thousand. 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:
there is not such a man to be found on the earth. Psalm 130.3. Says the Psalmist, If thou Oh Lord straightly markest iniquity, Oh Lord who shall stand? Job 9.3. Job Says, He could not answer the Lord one thing of a thousand. Mathew 6.12. christ hath taught such as Are able to call God Father, to pray, Forgive us our debts. And many like evidences of Scripture might be brought to clear and confirm this truth:
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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.
that it is not possible for any mere man, though he be regenerate and have attained a great measure of holiness, in his own person, in the time of this life, to keep and fulfil the Law of God.
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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.
The most holy, and the most regenerate that lives on the face of the earth, cannot perfectly and Fully without failing, observe and keep the Law of God.
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and most regenerate, that liue on the face of the earth; they are carnall, Rom. 7.14. if they be compared to the perfect holinesse and puritie of the Law of God:
and most regenerate, that live on the face of the earth; they Are carnal, Rom. 7.14. if they be compared to the perfect holiness and purity of the Law of God:
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.
though he be regenerate, and have a great measure of grace and holiness in his own person, in time of this life, perfectly without any failing At all, to keep and fulfil the Law of God.
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And this truth, first ouerturnes that grosse error of the Papists, who blasphemously teach, that such as are regenerate may perfectly fulfill the Law of God in the time of this life,
And this truth, First overturns that gross error of the Papists, who blasphemously teach, that such as Are regenerate may perfectly fulfil the Law of God in the time of this life,
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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,
and may do whatsoever the Law requires of them without any failing At all: yea they hold that men in the state of grace, may do works of supererogation,
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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 Therefore it still remains a foul and gross error to say as the Papists do, that the regenerate may perfectly fulfil the Law of God in the time of this life.
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Is it so, that it is not possible for any man, though he be regenerate, in his owne person in time of this life, perfectly to keepe and fulfill the Law of God.
Is it so, that it is not possible for any man, though he be regenerate, in his own person in time of this life, perfectly to keep and fulfil the Law of God.
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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.
It is monstrous and abominable pride in the Familists, in their idle brains to dream of absolute perfection of holiness and sanctification in the time of this life.
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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,
And we Are to acknowledge this our weakness and disability, and to seek to the Lord for strength, that we maybe able in Some measure to yield Obedience to his Law,
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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:
the Apostle lays the fault on the Flesh, on the corruption of nature, and not on the Law it self, that it brings not perfect holiness to God's chosen. Whence note we:
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. And why? Surely because of their vnpreparednesse:
So the Sacraments which Are Seals of God's Covenant, and Are full of sweet and heavenly Comfort in themselves, they seal up nothing to Some but judgement, 1. Corinth. 11.29. And why? Surely Because of their unpreparedness:
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Well take notice of it whosoeuer thou art, that art a fruitlesse and vnprofitable hearer of the word of God, it may be thou hast liued vnder the meanes a long time,
Well take notice of it whosoever thou art, that art a fruitless and unprofitable hearer of the word of God, it may be thou hast lived under the means a long time,
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;
which is Set forth together with Another special work of God going before it, the sending of christ into the world to take Flesh, the nature of man on him;
and altogether impossible in the eyes and iudgement of men. Witnesse that wonderfull and miraculous deliuerance of the people of Israel, Exod. 14.21.22.
and altogether impossible in the eyes and judgement of men. Witness that wonderful and miraculous deliverance of the people of Israel, Exod 14.21.22.
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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:
Witness also that deliverance of David out of the hands of Saul: the text Says 1. Sam. 23.26. That Saul and his men compassed David and his men round about to take them:
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yet then did the Lord worke his safety, and stopped the mouthes of the Lions, 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.
yet then did the Lord work his safety, and stopped the mouths of the Lions, Dan. 6.22. And indeed as christ Says, Matthew 19.26. With God all things Are possible. And Mark. 14.36. Says he, Abba Father, all things Are possible to thee. Zach 8.6. Says the Lord touching the return of the people from captivity, Though it be unpossible in the eyes of the remnant of this people in these days, should it Therefore be unpossible in my sighed, Says the Lord of hosts? no, no, it is possible to me.
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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.
and if he have a purpose to do thee good, as doubtless he hath if thou be a child of God, his purpose shall stand, it is unchangeable, he will do thee good, he will deliver thee out of thy Deepest distress.
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:
Take heed of these needless doubts and fears, whosoever thou art, Remember the Doctrine now Delivered, that the Lord is able to overcome and remove all impossibilities:
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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.
yet the Lord can, and he will remove that impossibility, He is able to do exceeding abundantly above that thou Thinkest, Ephesians 3, 20. and he will do above that thou Thinkest.
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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.
yet Comfort thy self, the Lord can make thee stand, and thou shalt find that the Lord will give thee strength above and beyond thy thoughts, above and beyond thy expectation.
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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.
Come we now to stand on these words more particularly, (God sending his own Son in the similitude of sinful Flesh.) And First from these words (God sending his own Son) we may note the distinction of Persons in the Trinity.
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and his owne free and vndeserued loue to his chosen, as we haue it 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.
and his own free and undeserved love to his chosen, as we have it John 3.16. God so loved the world, that he hath given his only begotten Son, that whosoever Believeth in him, should not perish but have everlasting life, 1. John 4.9. In this (Says Faint John) appeared the love of God towards us, Because God sent his only begotten Son into the world, that we might live 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.
Herein appeared the wonderful and unspeakable, & indeed infinite love of God to his chosen, the breadth, length, depth and height of God's love, as the Apostle speaks Ephesians 3.18.
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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:
yet had it not be so much as to send his own Eternal and only begotten Son, the Son of his love, his Son equal to himself in majesty and glory:
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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,
How then Are we bound to magnify the Goodness and mercy of God, and how Are we bound to be thankful for his infinite love towards us, manifested in sending his Son into the world? We Are to be thankful to God for Common benefits,
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,
That the Lord of heaven and earth, of his own free grace, Goodness and mercy, should send his own deer Son, out of his own bosom, to be incarnate and to take Flesh on him unsought for of us, we cannot sufficiently prize this benefit,
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Certainly such as haue a right and feeling apprehension of this benefit, they endeuour to be thankfull, and in way of thankfulnesse, they giue vp themselues to the Lord, to be guided,
Certainly such as have a right and feeling apprehension of this benefit, they endeavour to be thankful, and in Way of thankfulness, they give up themselves to the Lord, to be guided,
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because I said I am the Sonne of God? Iohn 16.5. Now I go my way to him that sent me. Ioh. 17.3. This is life eternall, that they know thee to be the onely very God, and whom thou hast sent Iesus Christ:
Because I said I am the Son of God? John 16.5. Now I go my Way to him that sent me. John 17.3. This is life Eternal, that they know thee to be the only very God, and whom thou hast sent Iesus christ:
The Lord often complaines, that some Prophets were not of his sending, they runne and he sent them not. Iere. 14.14. The Phophets prophesie lyes in my name, I haue not sent them. Ierem. 23.21. I haue not sent these Prophets saith the Lord, yet they runne. 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.
The Lord often complains, that Some prophets were not of his sending, they run and he sent them not. Jeremiah 14.14. The Prophets prophesy lies in my name, I have not sent them. Jeremiah 23.21. I have not sent these prophets Says the Lord, yet they run. Rom. 10.15. Says the Apostle, How shall they preach except they be sent? Such as exercise the office of the Ministry, must look to their sending, that they be sent of the Lord.
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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, by three things.
If any ask how he shall know that he is called and sent of God to this or that office, especially to the office and function of the Ministry? I answer, by three things.
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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. the Apostle saith, Christ ascending gaue gifts vnto men:
Saul was was anointed King by Samuel. 1. Sam. 10. The text Says, verse 9. God gave him Another heart, God gave him an heart fit for his office. Ephesians 4.8. the Apostle Says, christ ascending gave Gifts unto men:
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 Thirdly, if the Lord have given him an heart to be faithful, and in truth of heart to use the talon given to him to the best advantage of gaining glory to God,
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,
If a man would have found Comfort touching his office and function, he must look that he be called and sent of God, that God hath fitted him with Gifts for that office,
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:
so Far as shall be for his own glory and his good, and that such as do wrong him, shall be sure to feel the revenging hand of God on them or theirs:
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thereby he puts a difference betweene Christ and all other sonnes of God, as that Christ is the Sonne of God his Father in a peculiar manner, not by creation,
thereby he puts a difference between christ and all other Sons of God, as that christ is the Son of God his Father in a peculiar manner, not by creation,
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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 manner,
even by Eternal generation, being begotten of the substance of his Father from all eternity, his Father Fully communicating to him his Whole essence After an unspeakable manner,
Now the point hence in that the Apostle calls Christ, Gods owne Sonne, is this. That Christ is true and very God, begotten of his Father from all eternitie:
Now the point hence in that the Apostle calls christ, God's own Son, is this. That christ is true and very God, begotten of his Father from all eternity:
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And for this we haue further plaine and plentifull euidence of Scripture. Phil. 2.6. He being in the forme of God, thought it no robberie to be equall with God. Act. 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 for this we have further plain and plentiful evidence of Scripture. Philip 2.6. He being in the Form of God, Thought it no robbery to be equal with God. Act. 20.28. Take heed Therefore unto your selves, and to all the flock whereof the holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his own blood.
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And who hath purchased the Church of God with his owne bloud, but Iesus Christ? Rom. 9.5. The Apostle affirmes in plaine termes, that Christ is God ouer all, blessed for euer, Amen. 1. Tim. 3.16. Without controuersie, great is the mysterie of godlinesse, which is God manifested in the flesh.
And who hath purchased the Church of God with his own blood, but Iesus christ? Rom. 9.5. The Apostle affirms in plain terms, that christ is God over all, blessed for ever, Amen. 1. Tim. 3.16. Without controversy, great is the mystery of godliness, which is God manifested in the Flesh.
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:
Let then Satan lay before thee the grievousness of thy Sins, and lay out to the uttermost the greatness of God's wrath against thee for the same, that the least of thy Sins deserve the infinite wrath of God, as indeed it does:
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.
yet if thou be able to hold out against him the blood of Iesus christ, apprehended by a true faith, thou shalt put him to flight, that is the blood of God's own Son, of his Beloved Son, in whom he is well pleased, Math. 3.17.
Againe, is it so that Christ is true and very God? then comfort thy selfe whosoeuer thou art that truly beleeuest in Christ, here is a ground of sweet comfort for thee:
Again, is it so that christ is true and very God? then Comfort thy self whosoever thou art that truly Believest in christ, Here is a ground of sweet Comfort for thee:
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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:
for why, thou art one with him by faith, who is able to save and deliver thee from death and damnation, from the Devil and all the enemies of thy salvation, which is a marvelous Comfort:
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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.
and Therefore none that Are given to me, shall ever perish, none can pluck them out of my hand, all the power of hell shall never be able to prevail against any soul given to me.
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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:
even to those infirmities that appertain to the Whole nature of man, as to hunger, thirst, cold, nakedness, weariness, to mortality, and death it self:
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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.
and they Thought him to be nothing Else but a mere man. John 6.52. The Iewes say, how can this man give us his Flesh to eat? Yea those that looked on him with the eye of the body, they saw neither Form nor beauty in him to be desired, Isaiah 53.2.
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,
The meaning is, that christ had the like natural properties of a true body and soul, the like affections and infirmities, without sin, that other men have,
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:
All which prove, both the truth of his manhood, and also his exceeding great abasement. And the truth of his manhood may be further proved by many evidences of Scripture. Rom. 1.3. the Apostle Says, He was made of the seed of David according to the Flesh. Gal. 4.4. When the fullness of time was come, God sent forth his Son made of a woman:
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:
We for our parts Are to acknowledge and believe the truth of christ his manhood: that christ became truly man, like to us in all things sin only excepted:
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 the Flesh and manhood of christ is the pipe or conduit to convey all good things to us By the Flesh and manhood of christ we come to be joined to God,
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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:
And indeed whosoever they be that deny the truth of christ his manhood, either directly or by consequent, they can look for no true Comfort in and by christ, or from him:
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And surely whosoeuer they be that haue a true feeling 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 surely whosoever they be that have a true feeling of that love of his, in Some measure shed abroad in their hearts, may assure themselves, that that love of his is an endless love,
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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:
and shall never fail them, but will undoubtedly bring them to Eternal happiness and bliss. And they Are bound to love him again, who hath so dearly loved them:
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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 thou art daily called of him by the Ministry of his word, to lay aside thy pride, thy covetousness, thy Usury, thy Drunkenness, thy garishness, thy carnal pleasures, and vain delights:
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,
or any needless pleasure, At his call and Commandment? Dost thou think that thou Couldst be content to have thy Flesh fry in the fire, to lay down thy life for his sake if hereafter thou be called to it,
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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:
nor an idle and vain toy in thy apparel, and the like? Poor soul, thou dost but deceive thy self, thou hast no dram of true love to the Lord Iesus:
Last of all, did the Sonne of God abase himselfe so low as to take flesh on him, yea the similitude of sinfull flesh? was he content though he were free from all spot of sinne,
Last of all, did the Son of God abase himself so low as to take Flesh on him, yea the similitude of sinful Flesh? was he content though he were free from all spot of sin,
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,
How I say ought we to abase our selves, and to be brought to nothing in our selves, that so we may be like to the Lord Iesus? His Exampl is for our imitation,
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 with patience to endure iniuries and wrongs,
yea by his Exampl we must Learn the best of us all, willingly and with contentment to undergo contempt and disgrace in the world, and with patience to endure injuries and wrongs,
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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.
but let us Consider with our selves, 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? Hebrew 12.3.
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.
so opened he not his Mouth, Saiah 53.7. and dost thou think much when such things befall thee, when thou hast disgrace and contempt and indignities cast on thee? But thou wilt say, I have not deserved this or that disgrace At the hands of men.
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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;
but only a nature, and that it is received into unity of person with the Son of God the second person in Trinity, and does wholly and only subsist in the same person;
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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.
and became incarnate, and so in christ God and man were united into one person. It was needful that christ the Mediator should be God and man in one person.
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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.
Because it is a creature, but as it is received into unity of person with the Son of God, it is to be worshipped with the same worship that the Godhead is.
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:
Hereupon they may assure themselves, that christ hath made perfect reconciliation between God and them, that he hath perfectly reconciled them to God his Father:
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.
even to expel the blot and stain of nature, which did stick in our Flesh before christ did assume and take our Flesh on him, to expel that blot and stain utterly out of that nature of ours which he took on him.
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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;
And the weakening of the power and strength of natural corruption, and the abolishing of it in part, is said to be only by the virtue of christ his death;
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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:
Hence it is that the purging of the heart from corruption in Some measure, and the sanctifying of it, is said to be even a new creation. Psalm 51.10. David prays, Lord create in me a clean heart:
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Againe, the rebellion of nature doth oppose and withstand 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,
Again, the rebellion of nature does oppose and withstand the work of grace, and in regard of that opposition, it is a greater work of God to make a man or woman a new creature, by purging out the corruption of the soul,
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and hereafter when old age shall come vpon them, and the dayes wherein they shall haue no pleasure, then they will lay aside the vile lusts of their hearts,
and hereafter when old age shall come upon them, and the days wherein they shall have no pleasure, then they will lay aside the vile Lustiest of their hearts,
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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 turn from evil to good, which he hath appointed to be an act of all the days of thy life? And if thou live to old age, dost thou think that then it will be an easy thing to offer violence to thine own nature, to shake off the Lustiest of thine own heart,
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Tell a common swearer of his swearing, and will he not sometimes denie it, and say he did not sweare? Custome of swearing hath taken away the sense of that sinne,
Tell a Common swearer of his swearing, and will he not sometime deny it, and say he did not swear? Custom of swearing hath taken away the sense of that sin,
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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.
Remember the truth now Delivered, that the expelling of since out of our nature but in part, is a most hard work, God's children find it so in themselves, they find they have much ado to get the mastery of Some one sinful infirmity.
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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 seeing the driving of sin out of our nature, is a work of God's own powerful hand, seek and sue to him, that he would vouchsafe to put his hand into thy bosom,
Againe, is it so that the expelling of sinne out of our nature but in part, is a most hard worke, and wrought onely by the mightie and powerfull hand of God? then if thou find that worke wrought in thee,
Again, is it so that the expelling of sin out of our nature but in part, is a most hard work, and wrought only by the mighty and powerful hand of God? then if thou find that work wrought in thee,
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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;
but have an eye to the Lord, whose only work it hath be, and Remember that the best Ministers of God Are but Instruments, by whom the Lord hath wrought good on thee;
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,
That the Son of God being sent into the world, and taking Flesh on him, did indeed in that Flesh and humane nature that he assumed, Abolah sin altogether,
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That the Sonne of God taking flesh on him, and being incarnate, did vtterly abolish sinne and corruption out of that flesh and humane nature that he tooke:
That the Son of God taking Flesh on him, and being incarnate, did utterly Abolah sin and corruption out of that Flesh and humane nature that he took:
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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.
in christ our nature, and the corruption of nature, were severed one from the other. And to this purpose is that of the Angel to the Virgae marry, Lycia 1.35. That holy thing (Says he) which shall be born of thee, shall be called the Son of God.
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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 was sanctified in the womb of his mother. 1. Pet. 1.19. the Apostle describing christ, thus speaks of him, that He was a lamb undefiled, and without spot:
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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:
and this was prefigured in the Paschal lamb, which was to be without blemish, as the Lord commanded, Exod 12.5. and in the Lambs of the daily sacrifice, Num. 28.3. The Lord commanded that those Lambs should be without spot. Hebrew 9.14. it is said, christ offered himself without spot to God:
first, in Christ our nature was 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.
First, in christ our nature was received into unity of person with the Son of God the second person in Trinity, which it could not have be if it had be defiled with the least spot of sin.
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:
and if as man he had be stained with the least spot of sin, he could not have be a Saviour to God's chosen, he could neither have be made a sacrifice for them, nor righteousness to them:
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 Therefore doubtless this is a certain truth, that the Son of God taking Flesh and our nature on him, he did utterly Abolah sin and corruption out of that Flesh and humane nature that he took,
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and be conceiued and borne without all spot of sinne? I answer, it was by reason of his miraculous and extraordinary conception, that he was conceiued in the wombe of his mother after an extraordinary manner,
and be conceived and born without all spot of sin? I answer, it was by reason of his miraculous and extraordinary conception, that he was conceived in the womb of his mother After an extraordinary manner,
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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;
thence it was that christ was conceived and born without, all spot of sin. And that was a privilege proper to christ alone, to be so conceived and born, Because of his extraordinary conception;
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And therefore by the way, 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.
And Therefore by the Way, that is an idle and an erroneous conceit of the Papists, in that they hold that the Virgae Marry was conceived without spot of sin, that is proper to christ alone, in regard of his extraordinary conception by the holy Ghost.
But haply some will say, We reade Iere. 1.5. The Lord saith, He sanctified Ieremiah before he came out of the wombe, he was sanctified before he was borne;
But haply Some will say, We read Jeremiah 1.5. The Lord Says, He sanctified Jeremiah before he Come out of the womb, he was sanctified before he was born;
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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:
This Therefore we Are to hold as a certain truth, that the Son of God taking Flesh, our nature on him, he did utterly Abolah sin and corruption out of that Flesh and humane nature that he took:
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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.
and his Flesh, his humane nature, was conceived and born without all spot of sin, he being conceived in the womb of his mother After an extraordinary manner by the power of the holy Ghost.
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 Son of God taking Flesh, our nature on him, utterly Abolah sin out of that Flesh he took? surely then it must needs be, it holds by proportion, that christ does in Some measure Abolah sin out of all those that Are one with him.
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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 joined to himself by personal Union? and does not christ Iesus Abolah sin and corruption in Some proportion out of all those whom he Takes near to himself,
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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:
or in repressing only the outward act of sin, (for that may be and is many times in Reprobates) but that the very root of sin is weakened and wounded in thee:
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Againe, is it so that the Sonne of God taking our nature on him, 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.
Again, is it so that the Son of God taking our nature on him, did utterly Abolah sin and corruption out of that Flesh that he took? Here is then a ground of sweet Comfort to all that truly believe in christ.
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And hence it is that corruption of nature, is said to be an euill that doth easily compasse about. Heb. 12.1. Cast away euery thing that presseth downe, and the sinne that hangeth so fast on.
And hence it is that corruption of nature, is said to be an evil that does Easily compass about. Hebrew 12.1. Cast away every thing that Presseth down, and the sin that hangs so fast on.
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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.
And to this purpose it is, that we Are exhorted to cast off the old man, the corruption of nature, Ephesians 4.22. And to put on the new man, verse 24. And to put off the old man, Coloss. 3.8.9.
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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,
He that severed sin and our nature in Adam in his creation, and likewise severed sin and our nature in christ Iesus in his incarnation, he is able,
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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:
and he will At length sever sin and thy nature At thy glorification. And as Moses said to the Israelites Concerning the egyptians, Exod 14.13. Says he, The egyptians whom you have seen this day, you shall never see them again:
& 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,
& for sin condemned since in the Flesh, that is, to what end it was that the Son of God taking Flesh on him, did utterly Abolah sin and corruption out of that Flesh,
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And so he concludes and shuts vp that ground of comfort, layd downe verse the first, That there is a freedome from condemnation to them that are in Christ.
And so he concludes and shuts up that ground of Comfort, laid down verse the First, That there is a freedom from condemnation to them that Are in christ.
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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,
That the righteousness of the Law, or even that righteousness of the Law, or that which the Law of right requires (for so the word signifies) The meaning is, that righteousness which the moral Law of God requires of men, that they may be found perfectly just, holy,
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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:
and pure in God's sighed, being thoroughly conformed to the will of God revealed in his Law, in their Souls, in their bodies, inwardly and outwardly, in their minds, wills, and affections:
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,
For as reverend Beza Says well, when to remission of Sins, and perfect actual Obedience to the Law of God, there is added and adjoined perfect purity and holiness of our nature,
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,
for indeed it is somewhat hard to conceive, how the righteousness of the Law is fulfilled in us, who Are, not only sinful by nature and before our regeneration,
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that is, vtterly abolished sinne out of that 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,
that is, utterly abolished sin out of that Flesh and nature of ours that he took, that the righteousness of the Law might be fulfilled in us, we being one with him by faith,
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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,
but by imputation and application, not by sanctification inherent in our own Persons, but by imputation of christ his most perfect holiness to us For we being one with him and he with us, that which is his is ours,
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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.
and that which is in him as the Mediator, it is in us, he being made to us of God, Wisdom, and righteousness, and sanctification, and redemption, 1. Cor. 1.30.
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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,
So the meaning of the Apostle, in saying, That the righteousness of the Law might be fulfilled in us, is this, that the righteousness of the Law might be fulfilled in the Son of God incarnate, in christ,
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,
and so in us by imputation and by application, we being his members and truly believing in him, that being evidenced and testified by this, that we live not according to the motion and guidance of the corruption of nature,
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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.
the end of it was, That the righteousness of the Law might be fulfilled in us The Son of God taking Flesh, our nature on him, did utterly Abolah since and corruption out of that nature, to this end, that thereby the perfect righteousness which the moral Law of God requires, might be fulfilled.
and with all thy strength, and with all thy thought. 1. Thess. 5.23. the Apostle prayes that the Thessalonians may be holy, not onely in body and soule, but also in spirit;
and with all thy strength, and with all thy Thought. 1. Thess 5.23. the Apostle prays that the Thessalonians may be holy, not only in body and soul, but also in Spirit;
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there ought to be holinesse and puritie in their very spirits. 1. Tim. 1.5. the Apostle saith, The end of the commandement is loue out of a pure heart.
there ought to be holiness and purity in their very spirits. 1. Tim. 1.5. the Apostle Says, The end of the Commandment is love out of a pure heart.
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,
Again, the moral Law of God, for the nature of it, is all one with that original purity and holiness that was placed in man in his First creation,
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Now then, this truth serues to discouer to vs 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:
Now then, this truth serves to discover to us the absolute perfection of God's Law; and we may on this ground justly say with David, Psalm 119.96. There is an end of all perfection, but the Law of God is exceeding large:
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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,
Eve the want of that holiness and purity that ought to be in the nature of man, is against the Law of God, that requires holiness and purity of heart,
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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 it is a gross and erroneous conceit which Some Anabaptistical spirits hold, that the corruption of nature is neither against God's Law, nor in it self sin;
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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;
as well as his thoughts, words, and actions? who then is able in the time of this life, in his own person, perfectly to fulfil the Law of God? who is able to reach to that perfect purity the Law of God requires? Surely none living, being but a mere man;
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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.
And it is gross ignorance in blind people to say, they can keep the commandments of God as well as God will give them leave, therein they show themselves grossly ignorant.
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Lastly, on this ground of truth, that the Law of God requires puritie of heart and soule, 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,
Lastly, on this ground of truth, that the Law of God requires purity of heart and soul, and that the very nature of man be conformed to it in holiness and purity, take we notice of a wrong and unjust imputation that is commonly cast on God's children,
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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,
Can men be too strict in yielding Obedience to the commandments of God? can men go too Far in following After holiness and purity? is it possible? No, no, it is not possible, the Law of God requires purity and holiness of heart and soul,
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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.
and that is the thing we Are to labour for and to breath After, if we would have true and found Comfort in our Obedience to the will of God revealed in his word.
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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:
It is not thy outward conformity to the Law of God, thy civil, honest, and orderly life, that will yield thee true Comfort in time of trial, in the hour of death, or day of judgement:
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,
If we would have true and found Comfort in our Obedience to the will of God revealed in his word, we must labour in truth, (though not in perfection) yet in truth to yield Obedience to the Law of God, not only in our bodies,
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.
When christ satisfied the Law for the faithful, his intent and purpose in fulfilling the righteousness of the Law was, that true believers might have that righteousness of his imputed to them to their justification.
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.
So that the Papists cannot fasten it on this text rightly understood, that men may fulfil the Law of God in their own Persons in the time of this life.
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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,
In the next place observe we, that the Apostle Here Says, that the righteousness of the Law might be fulfilled in us, meaning that the righteousness of the Law might be Fully accomplished in christ as inherent in him,
The perfect fulfilling of the Law of God performed and done in the person of Christ Iesus, is as truly and as really ours by imputation and by application, we being members of Christ,
The perfect fulfilling of the Law of God performed and done in the person of christ Iesus, is as truly and as really ours by imputation and by application, we being members of christ,
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,
the Apostle Says, that by the Obedience of one, meaning of christ, many Are made righteous. Even by the Obedience of christ, the Obedience of his life and death, his perfect fulfilling of the Law of God,
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as if they themselues had done & suffered the things that he did and suffered. Rom. 16.14. the Apostle saith, that Christ is the end of the Law for righteousnesse to euery one that beleeueth:
as if they themselves had done & suffered the things that he did and suffered. Rom. 16.14. the Apostle Says, that christ is the end of the Law for righteousness to every one that Believeth:
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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. 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.
the Apostle speaking of himself and other true believers, he Says, christ is made to us of God righteousness, and sanctification, and redemption. And again, 2. Cor. 5.21. he Says, God made him (that is christ) to be sin for us who knew no sin, that we truly believing in him, might be made the righteousness of God in him.
And to these we might 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,
And to these we might add other evidences of Scripture if it were needful, clearing and confirming this truth, that the righteousness of the Law of God fulfilled and Fully accomplished in the person of christ, is as truly ours, we truly believing in christ,
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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,
And Therefore doubtless this is a certain truth, that the righteousness of the Law of God fulfilled and Fully accomplished in the person of christ, is as truly and as really ours, we believing in christ,
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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,
and that they Are blinded in their own conceit, in that they think, and stick not to utter it, that the righteousness of christ imputed to true believers, is but a putative Justice,
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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;
an imaginary and a fantastical righteousness, for so they speak of it scornfully and disgracefully: They say, it is but an idle thing, and a mere fancy that we hold;
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They are deceiued, the doctrine now deliuered shewes plainly, that the righteousnesse of Christ imputed to true beleeuers, is a true reall righteousnesse,
They Are deceived, the Doctrine now Delivered shows plainly, that the righteousness of christ imputed to true believers, is a true real righteousness,
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,
It follows not, that Because the righteousness of the Law of God fulfilled in the person of christ, is as truly theirs as if they themselves had fulfilled it,
Againe, is it so that the righteousnesse of the Law of God fulfilled in the person of Christ, is as truly and really ours, we truly beleeuing in Christ,
Again, is it so that the righteousness of the Law of God fulfilled in the person of christ, is as truly and really ours, we truly believing 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,
as if it were in us, in our selves, and as if we our selves had fulfilled it? surely then we may be bold to say, that in christ (we believing in him) we fulfil the Law of God,
And 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,
And the Doctrine of free justification by the righteousness of christ, and by his perfect holiness and purity imputed, does not overturn the Law of God, they may well stand together, true believers Are justified by the righteousness of the Law, not inherent in themselves,
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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.
And so the truth now Delivered may further serve as a ground of sweet and excellent Comfort to all and every one that truly believes in christ: for why.
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Is it so, that the righteousnesse of the Law of God fulfilled in the person of Christ, is as truly and as really ours, (we truly beleeuing in Christ) as if it were in vs,
Is it so, that the righteousness of the Law of God fulfilled in the person of christ, is as truly and as really ours, (we truly believing in christ) as if it were in us,
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,
yea know it to thy Comfort, that the righteousness of the Law of God fulfilled in the person of christ, being as truly thine as if thou Hadst fulfilled it, thy righteousness to thy justification in God's sighed can never be lost, it is laid up in christ Iesus, it is in a safe and sure hand, where thou shalt be sure to find it,
and 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,
and may be lost in part, but the righteousness of the Law fulfilled in the person of christ, imputed to thee for thy justification in God's sighed, that can never decay nor be lost in any measure,
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.
Now the words the Apostle Here subioynes, Which walk not After the Flesh, but After the Spirit, we had verse 1. I will not Therefore stand on the particular doctrines they afford to us, only note we thus much.
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That onely they that walke after the Spirit, 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:
That only they that walk After the Spirit, only they that live according to the motion and guidance of the Spirit of grace and sanctification, have the righteousness 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,
and on the contrary, they that walk After the Flesh, they that live as they Are acted and moved by the Lustiest of their own hearts, they have no righteousness performed for them, christ was not conceived holy and pure for them,
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They walke not after the flesh but after the Spirit, and made an opposition betweene those two, to walke after 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.
They walk not After the Flesh but After the Spirit, and made an opposition between those two, to walk After the Flesh and to walk After the Spirit, that true believers walk not After the Flesh but After the Spirit; in these two Verses, 5.6. he further lays forth that contrariety.
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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 First he shows that there is a contrariety between those that walk After the Flesh and those that walk After the Spirit, in respect of their nature's and dispositions, that they Are of contrary dispositions and affections;
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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.
Then secondly, the Apostle shows that there is a contrariety between those that walk After the Flesh & those that walk After the Spirit, in respect of their ends, that their ends Are contrary, verse 6. I will lay forth that contrariety when we come to the handling of that verse.
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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,
That phrase, After the Flesh, the Apostle makes all one with that to be in the Flesh, verse 8. and to be in the Flesh or After the Flesh, is to be carnal, unregenerate,
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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;
and not evil in themselves and of their own nature, but become evil to the wicked, they affecting and seeking After them with wicked minds and After a wrong manner, and abusing them;
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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;
and things of this world, which being not evil in themselves, yet become evil to the wicked, they affecting and seeking After them with wicked minds and After a wrong manner, and abusing them;
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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:
First observe we, that the Apostle Here ranging and dividing men into two sorts, that they Are either After the Flesh or After the Spirit, they Are either carnal or spiritual, either regenerate or unregenerate:
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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:
But the wicked and unregenerate, they mind and affect, they love and like things earthly and carnal, those Are the things that Are sweet and pleasing to them:
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and so they are carried contrarie wayes in their mindes and dispositions. Philip. 3.19. the Apostle describing Epicures and carnall persons, he saith of them in plaine termes, They mind earthly things: their mindes and their affections are set on those things.
and so they Are carried contrary ways in their minds and dispositions. Philip. 3.19. the Apostle describing Epicureans and carnal Persons, he Says of them in plain terms, They mind earthly things: their minds and their affections Are Set on those things.
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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.
our minds Are lift up above the things of the earth, we mind things heavenly and spiritual, our Whole disposition and carriage is in heaven. Psalm 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,
Says David, Many say, who will show us any good? That is the speech of many in the world, they mind and they affect the things of the world, those Are the things they seek After,
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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,
and the things they inquire After, and they say, who will show us any good in respect of worldly things? But Lord lift thou up the Light of thy countenance upon us, thou hast given me more joy of heart,
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 to this purpose it were easy to bring further evidence clearing this truth, that there is a contrariety between the regenerate and the unregenerate, between the godly and the wicked, in their minds and in their affections,
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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.
the wicked and unregenerate under the power of sinful and corrupt nature: and Therefore no marvel though they be carried contrary ways in their minds and dispositions.
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Now then in the first place this must teach vs, not to stand amazed, and to wonder that there is so little agreement betweene the godly and the wicked,
Now then in the First place this must teach us, not to stand amazed, and to wonder that there is so little agreement between the godly and the wicked,
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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.
and that they Are many times At jar, and discord, and difference one with Another: we Are not to think it strange, as Prou. 29.27. that a wicked man is an abomination to the just, and he that is upright in his Way, is abomination to the wicked.
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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.
That a godly man cannot away with a wicked man, and that a wicked man cannot abide a godly man, Here is one special cause of it, they Are of contrary minds, and of contrary dispositions.
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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.
yea the wicked speak evil of the godly, Because the godly like not those things that they like, and Because they run not with them to the same excess of riot. 1. Pet. 4.4.
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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 they savour contrary thing? surely then it cannot be, that the godly and such as Are truly religious, should join society and fellowship with the wicked,
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it is a griefe to Gods children to be in the company of the wicked accidentally. Dauid cried out, Psal. 120.5. Wo is me that I remaine in Meshech, and dwell in the tents of Kedar:
it is a grief to God's children to be in the company of the wicked accidentally. David cried out, Psalm 120.5. Woe is me that I remain in Meshech, and dwell in the tents of Kedar:
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.
and Blaspheme the truth of God, and speak evil of the ways of God, and open their mouths wide against the professors of the truth? Canst thou fit with them, walk and talk with them familiarly? It is more then probable that thou hast no true nor found grace in 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.
as Jehoshaphat did by joining with Ahaziah, 2. Chronicles 20.35. and dost harden the wicked in their evil courses, thou dost thereby show that thou hast no soundness of grace in thine heart.
In the next place, in that the Apostle saith here, They that are after the flesh, sauour the things of the flesh, he points out to vs the nature and property of carnall persons:
In the next place, in that the Apostle Says Here, They that Are After the Flesh, savour the things of the Flesh, he points out to us the nature and property of carnal Persons:
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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:
unregenerate Persons and such as Are in their natural state, they love, and they affect the things of the Flesh, the pleasures of sin, the profits and preferments of the world, ease, idleness, softness, daintiness, and the like:
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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;
but the things of the Flesh, carnal pleasures, riches, honours, ease, idleness, and the like, these Are the things that he finds most sweetness and most savour in;
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And to this purpose Zophar speakes plainly, 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:
And to this purpose Zophar speaks plainly, Job 20.12.13. Says he, Wickedness was sweet in the Mouth of the wicked, he hides it under his tongue as a sweet morsel, he savours it & keeps it close in his Mouth:
he delights as it were to be chawing on it continually. Prou. 4.17. saith Salomon, The wicked eate the bread of wickednesse, and drinke the wine of violence:
he delights as it were to be chawing on it continually. Prou. 4.17. Says Solomon, The wicked eat the bred of wickedness, and drink the wine of violence:
it is euen as meate and drinke to them to do euill. Isay 32.7. the Prophet saith, The churle deuiseth wicked counsels, to vndo the poore with lying words,
it is even as meat and drink to them to do evil. Saiah 32.7. the Prophet Says, The churl devises wicked Counsels, to undo the poor with lying words,
and to speake against the poore in iudgement. And Micha 2.1. the Prophet denounceth a wo against the wicked, in that they imagined iniquity and wrought wickednesse vpon their beds:
and to speak against the poor in judgement. And Micah 2.1. the Prophet Denounceth a woe against the wicked, in that they imagined iniquity and wrought wickedness upon their Beds:
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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 to these we might add many other testimonies of Scripture, showing this to be a truth, that the things of the Flesh, the pleasures of sin, riches, honours,
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First this, Carnall things, the pleasures of sin, and the like, are most profitable and most agreeable to the nature of carnall and vnregenerate persons, those things do most of all feed their naturall humour.
First this, Carnal things, the pleasures of since, and the like, Are most profitable and most agreeable to the nature of carnal and unregenerate Persons, those things do most of all feed their natural humour.
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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.
The Sodomites were exceedingly enraged against Lot, when he laboured to dissuade them from their filthiness, Gen. 19.9. they said, Away hence: he is come alone as a stranger, and shall he judge and Rule? they were mad against him.
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 the like, being most agreeable to the nature of carnal Persons, and they out of their blindness of mind, placing their happiness in the fruition of them, that those things Are most sweet and savoury,
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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.
carnal Persons give themselves to ease and idleness, and to pampering of the Flesh, to softness and daintiness, to pride and vanity, and garishness in apparel.
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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,
tell such Persons of the Joys of the life to come, of the comforts in christ, of the Comfort and peace of a good conscience, of the sweetness of the word of God,
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,
no, when things heavenly, and things pertaining to life and godliness Are spoken of in the public Ministry of the word, carnal Persons savour them not,
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,
and this is the very cause why men give themselves to sleeping At Sermons, and Some vain women give themselves to gazing about, to toying and playing with their fingers,
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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,
yea when sensual Persons Are exercised in the works of carnal pleasure, and worldlings exercised in and about the things of the world, they Are as Fish in the sea, in their proper element,
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,
is a man a gadder to taverns, to stageplays, a gamester, or the like? does he give himself over to sensual pleasures? Certainly that is a carnal person,
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:
Again, do we see a man drowned in the Cares of this life, and that he gives himself over to the seeking of the things of the world, he is a greedy and a grinding usurer? Surely, let his name be never so great in the world, his proper name is this, a Carnal person:
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:
as we use to speak, especially when thou art performing of holy duties? Does thy mind then run After thy covetousness, as Ezekiel 33.31? No doubt the best and most holy have distractions in performing of holy duties, but they like them not:
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.
and thy mind runs most on those things all the day long, and about those things thou Canst take the greatest pains, with most delight, and least weariness.
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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;
Come we now to the other part of the opposition Here made by the Apostle, wherein he makes known the nature and property of such as Are After the Spirit;
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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 spiritual things, pertaining to God's Kingdom, to life and godliness, as the works and Gifts of the Spirit, love, joy, peace, long suffering, the means of grace and salvation, the word and the Sacraments,
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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. saith Saint Iohn, The commandements of God are not grieuous:
And that thus it is with such as Are truly regenerate, such as have true sanctifying grace in their hearts, they Are thus minded and thus affected, we find it confirmed by many evidences of Scripture. 1. John 5.3. Says Saint John, The Commandments of God Are not grievous:
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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 saith, He esteemed the word of the Lords mouth, more then his appointed food.
To them that Are truly regenerate, to them the Commandments of God Are not grievous, but they Are easy, sweet, and pleasant. Job 23.12. Job Says, He esteemed the word of the lords Mouth, more then his appointed food.
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. O Lord of hoasts how amiable are thy tabernacles!
Verse 127. I love thy Commandments above gold, yea above most fine gold. And hence it was that he broke out so pathetically, Psalm 84.1.2. Oh Lord of hosts how amiable Are thy Tabernacles!
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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. he saith, That as the Hart brayeth for the riuers of water;
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. Psalm 42.1.2. he Says, That as the Heart Brayeth for the Rivers of water;
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,
such as Are truly regenerate, and have true sanctifying grace in their hearts, they mind and they affect things heavenly and spiritual, things pertaining to God's Kingdom, to life and godliness, these Are the things that Are most sweet,
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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 worth of them, they Are able to see and discern, and do indeed see and discern the sweetness and Comfort of heavenly things, that they Are as milk and honey, as marrow and fatness, as the Lord speaks, Saiah 55.1.2.
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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;
as all the wealth in the world cannot yield, yea that they Are more precious, and all things that men can desire Are not to be compared to them. Prou. 3.15. This God's children see and discern, and take notice of, in things heavenly and spiritual;
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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 Therefore it must needs be, we may Set it down as a certain truth, that things heavenly and spiritual, things pertaining to God's Kingdom, to life and godliness, the works and Gifts of the Spirit, the means of grace,
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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, do so earnestly follow after holy exercises,
Now then this being a truth, it serves to make known to us whence it is that the godly and such as have true sanctifying grace in their hearts, do so earnestly follow After holy exercises,
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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,
The world thinks God's people foolish and mad, and stick not sometime so to say, that they Are foolish and mad people, in that they so run After Sermons,
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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,
And holy things being savoured of God's children, in their sweetness they give to them a taste and a beginning of that joy that eye hath not seen, ear hath not herd,
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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 savoury, and best pleasing to regenerate Persons, and to such as have true sanctifying grace in their hearts? Are those the things they most desire and seek After,
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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 whether they be in the state of regeneration or no:
and take most delight and pleasure in, and the things they best relish, and find most sweetness and savour in? Surely then it is no hard matter for a man or woman to discern whither they be in the state of regeneration or no:
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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 if good things be distasteful to him, and he finds not that sweetness that is to be found in them, he may thereby know that his heart is not seasoned with sanctifying grace,
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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 find things heavenly and spiritual sweet, and savoury, and best pleasing to thee? Is the Sabbath a delight to thee? Dost thou long for it before it come? Rejoice in it when it is come? Dost thou consecrate it as glorious to the Lord? Isaiah 58.13.
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.
and with cheerfulness as to a feast, as it is said, Psalm 42.4? Is it the joy of thine heart to be exercised in hearing the word, in prayer, in singing of Psalms? And dost thou think thy self never so well as when thou art exercised in holy duties? Certainly then thou art regenetate, thou Mayest thereby discern that there is sanctifying grace in thine heart.
But if so be things 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 if so be things heavenly and spiritual be harsh and unpleasant to thee, the Sabbath is a burden to thee, holy exercises Are irksome and tedious to thee, thou Comest (indeed) to public holy exercises,
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and in attending on the word thou art heauie and drousie, thou hast no heart to good things, thou findest no sweetnesse in them, thou fauourest earthly things aboue things heauenly and spirituall.
and in attending on the word thou art heavy and drowsy, thou hast no heart to good things, thou Findest no sweetness in them, thou fauourest earthly things above things heavenly and spiritual.
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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.
Deceive not thy self, thou hast no good evidence to thine own soul that thou hast any dram of sanctifying grace in thine own heart, thou Canst take no Comfort in thy state.
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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.
and may taste the sweetness that the Lord hath put into his good creatures, as Isaac said to his Son Esau, Gen. 27.4. Make me savoury meat, such as I love.
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,
but if thou Wouldst have good evidence to thy soul, that thou hast true sanctifying grace in thine heart, thou must look to this, that thou savour things heavenly and spiritual, above earthly things,
and 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:
and to say with the rich fool, Lycia 12.19. Soul, thou hast much goods laid up for many Years, live At ease, eat, drink, and take thy pastime. Thou wilt say:
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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;
IN this Verse our Apostle further shows, that there is a contrariety between those that walk After the Flesh and those that walk After the Spirit, in respect of their ends;
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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,
and Counsels, the love and liking, the care, the desire and delight, the study and best exercise of corrupt nature, the Wisdom of it is death, that is, is deadly,
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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,
These words stand in opposition to the Wisdom of the Flesh, and the meaning of them is briefly this, The minding, meaning, the thoughts, Purposes, discourses,
and counsels, the 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 Counsels, the Wisdom, the love and liking, the care and desire of renewed nature, of nature renewed and sanctified by the Spirit of grace, is life and peace: that is, it brings to life and peace, the fruits or ends of it Are life and peace.
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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.
not as a meritorious, but as causa sine qua non; as a means or a Way which God hath ordained for his chosen to walk in to life and salvation, as Ephesians 2.10. God hath ordained good works, that we should walk in them, as in a Way leading to Eternal life and happiness.
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 on the other side, the minding, willing, and affecting, the study and exercise of renewed nature that as a Way, brings to Eternal life and happiness, to true peace and Comfort of conscience in this life,
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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;
Now thus understanding the words, observe we, that as the Apostle in the verse before made an opposition and contrariety between such as be After the Flesh and such as be After the Spirit, in respect of their nature and dispositions;
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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. Hence note we thus much.
and the fruit and end of those that Are After the Spirit, and follow the guidance of the Spirit, in the Wisdom of the Spirit, is life and peace. Hence note we thus much.
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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,
such as Are After the Flesh, and savour the things of the Flesh, and live as they Are led by the guidance and Wisdom of the Flesh, cannot look to come to the same end with those that Are After the Spirit,
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but if ye mortifie the deeds of the body by the Spirit ye shall liue. And Galat. 6.8. he saith, He that soweth to the flesh, shall of the flesh reape corruption:
but if you mortify the Deeds of the body by the Spirit you shall live. And Galatians 6.8. he Says, He that Soweth to the Flesh, shall of the Flesh reap corruption:
Now this I note in a word, 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,
Now this I note in a word, we shall hereafter speak of it more At large, to show that they deceive themselves whosoever they be, that think though they be After the Flesh,
and 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,
and this is one of the subtleties of Satan, in good things he severs the means from the end, he persuades a man that he may come to the end though he never use the means, that a man may come to life and salvation,
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:
O take heed of this subtlety, and this deceit of Satan, and take notice of it whosoever thou art, that the regenerate and unregenerate cannot possibly meet together in their ends:
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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 followest After the Lustiest of the Flesh in respect of the profits and pleasures of the world, thou art going on in the Way that leads to destruction;
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,
Now more particularly in the next place, in that the Apostle Here Says, That the Wisdom of the Flesh is death, he points out what the best act of the soul of a carnal man or woman,
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his wisedome is deadly and damnable, and makes him liable to death and damnation: for why, as the Lord himselfe saith, Genes. 6.5. All the imaginations of the thoughts of his heart are onely euill continually. And Gen. 8.21. he saith, The imagination of mans heart is euill from his youth.
his Wisdom is deadly and damnable, and makes him liable to death and damnation: for why, as the Lord himself Says, Genesis. 6.5. All the Imaginations of the thoughts of his heart Are only evil continually. And Gen. 8.21. he Says, The imagination of men heart is evil from his youth.
And the imaginations and thoughts of the heart of man being euill and sinfull, out of all question they are deadly and damnable. 2. Cor. 3.5. the Apostle saith, That of our selues we are not able to thinke a good thought:
And the Imaginations and thoughts of the heart of man being evil and sinful, out of all question they Are deadly and damnable. 2. Cor. 3.5. the Apostle Says, That of our selves we Are not able to think a good Thought:
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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;
Now the mind and will Are the fountains of all thoughts and Desires, and these by nature Are impure, Tit. 1.15. To the impure and unbelieving is nothing pure, but even their minds and Consciences Are defiled;
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Now then for the vse of this, is it so that the thought, purpose, discourse, counsell, and euen the best act of the soule of a carnall man, his wisedome is deadly and damnable,
Now then for the use of this, is it so that the Thought, purpose, discourse, counsel, and even the best act of the soul of a carnal man, his Wisdom is deadly and damnable,
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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:
and makes him liable to death and damnation? surely then we must needs conceive the state of a carnal man or woman to be a miserable state and condition:
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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 good meanings, & think themselves in good case, in that (as they conceive) they have in them good minds and good meanings, Poor Souls they deceive themselves, their minds and meanings which they conceive to be good (they being in their natural blindness and ignorance) Are but minds and meanings of the Flesh,
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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 foolish thoughts, yea their thoughts plotting and devising of evil against God's people and children? Surely those must needs be most deadly and damnable,
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wicked and carnall persons thinke they are wise, and that they deale wisely, as Pharaoh and his Counsell thought, Exod. 1.10. When they are plotting and deui•ing euill and mischiefe against the people and the children of God;
wicked and carnal Persons think they Are wise, and that they deal wisely, as Pharaoh and his Counsel Thought, Exod 1.10. When they Are plotting and deui•ing evil and mischief against the people and the children of God;
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for they that are cunning to plot and contriue mischiefe against the people of God, they are the veriest fooles 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;
for they that Are cunning to plot and contrive mischief against the people of God, they Are the veriest Fools in the world, they do but work their own woe and sorrow, they twist a whip for their own backs, though they think not so;
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euen his wisedome, and the best thought, purpose, deuice, and counsell of corrupt nature, is deadly and damnable? surely then carnall persons haue no cause to swell,
even his Wisdom, and the best Thought, purpose, device, and counsel of corrupt nature, is deadly and damnable? surely then carnal Persons have no cause to swell,
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The Apostle here speaking of the wisedome of the flesh, and of the wisedome of the Spirit, we may note in a word, (it is not properly intended in this place,) but hence we may note in a word;
The Apostle Here speaking of the Wisdom of the Flesh, and of the Wisdom of the Spirit, we may note in a word, (it is not properly intended in this place,) but hence we may note in a word;
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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,
that there is a twofold Wisdom, there is carnal Wisdom, though indeed it deserves not the name of Wisdom, it is rather to have the name of craft and subtlety,
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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. and some haue in them the wisedome of the Spirit;
some men have in them the Wisdom of the Flesh, and they Are wise After the Flesh, as the Apostle speaks, 1. Cor. 1.26. and Some have in them the Wisdom of the Spirit;
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and they are wise to saluation, as 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 they Are wise to salvation, as 2. Tim. 3.15. Carnal Persons Are carnally wise, and such as be regenerate Are spiritually wise, and indeed they only Are truly wise:
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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,
The Thought, affection, desire, study, and endeavour, of and After holiness, of and After things heavenly and spiritual, things that pertain to life and godliness, it leads them that Are truly regenerate,
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their minding and affecting good things, their studie and their endeauour after holinesse, shall vndoubtedly at length bring them to the eternall saluation of their soules and bodies in the kingdome of heauen.
their minding and affecting good things, their study and their endeavour After holiness, shall undoubtedly At length bring them to the Eternal salvation of their Souls and bodies in the Kingdom of heaven.
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. the Apostle saith of himselfe, I haue fought the good fight, I haue finished my course: I haue kept the faith.
and studies and endeavours After heaven, even to sow the seeds of holiness, both in heart and life, shall in the end reap the fruit and harvest of everlasting life. 2. Tim. 4.7. the Apostle Says of himself, I have fought the good fight, I have finished my course: I have kept the faith.
and then he subioynes, verse 8. Henceforth is laid vp for me the crowne of righteousnesse, which the Lord the righteous Iudge shall giue me at that day:
and then he subioynes, verse 8. Henceforth is laid up for me the crown of righteousness, which the Lord the righteous Judge shall give me At that day:
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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,
even for all that study and endeavour to keep faith and a good conscience, and therein hold on in a constant course, waiting for the appearing of christ to judgement,
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to them that mind, and affect, and studie, and endeuour after holinesse, He will giue glory, and honour, and immortalitie, and eternall life. Ierem. 6.16.
to them that mind, and affect, and study, and endeavour After holiness, He will give glory, and honour, and immortality, and Eternal life. Jeremiah 6.16.
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that the minding and affecting, louing and liking of things heauenly and spirituall, and the study and endeuour after holinesse, it leades Gods children,
that the minding and affecting, loving and liking of things heavenly and spiritual, and the study and endeavour After holiness, it leads God's children,
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First, the minding, and affecting, louing, and liking of 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,
First, the minding, and affecting, loving, and liking of things heavenly and spiritual, the study and endeavour After holiness in them that Are truly sanctified, is an evidence and testimony of their true justifying faith,
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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:
It is as possible that the lords own nature and being should fail, as that his children minding and affecting, loving and liking heavenly things, should fail to obtain Eternal life and salvation, the Lord having promised it to them:
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Now then, first this may serue to stop the mouthes of wicked and prophane persons, that are commonly opened against Gods children, to cauill against them in respect of their minding and affecting of things heauenly,
Now then, First this may serve to stop the mouths of wicked and profane Persons, that Are commonly opened against God's children, to cavil against them in respect of their minding and affecting of things heavenly,
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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:
Wicked Persons seeing God's children to be afflicted, and crossed, and not to thrive in the world, they open their mouths against their holy course, in this or the like manner:
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Oh (say they) what get you by your study and endeauour after holinesse? What are you better for it? Do not you see you are hated and contemned in the world,
O (say they) what get you by your study and endeavour After holiness? What Are you better for it? Do not you see you Are hated and contemned in the world,
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.
Alas (say they) these holy brothers, and these holy Sisters (for so they speak in scorn of God's children) they thrive not in the world, they Are but filly simple Fools, and the like.
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they may tell them, and that truly, their minding, and affecting, their study and endeauouring after holinesse, their spirituall wisedome doth much aduantage them,
they may tell them, and that truly, their minding, and affecting, their study and endeavouring After holiness, their spiritual Wisdom does much advantage them,
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Godlinesse is great gaine. 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. Againe, the truth now deliuered may be a ground of comfort and encouragement to all Gods children, it may cheare vp their fainting hearts in time of their greatest afflictions.
Godliness is great gain. 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. Again, the truth now Delivered may be a ground of Comfort and encouragement to all God's children, it may cheer up their fainting hearts in time of their greatest afflictions.
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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 their minding and affecting of good things, their study and endeavour After holiness, shall Certainly end in the everlasting salvation of their Souls and bodies in the Kingdom of heaven:
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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,
When Therefore thou that art a child of God art in any trouble or distress, look up to the Eternal weight of glory that is laid up for thee in heaven, that will cheer up thine heart,
and make thee as Christ Iesus did, Heb. 12.2. Endure the crosse and despise the shame, and to runne the race that is set before thee with patience and comfort.
and make thee as christ Iesus did, Hebrew 12.2. Endure the cross and despise the shame, and to run the raze that is Set before thee with patience and Comfort.
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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,
the minding and affecting of things heavenly and spiritual, the study and endeavour After holiness, it yields and brings to God's children true peace and Comfort of conscience in this life,
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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;
her ways Are pleasant and comfortable, peace and Prosperity. And Pro 8.11. he Says, That Wisdom is better then precious stones, and all pleasures Are not to be compared unto her;
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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 selues by the rule of carnall wisedome;
and full of rejoicing, that our own hearts testify and witness with us, that we have not be wise After the Flesh, not carried our selves by the Rule of carnal Wisdom;
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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 he unto the world, and the study and endeavour After piety and holiness, in becoming a new creature, he subioynes, verse 16. As many as walk according to that Rule, peace should be upon them and mercy,
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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,
These and many other testimonies make this a clear point, and confirm it, That God's children being spiritually wise, they minding and affecting things heavenly and spiritual,
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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 again, the spiritual Wisdom of God's children, their minding and affecting of things heavenly and spiritual, their study and endeavour After holiness, it is an evidence and testimony of their true Saving justifying faith,
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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,
For what is the Common conceit of the world touching the life of God's children? how do wicked Persons judge of it? Surely thus, they judge and they deem the life of God's children, to be a life without joy,
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;
Alas, the world is blind, and cannot see the joy, and peace, and Comfort, that a child of God finds in his study, care, and found endeavour After holiness;
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Gods children and such as feare God, passe their time as chearfully, and as comfortably, as if they were euer feeding vpon dainties and delicates without satietie,
God's children and such as Fear God, pass their time as cheerfully, and as comfortably, as if they were ever feeding upon dainties and delicates without satiety,
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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 as thou dost daily add to the measure of thy holiness, so Certainly thou dost add to the measure of thy peace and Comfort, both in this life and in the life to come,
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and 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 who more exercised with inward terrors then I? If it be so that the spiritual Wisdom of God's children, their study and endeavour After holiness, yields them true peace and quietness of conscience,
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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:
After they have be exercised with doubts, and fears, and terrors, and by his wonderful working he makes their inward Troubles as preparatives to their greater comforts:
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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.
so the Lord humbles them lowest, with doubts, fears, and terrors, and digs the Deepest into their Souls, to whom he Purposes to communicate the greatest measure of Comfort.
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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.
and assuredly At length abundance of peace, and joy, and Comfort, will come. John 16.22. Thou Mayest be in heaviness for a time, but joy will come. And as 2. Cor. 3.5. As thy sufferings abound, so shall thy consolations abound through christ.
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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 they only Are begotten by the word of peace, and Are partakers of the Spirit of God the true comforter, whose fruits ate joy and peace, as the Apostle Witnesseth, Galatians 5.21. and they only Are within the Covenant of peace the Lord speaks of Isaiah 14.10.
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 Therefore deceive not thy self whosoever thou art, do not thou imagine, that thou shalt find true peace and found Comfort in any thing but only in this, that thou art a man or woman truly religious,
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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 dost thou bless thy self in thine own heart, and promise to thy self true peace and found Comfort? Poor soul, it is but the deceit of thine own heart, thine own heart deceives thee,
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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,
Indeed thou that art ignorant, or impenitent, or civilly honest, Mayest think thou hast true peace and found Comfort, thy conscience being benumbed and asleep,
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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;
O then take heed whosoever thou art, that thou conclude not peace to thine own soul on any other ground but only on this, that thou art truly religious, and one truly fearing God;
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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,
But to keep within compass of the Seventh verse, we see the general matter of it, containing in it a confirmation of that which the Apostle affirms of the Wisdom of the Flesh, that it is deadly,
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.
for there is fleshliness in the mind, as Coloss. 2.18. Rashly puffed up with his fleshly mind. And Gal. 5.20. the Apostle reckons up heresy, which is an error in the mind held with obstinacy, among the works of the Flesh.
So that by the 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:
So that by the Wisdom of the Flesh (as before we did expound it) we Are to understand the meaning, Thought, discourse, Set purpose, counsel, love, liking, care, desire, delight, study, the best act and exercise of corrupt nature, the Wisdom of it is enmity against God. The Apostle Here speaks very emphatically, he uses a word of great force and vehemency, he speaks in the abstract:
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,
And Therefore the Apostle affirming this of the Wisdom of the Flesh, that it is enmity against God, he would have us to know, that there can be no friendship between it and God,
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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,
By the Law of God, we Are to understand the moral Law of God, for the will of God revealed in his word touching all moral duties, touching all duties of piety towards God,
and touching duties of loue, mercie, equitie, and iustice towards men. And the word here rendred subiect, signifies an orderly subiection, subiect according vnto order.
and touching duties of love, mercy, equity, and Justice towards men. And the word Here rendered Subject, signifies an orderly subjection, Subject according unto order.
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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,
And the Apostle saying, the Wisdom of the Flesh is not Subject, his meaning is, it yields not to it orderly subjection, it may haply hit on a good duty commanded in the Law of God,
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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:
Nay so long as it is the Wisdom of the Flesh, it cannot but rebel against the Law of God, according to that, Genesis. 6.5. All the Imaginations of the thoughts of his heart Are only evil 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.
and that of the Apostle, 1. Cor. 2.14. The natural man perceives not the things of the Spirit of God, for they Are foolishness unto him; neither can he know them.
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,
Because the mind, meaning, Thought, discourse, counsel, love, liking, care, desire, delight, study, best act and exercise of corrupt nature, the Wisdom of it is directly and extremely opposite and contrary to God and to all Goodness,
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as we haue it Isai. 43.13. and nothing is hard to him, Ierem. 32.17. He is able to do whatsoeuer he will. 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.
as we have it Isaiah 43.13. and nothing is hard to him, Jeremiah 32.17. He is able to do whatsoever he will. Psalm 115.3. Nothing in heaven, or earth, or hell, not all the Powers of men or Angels, good or bad, can withstand his power.
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or any thing that is opposite to his most holy & pure nature. Hab. 1.13. saith the Prophet, Thou art of pure eyes, and canst not see euill, thou canst not behold wickednesse:
or any thing that is opposite to his most holy & pure nature. Hab. 1.13. Says the Prophet, Thou art of pure eyes, and Canst not see evil, thou Canst not behold wickedness:
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and as the Prophet saith, 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.
and as the Prophet Says, Nahum 1.6. Who can stand before his wrath, or who can abide in the fierceness of his wrath? none is able to stand against it.
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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,
thus adding Drunkenness to thirst, the Lord will not be merciful unto him, but then the wrath of the Lord and his jealousy shall smoke against that man,
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and it leades to destruction, 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,
and it leads to destruction, and that the Lord will Certainly bring destruction on that thing or person that Stands up in opposition to him? then as this may strike a terror into all unrepentant Sinners,
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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 Consider it whosoever thou art, that dost Set thy self against God's children and such as sincerely profess the Gospel, thou dost but therein fight against God,
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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,
So Certainly if those thou dost Set thy self against be the children of God, begotten of the immortal seed of his word, thou shalt never prevail against them, thou dost but fight against the Lord,
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;
Consider this whosoever thou art that dost oppose and Set thy self against God's children, thou dost therein fight against God, thou joinest hands with the Devil;
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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:
the Lord will stand up for the defence of his children, and stir up himself as a man of war against thee, Saiah 42.13. and he will have the victory:
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.
In the next place, in that the Apostle Says, The Wisdom of the Flesh, or carnal mind, the mind of the Flesh is enmity against God: note we thus much.
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That the very mind, reason, vnderstanding, and will of man in his naturall state and condition, 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,
That the very mind, reason, understanding, and will of man in his natural state and condition, in the best act and exercise of them, Are opposite and contrary to God and to all Goodness, not only in the appetite and the Senses, the inferior parts of the soul,
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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, in the vanitie of mind, and darknesse of cogitation:
and he grounds his exhortation on a description of their Conversation before their conversion and renovation, verse 17. 18. That then they walked as other Gentiles did, in the vanity of mind, and darkness of cogitation:
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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,
so that indeed not only the appetite and Senses, but the best parts and Powers of the soul, being yet in the natural state and condition, the reason, mind,
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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;
The corruption of nature hath not only taken hold of the appetite and Senses, but it hath also overspread the mind, reason, understanding, and will;
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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,
And Therefore the reason, mind, and will of man being not only tainted, but so deeply poisoned with the contagion of sin, it must needs be a truth, that not only the appetite and Senses,
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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.
but even the reason, mind, and will of a natural man or woman in the best act and exercise of them, Are carried on in a course contrary to God, and to all Goodness.
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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:
but we Are to Consider, that the wit and Wisdom of man not sanctified, but in the natural state of it, is carried on in a course contrary to God, and to all Goodness:
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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:
and the more excellent wit, and the greater the Wisdom is, not sanctified, the more strongly and the more violently it carries men to impiety and sin:
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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.
To show it in one or two particulars: the Lord requires of us in his word, we have it, 1. Tim. 6.8. That if we have food and raiment we should therewith be content, and that we should not greedily hunt After the things of this life.
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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,
Now carnal reason, the Wisdom of the Flesh, that is ready to suggest, and it does suggest to many in the world, that they may by fraud, by Usury, by oppression,
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,
And Therefore if we desire to do the good duties the Lord requires At our hands in truth of heart, we Are not only to lay aside our own appetite and sense,
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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.
and all that nature hath endued us withal, and to suffer our selves wholly to be guided and governed by the Wisdom and will of God revealed in his word.
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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,
Now further mark we Here the weight of the Apostles speech, he Says not, the Wisdom of the Flesh is an enemy, but it is enmity; thereby signifying,
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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.
but they Are averse, and they Are repugnant to good things, and carried against God and good things, with an unreconcilable hatred and opposition, they Are At enmity with God and all Goodness.
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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.
but they were darkness, they were in extreme opposition to Light, even as contrary to God himself, who is Light. 1. John 1.5. and to the Light of his truth, as darkness is to Light.
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, standing in true and perfect holinesse and righteousnesse:
Because the mind and will of a natural man bears the image of Satan, which is directly opposite and contrary to the image of God, in which man was created, standing in true and perfect holiness and righteousness:
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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.
and Therefore it must needs be that the act and exercise of the mind and will of a natural man, is directly and extremely opposite and contrary to God and to all Goodness.
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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.
this being so that the act and exercise of the mind of a natural man, is directly and extremely contrary to God and to all Goodness, it meets with that conceit of the Papists touching pure naturals, and the Goodness in nature.
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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:
It is an idle conceit, it cannot stand with the truth now Delivered, that the act and exercise of the mind and will of a natural man is extremely opposite and contrary to God and to all Goodness:
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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? surely such as haue their minds and wils wrought on by grace,
Is it so that the act and exercise of the mind and will of a natural man is extremely opposite and contrary to God & to all Goodness? surely such as have their minds and wills wrought on by grace,
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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 such as Are yet in their natural state and condition, Are to take heed they please not themselves in a conceit that they can At their own time and pleasure change their minds and wills,
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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.
yet they may when they please change their minds, and turn their hearts from evil to good, and take a new course: but indeed they deceive themselves. Jeremiah 13.23. Says the Prophet, Can the Blackmore change his skin, or the Leopard his spots? then may you also do good that Are accustomed to do evil.
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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,
and it is done only by the mighty hand and power of God And Therefore our part is to use the means carefully, by which the Lord works grace in the minds and hearts of his,
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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;
even diligent hearing, reading, and meditating in the word of God, conference, good company, and the like, to wait on the Lord till he strike an holy stroke on our hearts and minds;
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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;
The Apostle Proves the Wisdom of the Flesh to be enmity against God by this, that it is not Subject to the Law of God, it yields not to the Law of God any orderly subjection;
they whosoeuer they be, 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,
they whosoever they be, that yield not Obedience to the will of God made known to them in his word, they that will not Subject their minds, their wills,
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:
And who Are those that hate him? We may Easily gather who they be, by that he subioynes verse 6. where he Says, He shows mercy to them that love him and keep his Commandments:
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 so on the contrary, those that keep not the Commandments of God, and yield not Obedience to his will, the Lord accounts of them as those that hate him,
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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. saith Christ, If ye loue me keepe my commandements.
how much more then After my death? He Says the people were rebellious against the Lord, in that they did not Subject themselves to his will made known to them. John 14.15. Says christ, If you love me keep my Commandments.
And to this purpose is that, Luke 19.27. Those mine enemies which would not that I should reigne ouer them, bring them hither, and slay them before me.
And to this purpose is that, Lycia 19.27. Those mine enemies which would not that I should Reign over them, bring them hither, and slay them before me.
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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 these we might add many other testimonies confirming this truth, that they whosoever they be, that will not Subject themselves to the Law of God, to mind, to will,
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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 to affect and love the good things the Lord requires of them, and to avoid the evil he forbids, his will being made known to them, they Are in God's account as enemies to God,
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,
so it must needs be a truth, that they whosoever they be that will not Subject themselves to the Law of God, to the will of God revealed in his word, to mind, to will,
and to affect, and to do the good things the Lord requires of them, and to auoid the euill he forbids, his will being made knowne to them, they are in Gods account as enemies to God,
and to affect, and to do the good things the Lord requires of them, and to avoid the evil he forbids, his will being made known to them, they Are in God's account as enemies to God,
First, this truth serues to discouer the wretched and fearefull condition of all such as haue the will of God made knowne to them touching good things the Lord requires at their hands,
First, this truth serves to discover the wretched and fearful condition of all such as have the will of God made known to them touching good things the Lord requires At their hands,
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Fearefull is the case of such persons, whosoeuer they be; they oppose against God; they resist, as Stephen said Act. 7.51. and the Lord accounts them as enemies, and as rebels against him;
Fearful is the case of such Persons, whosoever they be; they oppose against God; they resist, as Stephen said Act. 7.51. and the Lord accounts them as enemies, and as rebels against him;
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.
yea many times they make but a mock At it, and make but a tush or puff At the voice of God, in the Ministry of his word calling them from their Sins.
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,
art thou a drunkard, a Common swearer, or the like? and hath the word of God often sounded in thine ears? hath it discovered to thee thy particular Sins,
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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 do the good things the Lord requires of them, and to avoid the evil he forbids (his will being made known to them) they in God's account Are as enemies to God,
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:
as those that Are open contemners of God and of all Goodness, open blasphemers, such as bend their tongues like their bows for lies: Jeremiah 9.3. and shoot out bitter and blasphemous words against God and against Goodness:
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It 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,
It may be thou art able to say, I am no enemy to Goodness, I speak not ill of the ways of God, I Blaspheme not God and his truth, I am neither Papist nor Atheist, etc. Yea but what love hast thou to Goodness and to the truth of God? what zeal hast thou for God and for his truth? is thy heart and soul, thy mind and thy inward affections, thy Wisdom Subject to it or no? for these Are things the Lord requires of thee in his word, thou bearing the name of a Christian,
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but he marres it in doing, 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.
but he mars it in doing, he does it not orderly, it is accounted of as the deed of an enemy to God, he does it not so as may please God and bring Comfort to his own soul.
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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,
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,
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That the best act & exercise of ye 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 of all holinesse and righteousnesse:
That the best act & exercise of you soul of a carnal person, of a man that is yet in his natural state and condition, is evil and sinful, it is not Subject to the Law of God, it is not conformable to the will of God revealed in his word, which is the Rule of all holiness and righteousness:
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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,
even his Wisdom, is that evil, Because it is not Subject to the Law of God? surely then the motions of the mind disordered, the motions and stirrings that Are in the mind and heart of man to evil,
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That the wisedome of the flesh, the minding and affecting of corrupt nature, is not onely not subiect to Gods Law, but it hath no power in it selfe to be subiect to it:
That the Wisdom of the Flesh, the minding and affecting of corrupt nature, is not only not Subject to God's Law, but it hath no power in it self to be Subject 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.
the mind and will of a natural man, one that is yet in his natural state, hath no power nor ability in it self and of it self, to mind, to will, and to affect good things.
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though he labour to know them. And 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. saith Christ, Without me ye can do nothing.
though he labour to know them. And 2. Cor. 3.5. Says the Apostle, We Are not sufficient of our selves to think any thing (he means any thing that is truly good) as of our selves. John 15.5. Says christ, Without me you 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;
A man that is out of christ, as yet in his natural state and condition, can do nothing that is truly good, he cannot mind, will, or affect good things;
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as a dead man is vnder the power of death. He is dead in sinne, Ephes. 2.1. He hath neither spirituall life, nor the actions, nor the faculties of that life.
as a dead man is under the power of death. He is dead in sin, Ephesians 2.1. He hath neither spiritual 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 as yet vnregenerate, hath no power nor abilitie in himselfe and of himselfe, to mind, will,
And Therefore on these grounds we may resolve on this as a certain truth, that a man that is in his natural state and condition as yet unregenerate, hath no power nor ability in himself and of himself, to mind, will,
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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.
and his own raising up from the graven, as it is for a man in his natural state and condition, being dead in Sins, to mind and to will spiritual good things.
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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,
which will of his being by grace fortified, and as it were lifted up to an higher degree of perfection, can then concur and work with grace to faith,
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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.
and hath freewill in moral and civil things (which we confess:) does it thereupon follow that he hath power by nature to will spiritual good things? No, no, it follows not on that ground.
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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,
Again, in that they say, the natural will being by grace fortified and lifted up to an higher degree of perfection, can then concur and work with grace to faith,
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Now further, is it so that a man in his naturall state and condition, as yet vnregenerate, hath no power in himselfe and of himselfe, to mind, to will,
Now further, is it so that a man in his natural state and condition, as yet unregenerate, hath no power in himself and of himself, to mind, to will,
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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 good things Concerning piety towards God, love and mercy towards men, the good things of God's Law? surely then much less hath any man power in himself and of himself, to mind, to will,
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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,
We Are to take heed of this, and know that true faith in christ is a wonderful and supernatural gift and grace of God, wrought by the exceeding greatness of God's power,
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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:
and that thou Mayest so do when thou wilt, thou Mayest haply when the Lord lets thee see the greatness of thy Sins, what thou hast deserved by them, seek for faith and never find it:
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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.
having said verse before, that the Wisdom of the Flesh is enmity against God, and showed the ground of that, Because it neither is nor can be Subject to the Law of God, thereupon he infers in this verse, that Therefore they that Are in the Flesh cannot please God.
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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:
This verse for the general matter of it, sets forth how it is with such as Are in the Flesh, in regard of God's favour and acceptance, the Apostle affirming this of them, that their case and condition is such as they cannot please God:
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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;
they Are not only out of God's favour, and displeasing to God, but there is a further matter, They cannot please God. The Apostle affirms it as a thing impossible for them to please God;
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, as we may gather from verse 5. of Chapter 7. where the Apostle vseth this phrase,
and it is to be taken in a contrary sense, as namely thus, to be in the dregs and filth of nature, to be unregenerate, as we may gather from verse 5. of Chapter 7. where the Apostle uses this phrase,
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:
I say it was the conceit of one, Pope Syricius by name, that to be in the Flesh, in this place is to be understood of married Persons, of such as live in the married estate, that they Are in the Flesh, and so cannot please God:
directly 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.
directly contrary to the plain text of the Apostle, who Says, that the Romans to whom he writ, among whom were Aquila and Priscilla, and no doubt many other married Persons, that they were not in the Flesh, but in the Spirit.
First note we here, 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,
First note we Here, that this verse is a conclusion inferred by the Apostle on the verse foregoing, that seeing it is so that the Wisdom of the Flesh is enmity against God,
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.
We see that this verse is God's truth, God's own conclusion, brought in on his own premises in express terms, that they that Are in the Flesh, they that Are unregenerate, they can do nothing pleasing God.
If this had bene our conclusion deduced and drawne by consequent out of some place of Scripture, the Papists might haue had some better colour, though no good ground to except against it;
If this had be our conclusion deduced and drawn by consequent out of Some place of Scripture, the Papists might have had Some better colour, though no good ground to except against it;
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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 false Interpretation, Because it makes so directly against them, and in such express terms Delivered by the Apostle from the Mouth of Gow himself,
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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, a lumpe of sinne and of corruption;
That unregenerate Persons, such as Are yet in their natural state and condition, they Are altogether fleshly, they Are nothing but a lump of Flesh, a lump of sin and of corruption;
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And thus the Lord speakes of Ierusalem, Ezech. 16.6. When thou wast in thy bloud, not when bloud was in thee: and Act. 8.23. Peter saith to Simon Magus, Thou art in the gall of bitternesse, thou art ouerwhelmed in sinne. Coloss. 1.21. the Apostle saith of the Colossians, that before their conuersion their minds were set in euill workes.
And thus the Lord speaks of Ierusalem, Ezekiel 16.6. When thou wast in thy blood, not when blood was in thee: and Act. 8.23. Peter Says to Simon Magus, Thou art in the Gall of bitterness, thou art overwhelmed in sin. Coloss. 1.21. the Apostle Says of the colossians, that before their conversion their minds were Set in evil works.
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.
that unregenerate Persons, such as Are yet in their natural state and condition, they Are altogether fleshly, they Are nothing but a lump of Flesh, of sin, and of corruption.
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And this may serue to pull downe the pride of many in the world that carrie their heads aloft, and shew forth the pride of their hearts, in their speech, in their gesture, in their apparell, and the like.
And this may serve to pull down the pride of many in the world that carry their Heads aloft, and show forth the pride of their hearts, in their speech, in their gesture, in their apparel, and the like.
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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 rich array? Such is thy case, thou that art unregenerate, and as yet in thy natural state and condition, thou art full of blains in all the Powers of thy soul,
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An vnregenerate person cannot please God, though he thinke, speake, or do, the best thing that may be. Salomon saith Prou. 15.8. The sacrifice of the wicked is an abhomination to the Lord:
an unregenerate person cannot please God, though he think, speak, or do, the best thing that may be. Solomon Says Prou. 15.8. The sacrifice of the wicked is an abomination to the Lord:
it is odious to God, it prouokes him to anger against him. And to this purpose is that of the Apostle, Tit. 1.15. To the pure are all things pure, but vnto them that are defiled and vnbeleeuing is nothing pure:
it is odious to God, it provokes him to anger against him. And to this purpose is that of the Apostle, Tit. 1.15. To the pure Are all things pure, but unto them that Are defiled and unbelieving is nothing pure:
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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:
The Lord sometime rewards the civil Obedience and outward carriage of unbelievers, and such as Are yet in their natural state and condition. Ezekiel 29.20. a gift is promised to Nebuchadnezzar, a man without question unregenerate, for his service against Egypt:
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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,
Such is the rich Goodness of our good and gracious God, as that of his abundant mercy he is pleased sometime to give outward blessings even to civil Obedience,
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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.
and outward good behaviour of unbelievers, and such as Are yet in the state of nature, to encourage his children to yield Obedience to him with greater cheerfulness.
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as yet vnregenerate, cannot think, speake, 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.
as yet unregenerate, cannot think, speak, or do, any thing pleasing to God? Surely then we must needs conceive the state & condition of unregenerate Persons, such as Are yet in their natural state, to be most wretched and miserable.
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no, know it whosoeuer thou art, 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,
no, know it whosoever thou art, that art yet in the dregs of nature, thou Canst do nothing pleasing to God, the best thing thou dost is offensive and displeasing to his holy Majesty,
Againe, is it so that vnregenerate persons, such as are yet in the dregs of nature, in their naturall state and condition, they cannot do any thing pleasing to God, any thing that God may like of and approue,
Again, is it so that unregenerate Persons, such as Are yet in the dregs of nature, in their natural state and condition, they cannot do any thing pleasing to God, any thing that God may like of and approve,
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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,
and accept, as pleasing to his holy Majesty? Surely then we must Learn not to measure God's liking and his approbation of good things done by our selves,
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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,
For Exampl, do not many imagine and think that their true and just dealing with men, their giving every man his own, their hearing the word of God, their praying,
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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 that he likes them, and approves of them marvelous well, though those things as they Are done by them come not from a sanctified heart, not from the root of a found justifying faith, they Are yet in the dregs of nature,
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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.
even the best things that can be, being done by thee, they Are displeasing to God, they come not from the root of true faith purging thy heart from corruption, without which it is not possible to please God, Hebrew 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:
And Therefore do not thou gather and conclude, that God is well pleased with the good things thou dost, only Because the things done by thee Are good in themselves:
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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,
and those whom he hath loved from all eternity, and of his mere love elected and appointed to life and salvation, them he does embrace in his love At all times,
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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, there be different degrees of it:
God's love in it self admits neither more nor less, it is all one, but as it is extended and reached out towards God's chosen, there be different Degrees of it:
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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;
for God's elect Are loved of God before their calling, as the elect of God only known to God so to be, (for he only knows them to belong to his election in time to be called) with that degree of love that is proper to his elect uncalled;
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.
we find not that affirmed in any place of the book of God, of the best and most holy Obedience of God's children, that it merits or deserves any good At the hands of God.
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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.
No, it cannot be gathered out of any place of Scripture by any good consequent, that the holy Obedience of God's children and the good things done by them, do merit or deserve any good At God's hands.
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That the greatest and highest degree of excellencie that our holy obedience to Gods will can reach vnto, is this, to please God, to be accepted of God as pleasing to his holy Maiesty in and through Christ.
That the greatest and highest degree of excellency that our holy Obedience to God's will can reach unto, is this, to please God, to be accepted of God as pleasing to his holy Majesty in and through christ.
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. it is said of Henoch, that he walked with God; he carried himselfe iustly and vnbleameably as in the sight of God continually.
and this you have received of us, that you ought to walk in holiness and the good ways of God, to the pleasing of God. Genesis. 5.24. it is said of Henoch, that he walked with God; he carried himself justly and vnbleameably as in the sighed of God continually.
and in carrying himselfe holily as in Gods sight continually, he went no further then to the pleasing of God. Coloss. 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 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.
and in carrying himself holily as in God's sighed continually, he went no further then to the pleasing of God. Coloss. 1.9.10. the Apostle Says, he prayed for the colossians, that they might be fulfilled with the knowledge of his will, in all Wisdom and spiritual understanding, that they might come to this, that they might walk worthy of the Lord and please him in all things. Hebrew 13.16. Says 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;
It is but an idle and a foolish cavil of the Papists on that place, that the word there is promeretur, which (say they) signifies, God's favour is thereby merited and deserved;
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.
he is pleased to accept of them in and through christ, as the Apostle speaks, 1. Pet. 2.5. You Are made an holy Priesthood, to offer up spiritual 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 these we might join many other testimonies of Scripture proving the point in hand, that the highest degree of excellency our most holy Obedience to God's will can reach to, is this, to please God,
Now then this truth makes directly against that erronious opinion of the Papists, in that they hold and teach, that the obedience of true beleeuers doth answer the iustice of God,
Now then this truth makes directly against that erroneous opinion of the Papists, in that they hold and teach, that the Obedience of true believers does answer the Justice of God,
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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,
yea the best of God's children have Some dregs of this natural Popery still abiding in them, they Are given to ascribe too much to their own holiness,
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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,
yet we must take heed we ascribe not too much to our holiness, and that we advance not our holy Obedience to an higher degree then this, to please God,
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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 to lay claim and title to all good things both of this life, and of the life to come, only by this, that we Are the adopted Sons of God in christ, by whose merit we Are justified,
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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:
and lest they should be discouraged, dejected, and cast down, and made sad by that sentence of his, that they that Are in the Flesh cannot please God, he tells them for their Comfort, that they Are not in the Flesh:
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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:
And lest any among the Roman should presume on it, that they were not in the Flesh but in the Spirit and true Christians belonging to christ, on a false ground haling Comfort to them that did not belong to them, the Apostle adds a caveat or a wartch-word, that every one should look whither he have the Spirit of christ or not, affirming this in the last words of the verse, that he that hath not the Spirit of christ is none of his:
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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;
and thereunto subjoining a caveat to take heed that none of them deceive themselves, but that they should look to it that they had the Spirit of christ;
Because or for the Spirit of God dwelleth in you: the originall word is the same we haue 2. Thess. 1.6. For it is a righteous thing with God to recompence tribulation to them that trouble you.
Because or for the Spirit of God dwells in you: the original word is the same we have 2. Thess 1.6. For it is a righteous thing with God to recompense tribulation to them that trouble you.
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,
Dwells in you. This phrase is metaphorical, borrowed and taken from householders, from such as have their certain Abided and residence in a place or house,
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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,
as he is in all other things filling heaven and earth, but by his special presence, by the efficacy and working of his Spirit, enlightening them, quickening them,
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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.
both for the Comfort of them that were to be comforted, & for the warning of such as might haply apply & Appropriate Comfort to themselves which did not belong to them, to look to the ground of that Comfort they took to themselves.
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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,
It is not enough in preaching the word of God to deliver general doctrines, and to clear and confirm them by strong evidence of Scripture and reason,
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Doctrine taught must be applied particularly, by instructing, confuting, reprouing, and comforting, as occasion is offered. 2. Timothie 4.2. the Apostle layes this charge on Timothie, Preach the word, that is, publish the doctrine of the word:
Doctrine taught must be applied particularly, by instructing, confuting, reproving, and comforting, as occasion is offered. 2. Timothy 4.2. the Apostle lays this charge on Timothy, Preach the word, that is, publish the Doctrine of the word:
and not onely so, but saith he, Be instant in improuing, rebuking, and exhorting, with all long suffering and doctrine. Tit. 2.15. saith he, These things speake, and not onely so, but exhort, and rebuke with all authoritie.
and not only so, but Says he, Be instant in improving, rebuking, and exhorting, with all long suffering and Doctrine. Tit. 2.15. Says he, These things speak, and not only so, but exhort, and rebuke with all Authority.
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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,
And this we find to have be the practice of holy men in preaching the word of God, John Baptist Matthew 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. 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.
even to the hearts of the Pharisees and Sadducees that Come to his Baptism. Verse 7.8.9.10. Oh generation of vipers, (Says he) who hath forewarned you to fly from the anger to come? Bring forth Therefore fruits worthy amendment of life.
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.
and now also is the axe put to the root of the trees, Therefore every tree which brings not forth good fruit, is hewn down and cast into the fire.
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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,
Thus also Peter preaching to the Iewes, Acts 2. he makes application of his Doctrine to them in particular, from verse 22. to 37. he discovers to them their particular sin in crucifying the Lord of life and glory,
And 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,
And to these we might join the Exampl of Nathan, 2. Sam. 12. and Others clearing and confirming this truth, that in preaching the word, Doctrine must not only be taught in general,
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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:
they deal with sin as unskilful men use to meddle with curious works made by the hand of cunning artificers, nicely for Fear of putting Some thing out of due place and proportion:
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 Comfort, & every Way for their good, as need requires, and as occasion is offered? Surely then hearers of the word must suffer both teaching and instruction,
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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;
And Consider we that the word of God truly taught and applied to the heart and conscience, to the discovering of sin particularly, it never returns empty;
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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.
or the savour of death to death: and Remember withal what Solomon Says, Prou. 28.9. He that turns away his ear from hearing the Law, even his prayer shall be abominable.
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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, it may be demanded how the Apostle knew this? might not he be deceiued,
And whereas the Apostle Here affirms it of the Roman, to whom he writ, that they were not in the Flesh but in the Spirit, it may be demanded how the Apostle knew this? might not he be deceived,
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The holy Prophets of God and the holy Apostles, had an extraordinarie spirit of discerning, euen a spirit of reuelation, by which they could discerne who were regenerate, and who were not:
The holy prophets of God and the holy Apostles, had an extraordinary Spirit of discerning, even a Spirit of Revelation, by which they could discern who were regenerate, and 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.
Paul was able by the Spirit of discerning to see and discern that the same faith dwelled in Timothy that dwelled before in his grandmother Lois, and in his mother Eunice. 2. Tim. 1.5.
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as Paul did against Alexander the copper Smith, 2. Tim. 4.14. Alexander the copper Smith hath shewed me much euill, the Lord reward him according to his works.
as Paul did against Alexander the copper Smith, 2. Tim. 4.14. Alexander the copper Smith hath showed me much evil, the Lord reward him according to his works.
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;
Men that Are but of ordinary Gifts, whither Ministers or Others, they may pray against the bad cause the wicked enemies of God maintain simply and absolutely;
but against their persons they may not pray simply, but only with a condition, if otherwise the good estate of the Church cannot cōtinue, or religion be preserued.
but against their Persons they may not pray simply, but only with a condition, if otherwise the good estate of the Church cannot continue, or Religion be preserved.
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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 Therefore it is a bold and a monstrous presumption in any whatsoever they be, that take on them to discern of Some particular Persons, that they Are Reprobates,
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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 if we see men outwardly reformed and resembling God's children, that they carry themselves as the children of God, (they may deceive us indeed) but if they so carry themselves, we Are to judge of them charitably,
and 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 deceiuing spirit.
and they that otherwise judge, they know not of what Spirit they Are, as christ said to James and John, Lycia 9.55. they Are carried with a lying and a deceiving Spirit.
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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:
Now Here further observe we, that the Apostle being guided by the Spirit of God, affirming of the believing Romans that they were not in the Flesh but in the Spirit:
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:
And hence it is that the Lord is pleased to style true believers with the name and title of his children, of his Servants, of his Saints, and holy ones. Job 1.8. the Lord gives this testimony of Job to the Devil himself, that he was his servant:
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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.
Says he, Hast thou not considered my servant Job? And often we read of David, that he is called the servant of the Lord, as Psalm 89.20. I have found David my servant.
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. 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.
And the Apostles usually style those to whom they writ, by the name and title of Saints. Rom. 1.7. To all you that be At Room Beloved of God, called to be Saints. 2. Corinth. 1.2. 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 (Says the Apostle) as the elect of God holy and Beloved.
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 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:
Yea we find that such as Are found and sincere, and upright hearted, they Are often in Scripture said to be just, and holy, and righteous. Psalm 32.11. Be glad you righteous, and rejoice in the Lord, and be joyful all you that Are upright in heart. Prou. 20.7. He that walks in his integrity or uprightness is just:
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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,
an upright and just man, one that fears God and eschueth evil? By these and many other places of Scripture, we see that though God's children have Flesh and corruption still abiding in them,
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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:
and Takes no notice of them: not though they be great, he is pleased to pass by them, as Iam. 5.11. Job is accounted patient, You have herd of the patience of Job:
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 so though David had many failings, as in his hasty purposing and swearing the destruction of Nabal, and in his rash sentence against Mephibosheth, yet the Lord passes by them,
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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.
and gives this testimony of him, 1. King. 15.5. that he did that which was right in the sighed of the Lord, and turned from nothing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite.
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Now then this doctrine may serue as a ground of sweete and excellent comfort to Gods children, euen to such poore beleeuing Christians as find themselues much encountred & much troubled with their sinfull corruptions, and sinfull infirmities.
Now then this Doctrine may serve as a ground of sweet and excellent Comfort to God's children, even to such poor believing Christians as find themselves much encountered & much troubled with their sinful corruptions, and sinful infirmities.
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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,
Art thou one that endeuorest to please God? and dost thou make conscience of every sin, both in Thought, word and deed? and yet thou Findest in thy self an exceeding measure of rebellious corruption, much ignorance in thy mind, much perverseness in thy will,
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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,
yet thou having the least measure of true sanctifying grace in thy soul, the Lord of his gracious Goodness is pleased as it were to overlook thy corruptions and thy sinful infirmities,
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:
Comfort thy self, thou art blessed, christ himself hath so pronounced thee, Matthew 5.6. Blessed Are such as hunger and thirst for righteousness, for they shall be filled:
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and for them accounts thee an hypocrite and dissembler, yet 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 for them accounts thee an hypocrite and dissembler, yet Comfort thy self on this ground, the lords eye is on the truth of grace and holiness that is in thee, he sees that, and Takes notice of it;
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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,
The Spirit of God dwells in you, that is, the holy Spirit of God is in you in special manner, by his true powerful working presence, by the efficacy,
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.
I find and I feel the efficacy and the power of grace, and the working of God's Spirit in my heart and soul in special manner, Therefore I am regenerate.
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If then a man or woman desire to gather and conclude their owne regeneration and true sanctification on a good ground, let them looke that it be from the indwelling of Gods Spirit in them,
If then a man or woman desire to gather and conclude their own regeneration and true sanctification on a good ground, let them look that it be from the indwelling of God's Spirit in them,
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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.
It is not illumination, nor the Common Gifts of God's Spirit, though they be in thee in great measure, that will Certainly prove that thou art regenerate.
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,
Know you not that your body is the temple of the holy Ghost which is in you, whom you have of God? as if he had said, the holy Ghost is in you that truly believe, in your bodies,
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. 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.
so is he in you, in your bodies and in your Souls in special manner. And to this purpose speaks the Apostle, 1. Corinth. 3.16. Know you not that you Are the temple of God, and that the Spirit of God dwells in you? and verse 17. the latter end of it, For the temple of God is holy, which you Are.
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an house or an habitation of the Spirit, an house wherein the Spirit of God is resident as an housholder: 1. Pet. 2.5. Ye as liuely stones be made a spirituall house.
an house or an habitation of the Spirit, an house wherein the Spirit of God is resident as an householder: 1. Pet. 2.5. You as lively stones be made a spiritual 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,
And to these we might add many other evidences of Scripture, showing this to be a truth, that the Spirit of God is resident in God's children in special manner,
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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,
Thus then conceive we the Doctrine, that the holy Spirit of God is in God's children in special manner by his true powerful working presence, showing forth in them the efficacy, power,
Now this being a truth, it may serue as a ground of triall to euery one of vs. On this ground we may trie whether we haue the Spirit of God in vs to our comfort or no.
Now this being a truth, it may serve as a ground of trial to every one of us On this ground we may try whither we have the Spirit of God in us to our Comfort or no.
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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,
Dost thou find the holy Spirit of God resident in thee in special manner? dost thou find that he is in thee by his true powerful, working presence? dost thou feel the efficacy, power,
and working of his grace in thy 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 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;
and working of his grace in thy soul? does he restrain thy corruption from breaking out, that it cannot now break out as it was wont? does he inwardly rebuke thee for every known sin? John 16.8. Hath he Set up a new Light in thy mind? hath he put new motions and new inclinations into thy will and affections? does he Direct thee to do things agreeable to the will of God? dost thou find that now thou art enabled fruitfully to partake in the holy ordinances of God? to hear the word of God in Some measure to thy profit and Comfort;
to pray with 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;
to pray with fervency of Spirit, that thy Prayers pierce the heavens? Is it thus with thee? Certainly then the Spirit of God is in thee to thy Comfort;
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 he being the God of hope, and peace, and true Comfort, how Canst thou then want true peace or true Comfort? assuredly thou shalt never want true peace or true Comfort either in life or death,
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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,
art thou one that Findest not in thee the true powerful working presence of God's Spirit? dost thou not feel the efficacy and power of his grace in thy soul? is thy corruption,
and are the vile lusts of thy heart as strong in thee as 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,
and Are the vile Lustiest of thy heart as strong in thee as ever they were? dost thou make no bones of known Sins? dost thou without inward rebuke break the Sabbath, fell thy commodities on that day whatsoever they be? art thou as covetous? and dost thou find that thou art as blind and as ignorant as ever thou wast? art thou a formal and drowsy hearer of the word of God? hast thou no life nor fervency in prayer,
but thou prayest of 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.
but thou Prayest of Form and custom, and the like? Is it thus with thee? Deceive not thy self, thou Canst have no Comfort in this that the Spirit of God is in thee.
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No, know it for truth, whosoeuer thou 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;
No, know it for truth, whosoever thou art, if thou find not the Spirit of God Dwelling in thee in special manner, he will one day be a God of dread and terror to thee;
he will one day awaken thy conscience, and set thy sinnes in order before thee: he will bring to thy remembrance the sinnes that now thou takest no notice of,
he will one day awaken thy conscience, and Set thy Sins in order before thee: he will bring to thy remembrance the Sins that now thou Takest no notice of,
Againe, is it so that the holy Spirit of God is in Gods children in speciall manner? is he as it were resident in them as in his proper house and mansion,
Again, is it so that the holy Spirit of God is in God's children in special manner? 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.
and as in his temple? O then take heed whosoever thou art, how thou dost the least wrong or the least indignity to the Poorest or Meanest of God's children.
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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 shoot out vile and bitter words as arrows, against the house where his holy Majesty dwells and delights to dwell? Will he suffer thee as it were to batter his house,
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and to escape vnpunished? No, no, assure thy selfe he will not, his hand shall one day take hold of vengeance, and his reuenging hand shall at one time or other reach thee, and light on thee.
and to escape unpunished? No, no, assure thy self he will not, his hand shall one day take hold of vengeance, and his revenging hand shall At one time or other reach thee, and Light on thee.
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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. and for that thou shalt not escape his punishing hand.
Thorough the sides of God's children thou dost cast contempt and disgrace on the Spirit of glory, that rests on them and dwells in them. 1. Pet. 4.14. and for that thou shalt not escape his punishing hand.
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It is the drift of the Apostles speech, 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,
It is the drift of the Apostles speech, 1. Corinth. 3. from verse 11. to 18. to show, that such as built on the true Foundation stubble and straw, that their building shall be destroyed,
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, and it shall neuer vtterly forsake it. Ioh. 14.16. saith Christ, I will pray the Father, and he shall giue you another comforter, that he may abide with you for euer:
The Spirit of grace and holiness being once in the soul of a true believer, it abides and it remains in that soul for ever, it dwells in it, and it shall never utterly forsake it. John 14.16. Says christ, I will pray the Father, and he shall give you Another comforter, that he may abide with you for ever:
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. Saint Iohn saith, The seed of God, that is, the Spirit of grace and sanctification, it remaines in them that are borne anew.
Because it sees him not, neither Knoweth him, but you know him, for he dwells with you, and shall be in you. 1. John 3.9. Saint John Says, The seed of God, that is, the Spirit of grace and sanctification, it remains in them that Are born anew.
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 the Spirit of God taking up the soul for his house and mansion, and being in the soul of a true believer, by his true powerful working presence,
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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.
and take from him all his armour wherein he Trusteth, and divide his spoils. Luk. 11.22. but none is able to overcome the power of the holy Ghost, and cast him our of his house and Dwelling.
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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, that grace of his is the life of that soule,
Again, the holy Spirit of God being in the soul of a true believer, by his true powerful working presence, by the efficacy of his grace, that grace of his is the life of that soul,
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.
and it is bred in them by an immortal seed: 1. Pet. 1.23. We Are born a new, not of Mortal, seed but of immortal, by the word of God, who lives and Endureth for ever.
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and so made durable and lasting. And this is that 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:
and so made durable and lasting. And this is that the Lord promises to his people, Jeremiah 32.40. That he will put his Fear in their hearts, that they shall not depart from him:
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It is obiected againe, that some that are partakers of the holy Ghost may fall away, Heb 6.4. and therefore the holy Spirit of God may now be in men, and hereafter out of them.
It is objected again, that Some that Are partakers of the holy Ghost may fallen away, Hebrew 6.4. and Therefore the holy Spirit of God may now be in men, and hereafter out of them.
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For answer to this, first marke the text it selfe, it puts down nothing positiuely, but onely by way of condition or supposition, verse 6. If they fall away. Againe,
For answer to this, First mark the text it self, it puts down nothing positively, but only by Way of condition or supposition, verse 6. If they fallen away. Again,
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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,
But there is Another, an higher and more effectual partaking of the holy Ghost, which is when men Are enlightened to a certain and sufficient knowledge of God's will,
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 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,
Dost thou whosoever thou art, find and feel the Spirit of God Dwelling in thee by his true powerful working presence? is the Spirit of God in thee by the efficacy and power of his grace? Then assure thy self of this to thy Comfort, that self same holy and blessed Spirit of God will never forsake thee, he is in thee now,
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,
he will never be (as men sometime Are) from home and altogether absent from thy soul, he will be thy guide, thy sweet Companion and comforter, both in life and death,
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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,
O what dost thou thus troubling thy poor soul? why dost thou cast these needless doubts aforehand? hast thou true grace in thy soul? be it never so poor and weak for the measure,
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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.
and he having begun the life of grace in thee, assure thy self nothing shall hinder him but he will bring it to the life of glory hereafter; and Therefore Comfort thy self.
It is no otherwise with thee in this regard, then with the dearest of Gods children in all ages, they haue their turbida interualla, their troubled fits, sometimes gracious feelings, and sometimes faintings:
It is not otherwise with thee in this regard, then with the dearest of God's children in all ages, they have their Turbida interualla, their troubled fits, sometime gracious feelings, and sometime faintings:
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it is the Apostles exhortation, 1. Thess. 5.19. Quench not the Spirit. Through thy carelesnesse and securitie thou maist in some sort and degree quench the Spirit:
it is the Apostles exhortation, 1. Thess 5.19. Quench not the Spirit. Through thy carelessness and security thou Mayest in Some sort and degree quench the Spirit:
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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,
yet if thou grow careless and secure, and either neglect holy duties, or through thy security suffer thy self to be overtaken with Some foul sin, the Spirit of God may so Far forsake thee,
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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 thou Mayest loose the tokens and Gifts of grace, as feeling of Comfort and spiritual joy, clearness of understanding, feeling and affection to Goodness, fervency of love, holy boldness, and the like:
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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 these things being gone, o what tugging and what wrestling will there be before thou Canst recover them again? And the peace of thy conscience being wounded by Some foul sin,
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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.
There is yet one thing further offered from this phrase and Form of speech, dwells: this metaphorical and borrowed word dwells, gives us further to understand thus much.
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That howsoeuer the holy Spirit of God be in Gods children in speciall manner, yet he is not in them so as that they partake of the diuine essence of his Godhead,
That howsoever the holy Spirit of God be in God's children in special manner, yet he is not in them so as that they partake of the divine essence of his Godhead,
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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,
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,
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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.
and shall we Therefore say, that the strength that is in the creatures is part of God's divine essence and nature? surely that were to make bruit beasts and the Devil also partakers of God's essence and deified, which once to think, is more then impious blasphemy.
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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.
and it does resemble the divine uncreated holiness of God's Spirit: Therefore God's children Are said to be partakers of the godly nature. 2. Pet. 1.4.
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:
We have now herd of the Comfort the Apostle yielded to the believing Romans, he telling them to their Comfort, that they were not in the Flesh but in the Spirit:
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,
In these words the Apostle gives them a watchword, to look to it that none of them did assume and take that Comfort to them that did not belong to them,
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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,
he so Applies the word of Comfort to the Roman, to whom he writ, as withal he gives them a caveat and watchword, to take heed they did not hale Comfort to them which did not belong to them,
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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,
In speaking and delivering the word of Comfort to God's children, which properly belongs to them, they Are to take heed they lift not up the hearts of the wicked and profane,
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.
and let him have never so excellent Gifts and endowments of body or mind, inward or outward, it skills not, it is nothing to his Comfort, he cannot thereupon conclude that his state is good if he want grace and holiness.
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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:
it is not any excellency of body or mind, inward or outward, nor any privilege whatsoever, be it never so great, can yield true Comfort to a man that Wants the Spirit of grace and holiness:
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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;
And to make this further manifest, was it not an excellent privilege to be of the kindred of christ in respect of blood? doubtless it was, more then to be of the Blood royal of the greatest Monarch or Emperor in the world;
yet marke what Christ himselfe accounts of that, Matth. 12.47. 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:
yet mark what christ himself accounts of that, Matthew 12.47. when one Come to him and told him that his mother and his brothers stood without desiring to speak with him, (Says he) verse 48. Who is my mother? and who Are my brothers? as if he had said, what is it to be of my kindred? do you think that such a thing as may yield a man or woman true Comfort? No, no, I tell you they Are my brothers and my mother, that do the will of my Father which is in heaven:
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.
Though a man or woman be allied to christ and be of his kindred, yet if he want grace and holiness, that is nothing, that will yield him no true Comfort.
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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.
And as one Says well, if the Virgae Marry had not born christ in her heart as she boar him in her womb, she had not be the better, it had be nothing to her Comfort.
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The excellencies of body or minde, inward or outward priuiledges whatsoeuer, that are bestowed on a man that wants the Spirit of grace and holinesse, they are of no reckening or account with the Lord;
The excellencies of body or mind, inward or outward privileges whatsoever, that Are bestowed on a man that Wants the Spirit of grace and holiness, they Are of no reckoning or account with the Lord;
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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,
O then take heed, whosoever thou art, thou deceive not thy self, think not that any excellency thou hast, either of body or mind, inward or outward,
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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.
or any privilege thou enjoyest above Others, will yield thee true Comfort, thou being a man or woman that Wantest the Spirit of grace and holiness, and the Spirit of sanctification.
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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 Alexander, yet if thou wantest the Spirit of grace and holinesse, all those things can yeeld thee no true comfort:
and know it whosoever thou art, though thou Hadst, the Wisdom of Solomon, the beauty of Absalom, the strength of Sampson, the riches of Croesus, the greatness and power of Alexander, yet if thou Wantest the Spirit of grace and holiness, all those things can yield thee no true Comfort:
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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 they Are made partakers of the word and Sacraments, they live in a place where the word is truly and powerfully taught) thou Mayest enjoy these things in a plentiful measure which Others want,
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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.
Labour thou to get that evidence of true Comfort that will never deceive thee, even true grace and holiness, that indeed will assure thee that thou art in the comfortable state of a true Christian.
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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.
To have the Spirit of christ, is (as before I showed) to have him dwell in us by his true powerful working presence, by the efficacy and power of his grace.
Now in that the Apostle saith, 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.
Now in that the Apostle Says, If any man have not the Spirit thus Dwelling in him, the same is none of his, we Are further given to understand thus much.
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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,
That it is only the Spirit of grace and holiness, even the being of the Spirit of christ in a man by his true powerful working presence, by the efficacy and power of his grace, that gives him true Comfort,
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 that christ does 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 God's children, by his true powerful working presence,
and do find and feele the efficacie and power of his grace in our hearts. 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.
and do find and feel the efficacy and power of his grace in our hearts. Galatians 4.6. Says the Apostle, Because you Are Sons, God hath sent forth the Spirit of his Son into your hearts, which cries Abba, Father.
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And hence it is that the holy Spirit of Christ is called a seale and an earnest: 2. Corinth. 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:
And hence it is that the holy Spirit of christ is called a seal and an earnest: 2. Corinth. 1.22. God (Says the Apostle) hath sealed us, and hath given the earnest of his Spirit in our hearts. And Ephesians 4.30. Grieve not the holy Spirit of God, by whom you Are sealed unto the day of redemption:
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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,
even the being of the Spirit of christ in a man, by his true powerful working presence, by the efficacy of his grace, that yields him this Comfort, that he belongs to christ,
Againe secondly, to whomsoeuer Christ is a Sauiour, to 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,
Again secondly, to whomsoever christ is a Saviour, to him he is a Saviour not only by the merit of his death and Obedience, procuring the pardon of sin and right to life and salvation,
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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 Therefore on these grounds we may resolve on this as a certain truth, that it is only the Spirit of grace and holiness, only the being of the Spirit of christ in a man by his true powerful working presence, by the efficacy of his grace, that yields him this Comfort, that he belongs to christ,
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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.
And whatsoever he be that would have this Comfort, that he belongs to christ, and that christ does 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 powerful working presence, by the efficacy of his grace.
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.
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 have not God's Spirit.
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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.
Surely they might as well say, that their people Are no true Christians, and that they have nothing in them that may yield them this Comfort that they belong to christ.
Is it so, that the being of the Spirit of Christ in a man by his true powerfull working presence, by the efficacie of his grace, is that onely that yeelds him this comfort, that he belongs to Christ,
Is it so, that the being of the Spirit of christ in a man by his true powerful working presence, by the efficacy of his grace, is that only that yields him this Comfort, that he belongs to christ,
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 how many be there that show forth the strong working of Sathan in their hearts, in setting their tongues on fire to belch out blasphemous Oaths, cursings,
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and raylings, euen to breake out into most bitter, venemous, and galling termes against their neighbours and brethren? haue such persons the Spirit of Christ? No, no, they haue in them the Spirit of the diuell,
and railings, even to break out into most bitter, venomous, and galling terms against their neighbours and brothers? have such Persons the Spirit of christ? No, no, they have in them the Spirit of the Devil,
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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,
Dost thou that art only a civil honest person, and hast no more but civil honesty, persuade thy self that thou hast that, that will yield thee this Comfort, that thou belongest to christ, that thou art a member of christ,
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,
even his being in thee by his true powerful working presence, by the efficacy and power of his grace, that will yield thee this Comfort, that thou belongest to christ,
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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.
and that he is in me by his true powerful working presence, and by the efficacy of his grace? I answer, Thou shalt know it by the notes before Delivered.
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 to add a little further, if thou find that thou hast in thee the mind of christ Iesus, as the Apostle exhorts, Philip. 2.5. that thou art minded in Some measure as christ was, that thou hast a mind to know the will of God, that thou Mayest do it;
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,
thou art then a vassal of the Devil, thou belongest to him And if thou live and die in that state, christ will never own thee for one of his either in life or death,
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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.
no, then he will utterly disclaim thee, and say to thee, depart from me thou cursed one into everlasting fire, prepared for the Devil and his Angels.
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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,
the holy Ghost hath his personal being from the Father and from the Son, and he proceeds by communication of substance or Godhead, not only from the Father,
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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.
and in this respect he is said to be the Spirit of christ and the Spirit of the Son. Galatians 4.6. Because you Are Sons, God hath sent forth the Spirit of his Son into your hearts, which Cries Abba, Father.
As namely, because Christ in his manhood was filled with the holy Ghost, and receiued not the Spirit by measure, Ioh. 3.34. but in fulnesse. Ioh. 1.16. and likewise, Because by his death he merited the sending and giuing of the holy Ghost to his members.
As namely, Because christ in his manhood was filled with the holy Ghost, and received not the Spirit by measure, John 3.34. but in fullness. John 1.16. and likewise, Because by his death he merited the sending and giving of the holy Ghost to his members.
Now this, 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,
Now this, that the holy Ghost proceeds from the Son as from the Father, and is the Spirit of christ as of God the Father, may serve not only to inform us in this high mystery, that God is one in essence,
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but we may further profit by it to this purpose, it may further teach vs, that whatsoeuer the Spirit of God teacheth men, it is the same that Christ hath taught and reuealed,
but we may further profit by it to this purpose, it may further teach us, that whatsoever the Spirit of God Teaches men, it is the same that christ hath taught and revealed,
And it is an 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.
And it is an idle and foolish thing of the Anabaptists and of the Familists to depend on revelations of the Spirit beside the written word of God, they bragging much of the illumination of the Spirit.
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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 he adds, which he had told them, and taught them, and not any new doctrines and revelations. Again, he Says John 16.14. He shall receive of mine, and shall show it to you.
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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.
The Spirit of God is also the Spirit of christ, and that Spirit reveals nothing but that which christ hath revealed and made known by the Ministry of the prophets and Apostles.
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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 Therefore they that say they Are enlightened by the Spirit, and have revelations from the Spirit of God beside the written word, Are exceedingly deceived,
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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.
In this 10. verse, that they were freed from death so Far as that they were Subject to it but in part, only in respect of the body, not in respect of the soul.
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,
Now in this 10. verse, the Apostle speaks to the Comfort of the believing Romans by Way of prevention of a secret objection For, haply they might Object and say to him, You tell us that we Are not in the Flesh but in the Spirit,
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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;
have we such ground of Comfort in our selves as you seem to yield to us? To this the Apostle answers, granting to them in part that they were Subject to death as well as Others in respect of the body by reason of sin;
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.
So then in this verse we have these two things laid before us, First a concession, a granting to the believing Romans by Way of answer to a secret objection, that they were Subject to death in the body Because of sin, in these words, The body is dead Because of sin.
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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, corruptible,
even to that which the Apostle subioynes in the next verse touching quickening and raising up of the body from the dead, Is dead, that is, is frail, corruptible,
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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:
and Mortal, or Subject to death, as 1. Corinth. 15.53. For this corruptible must put on incorruption, and this Mortal must put on immortality. Because of sin:
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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,
some Here again would have the word Spirit, to signify the holy Ghost, but that is not answerable to the other member of the opposition (the body.) By Spirit we Are to understand,
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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.
namely, the soul being renewed by the Spirit of God, and Therefore called Spirit. Hebrew 12.23. The holy Ghost calls the holy Souls of the Saints in heaven, spirits of just 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.
Is life, that is, alive, or lively now by grace, (as the just is said to live by faith, Rom. 1.17.) and shall hereafter live the life of glory in heaven.
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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.
For righteousness sake, or Because of righteousness: that is, Because of the righteousness of christ imputed, which gives right and title to life and salvation. Rom. 5.18. As by the offence of one, the fault Come on all men to condemnation, so by the Justice of one, the benefit abounded towards all men to the justification of life.
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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.
And in regard also of righteousness inherent, not as a meritorious cause, but Because it is a certain infallible Signen of imputed righteousness to which Eternal life and salvation belongs.
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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.
and in regard of righteousness inherent in you, not as a meritorious cause, but Because that is a sure and infallible Signen of imputed righteousness, to which Eternal life and salvation belongs.
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That the promises of comfort and of good things in the booke of God, they are propounded with a condition, they are not generall and indifferently belonging to all,
That the promises of Comfort and of good things in the book of God, they Are propounded with a condition, they Are not general and indifferently belonging to all,
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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:
in the Covenant of grace propounded in the Gospel, Believe and Repent, and thou shalt be saved. Matthew 10.12. Says christ to his Apostles sending them abroad, When you come into an house, salute the same:
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.
if not, let it return to you again. Matthew 5.4. to whom does christ promise Comfort? only to such as mourn: and verse 6. whom does he promise to satisfy? surely only those that hunger and thirst After righteousness.
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then such and such good things shall be giuen vnto vs. Oh then deceiue not thy selfe whosoeuer thou art, thinke not that any comfort from God belongs to thee,
then such and such good things shall be given unto us O then deceive not thy self whosoever thou art, think not that any Comfort from God belongs to thee,
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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.
and Therefore they that would have title to any Comfort from God either belonging to this life or the life to come, must look that they perform the condition required of such as may challenge right to that promise.
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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:
only Here observe we, that the Apostle having said verse before, that the Spirit of God which he also calls the Spirit of christ, dwelled in the believing Romans:
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.
but it is mystical and spiritual, by the bound of the same Spirit, and by true faith. 1. Corinth. 6.17. Says the Apostle, He that is joined to the Lord is one Spirit.
And this I note in a word, to shew that it is a needlesse thing that the bodie of Christ should be euery where present, as the Vbiquitaries do affirme, that we may be ioyned to Christ and one with him.
And this I note in a word, to show that it is a needless thing that the body of christ should be every where present, as the Ubiquitaries do affirm, that we may be joined to christ and one with him.
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And to shew vs also that it is as needlesse that in the Sacrament of the bodie and bloud of Christ, the bread should be really turned and changed into the very bodie of Christ, that so we may be partakers of his flesh and of his bodie,
And to show us also that it is as needless that in the Sacrament of the body and blood of christ, the bred should be really turned and changed into the very body of christ, that so we may be partakers of his Flesh and of his body,
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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:
as the Papists do imagine, and as they hold and teach. Indeed it is true that christ Says, John 6.53. that we must eat his Flesh and drink his blood, or Else we have no life in us:
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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;
and by his Flesh to his Godhead and divine nature, as our meat and drink which nourish our bodies, Are joined to our bodies, which Are turned into the very substance of our bodies;
there must be so 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.
there must be so near a Union betwixt christ and us: but yet our Union with christ is not a corporal Union, but a spiritual Union, as christ Says, John 6.63. It is the Spirit that Quickeneth, the Flesh profiteth nothing.
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 Therefore it is a gross imagination and conceit of the Papists, that in the Sacrament the bred 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.
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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,
What man lives and shall not see death? & shall he deliver his soul from the hand of the graven? As if he had said, Certainly there is no man living good or bad,
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but he shall die, and he shall not deliuer himselfe from the power of the graue. 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. There is a time for euery one to be borne, and a time to dye.
but he shall die, and he shall not deliver himself from the power of the graven. Eccles. 2.16. Says the Preacher in the end of that verse, How Dies the wise man as does the fool? they Are both Subject to death. Eccles. 3.2. There is a time for every one to be born, and a time to die.
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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 this purpose we might bring the Examples of all the Saints and Servants of God in all ages, to show that they as well as Others have be Subject to frailties, infirmities,
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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.
namely, sin still abiding in them, in the best and dearest of God's children, that the body is frail Because of sin,) beside this, is that we find put down Genesis. 3.19. Dust thou art, and to dust thou shalt return.
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:
every men body is a compound of corruptible matter, and Therefore as the Author to the Hebrews Says, Hebrew 9.27. It is appointed to men that they shall once die:
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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:
and through the violence of the disease, not only tormenting his body, but bereaving his mind of present use of reason, may show forth strange behaviour:
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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.
If any Here Object the Exampl of Henoch and Elijah, that they were taken away and saw not death, as Hebrew 11.5. By faith Henoch was taken away, and he saw not death.
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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.
and contrary to the order of nature: as the fire not to burn, Dan. 3.27. and the waters that Are heavy and fallen downward, to rise up on an heap, Exod 14.21.22. Again, that of the Apostle alleged 1. Corinth. 15.51. is to be understood of such as shall be found alive At the coming of christ to judgement, to them a change shall be in stead of death.
No, no, the bodies of the dearest of Gods children are fraile and corruptible, and subiect to like infirmities that 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:
No, no, the bodies of the dearest of God's children Are frail and corruptible, and Subject to like infirmities that the bodies of other men Are: and as Eccles. 9.1.2. No man Knoweth either love or hatred of all that is before them:
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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,
And it is an ill Signen when a wicked man dies a quiet death, and Therefore judge not of any men state before God, by the things that befall his body,
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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,
and know that though it may sometime come to pass, that a violent death may deprive a repentant sinner, a child of God, of the right use of reason for a time,
Againe, is it so that all men, euen the godly and dearest of Gods children as well as others, in respect of their bodies, are fraile, corruptible, and mortall:
Again, is it so that all men, even the godly and dearest of God's children as well as Others, in respect of their bodies, Are frail, corruptible, and Mortal:
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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 tabernacles, fraile and brittle, and soone ouerturned.
Alas we must Consider that the Foundation of that excellency is but dust, the Lord can soon crush our bodies to powder, they Are but houses of clay, earthly Tabernacles, frail and brittle, and soon overturned.
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Yea this must teach vs to take heed, that we suffer not our selues to be intangled in the pleasures of the flesh, in the sensuall pleasures or in the profits of this world;
Yea this must teach us to take heed, that we suffer not our selves to be entangled in the pleasures of the Flesh, in the sensual pleasures or in the profits of this world;
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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:
yet he refused them, knowing well he should enjoy them but for a season, Hebrew 11.25. The pleasures of the Flesh Are but for a season, short and momentary:
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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, and all those dayes enioy all the pleasures that the flesh could yeeld, without interruption,
and what folly is it for a man to give himself over to such pleasures as Are shut up in a vapour, a shadow, a bubble, a puff of wind, which when they continue longest, Are but as a span long, and Cut off by death? Admit a man should live Methuselahs days, and all those days enjoy all the pleasures that the Flesh could yield, without interruption,
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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. so the pleasures that wicked men enioy in this world, are not comparable to the torments they shall vndergo in hell.
and what is the longest life to eternity, and to everlasting torments? As the afflictions God's children endure in this life, Are not worthy the glory which shall be showed unto them, Rom. 8.18. so the pleasures that wicked men enjoy in this world, Are not comparable to the torments they shall undergo in hell.
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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.
and sinful delights of the Flesh, but labour thou for the true treasure, and to have thy part in those pleasures that Are At the right hand of God in heaven.
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.
and to this purpose we have further plain evidence of Scripture. Lamen. 3.39. it is said, Wherefore is the living man sorrowful? man suffers for his sin: and verse 42.43.
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death of bodie and death of soule is the due debt to sinne. 1. Corinth. 11. 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,
death of body and death of soul is the due debt to sin. 1. Corinth. 11. the Apostle reproving the Corinthians for Some Abuses that weree crept into the Church, especially for their unreverent and unworthy partaking in the Sacrament of the lords supper, he tells them verse 30. For this cause, even by reason of your profaning of the lords supper,
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,
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 Thought hast taken,
and to sicknesses and diseases of bodie, yea to death it selfe. 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:
and to Sicknesses and diseases of body, yea to death it self. And the reason and ground of this, is that threatening of the Lord, Genesis 2.17. when he Says to Adam, In the day that thou Eatest of the fruit of the tree of knowledge of good and evil, thou shalt die the death:
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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 so to all the messengers and forerunners of death and dissolution of the body, to hunger, thirst, heat, cold, Sicknesses, diseases, and such like.
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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,
But haply Here it will be said, that the infirmities of the body, Sicknesses and diseases, come not always for sin, sometime they Are sent on men for trials of their faith,
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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.
or of their hope, or for the exercise of their patience, or for stirring them up to a more careful Obedience to the will of God, and the like: Yea christ Says, John 9.3.
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It is true indeed, I grant it, that the Lord layes infirmities, sicknesses, and diseases on the bodies of his children, not onely as corrections of their sinnes,
It is true indeed, I grant it, that the Lord lays infirmities, Sicknesses, and diseases on the bodies of his children, not only as corrections of their Sins,
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:
or punishment of sin, for that is removed from them by the death of christ, but for the accomplishment of his truth: Gen. 3.19. Dust thou art, and to dust thou shalt return:
And this truth may serue as a ground of confutation, first, of that opinion of the Papists, that originall sinne is quite taken away by Baptisme, not onely in regard of guilt and punishment, but of being.
And this truth may serve as a ground of confutation, First, of that opinion of the Papists, that original sin is quite taken away by Baptism, not only in regard of guilt and punishment, but of being.
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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 we Are thus to think with our selves, Surely this sickness and this disease that is now on my body, it is sent to me for a good purpose, there is Some sin in me for which I have not be thoroughly humbled;
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And the Lord doth thus iudge and chasten me, that I should not be condemned 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.
And the Lord does thus judge and chasten me, that I should not be condemned with the world, verse 32. and Therefore now it behooves me to call my self to a more strict account, to be more thoroughly humbled for my Sins.
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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.
And Remember we that speech of christ to the man healed of his disease, John 5.14. Thou art made Whole, sin no more lest a Worse thing come unto thee.
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;
and to death of body? Who then is it that can promise to himself Continuance of his life one minute of an hour? Every one of us is to make account of death every moment;
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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 he comes to vs by death or iudgement may find vs so doing;
as every moment ready to yield up the ghost, even to our power to be doing of good while we have time, that our master when he comes to us by death or judgement may find us so doing;
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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.
yea to do it as heartily and as sincerely, as if presently we were to give an account for the doing of it, that is the right numbering of our days, Psalm 90.12.
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,
Consider with thy self if thou come unreverently, unpreparedly, and for Form and fashion, the Lord may justly for that sin strike thee with sickness or with death,
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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 if the Lord so do, and if the Lord strike thee with sickness or with death, upon thy unworthy receiving of the Sacrament, thy case is fearful, thou art guilty of profaning the holy Ordinance of God,
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and death? then we are not to wonder at it though the Lord do sometimes strike wicked persons, such as go on in their sinnes without repentance, with sore and grieuous diseases:
and death? then we Are not to wonder At it though the Lord do sometime strike wicked Persons, such as go on in their Sins without Repentance, with soar and grievous diseases:
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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,
we see it (I say) that sometime the Lord does suddenly strike wicked Persons in the very act of sinning, sometime the drunkard together with his wine and vomit, does even belch out his own soul,
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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.
It is by reason of since that men's bodies lie under Sicknesses and diseases; and Because of strange Sins come strange Judgments, and new and strange diseases.
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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. that there is a God that iudgeth the earth.
The Lord sometime brings strange Judgments, and strange diseases on the bodies of wicked and vile Persons, to verify the truth of his word that we find Psalm 58.11. that there is a God that Judgeth 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 again, the Lord sometime in his wise providence and Dispensation spares Others as vile and as wicked as they, to assure us that there is a judgement to come,
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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. that is the most fearefull plague and iudgement of God that can befall thee.
and if the Lord do not speedily execute his Judgments on thee, and thereupon thine heart is Fully Set in thee to do evil, Eccles. 8.11. that is the most fearful plague and judgement of God that can befall thee.
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Oh it was a most heauie iudgement that the Lord threatned by his Prophet, Hozea 4.14. I will not visit your daughters when they are harlots, nor your spouses when they are whores:
O it was a most heavy judgement that the Lord threatened by his Prophet, Hosea 4.14. I will not visit your daughters when they Are harlots, nor your Spouses when they Are whores:
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,
the sanctified Souls of God's children now live the life of grace, and so soon as they Are loosed and disjoined from their bodies, they live the life of glory,
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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.
And this truth hath not only ground on this text, but in many other places of Scripture. Eccles. 12.7. Says the Preacher, Dust returns to the earth, and the Spirit returns to God that gave it. Luk. 16.22. Lazarus was immediately in his death carried to Abrahams bosom. Luk. 22.43. christ said to the thief on the cross, To day shalt then be with me in Paradise. 2. Corinth. 5.1.
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We 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:
We know (Says the Apostle) if our earthly house of this tabernacle be destroyed, we have a building given of God, not made with hands, but Eternal in the heavens:
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;
but yet we must know, there is great difference between the Souls of God's children and the Souls of the wicked being severed and disjoined from their bodies;
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yea such a life as the holy Ghost cals an euerlasting death, and euerlasting perdition. 2. Thess. 1.9. They shall be punished with euerlasting perdition from the presence of the Lord, and from the glorie of his power.
yea such a life as the holy Ghost calls an everlasting death, and everlasting perdition. 2. Thess 1.9. They shall be punished with everlasting perdition from the presence of the Lord, and from the glory of his power.
As this truth may serue to teach vs, that the soules of men being loosed from their bodies, wander not vp and downe, that it need be said, God rest their soules,
As this truth may serve to teach us, that the Souls of men being loosed from their bodies, wander not up and down, that it need be said, God rest their Souls,
that the sanctified soules of Gods children now liue the life of grace, 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;
that the sanctified Souls of God's children now live the life of grace, and so soon as they Are loosed from their bodies they live the life of glory, may serve as a ground of sweet and of excellent Comfort to God's children;
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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.
For why should a child of God Fear death? death strikes only on his body, it cannot touch his soul, it only hits on his worst part the body, his better part his soul, is free from it.
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:
What cause then hath a child of God to Fear death? Yea the truth now Delivered may strengthen God's children against the Fear of their enemies and persecutors:
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for why their persecuting enemies can go no further then their bodies, they cannot come to their soules, those be out of their reach, they cannot hurt thenm.
for why their persecuting enemies can go no further then their bodies, they cannot come to their Souls, 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.
The Souls of God's children Are free from the rage and violence of all Satan Instruments, Therefore christ Says, Matthew 10.28. fear not them which kill the body, but Are not able to kill the soul.
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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,
and they taking away the life of thy body, they but send thy soul into present possession of that inheritance that thy heavenly father hath provided for thee,
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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,
Cannot the persecuting enemies of the Church hurt the Souls of God's children? they can make them sometime to abjure and to renounce christ and Christianity,
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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,
The Apostle Here affirming that the Spirit is life, and telling the believing Romans, that though their bodies were frail and Mortal Because of sin,
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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.
and also in regard of righteousness inherent in you, not as a meritorious cause, but Because it is a sure and infallible Signen of imputed righteousness, to which belongs life and salvation.
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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,
Indeed, if it were as the Papists teach, that the righteousness serving to justification in God's sighed, were that which is inherent in God's children,
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,
but being the righteousness of christ imputed, they have no cause of any such doubt, they want no righteousness to their justification in the sighed of God,
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,
meaning by righteousness, not only the righteousness of christ imputed to the believing Romans, but also righteousness inherent in them, not as a meritorious cause,
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but as an infallible signe of imputed righteousnesse, to which eternall life and saluation belongs: hence we may further gather and conclude thus much.
but as an infallible Signen of imputed righteousness, to which Eternal life and salvation belongs: hence we may further gather and conclude thus much.
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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.
The life of grace and holiness in the heart and soul of a child of God, is an infallible evidence to him that his soul shall hereafter live the life of glory in heaven.
And 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:
And whosoever he be that finds true and found holiness in his own heart and soul, may undoubtedly assure himself that he shall live for ever with God in heaven. Philip. 3.20. Says the Apostle, Our Conversation is in heaven:
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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.
and then he subioynes, From whence we look for the Saviour, even the Lord Iesus christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. 2. Thess 2.13.14.
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,
Examine your selves (Says the Apostle) know you not your own selves, how that Iesus christ is in you except you be Reprobates? thereby implying, that if christ were in them they might be sure that they were not Reprobates,
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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.
but in the state of grace. And indeed in whomsoever christ is, he is their hope: 1. Tim. 1.1. yea their hope of glory. Colos 1.27. they have an assured hope of glory in heaven through him.
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 Therefore this we may resolve on as a certain truth, that the life of grace and holiness in the heart and soul of a child of God, is an infallible evidence to him, that his soul shall hereafter live the life of glory in heaven:
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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:
They commonly promise to themselves happiness, life, and salvation, and they say, they hope to be saved and come to heaven as well and as soon as the best:
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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 they will not Learn to know God and the good ways of God, though means of knowledge be offered to them, art thou such an one? art thou even a sottish, blind,
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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,
so long as thou Continuest in thy ignorance, thy case is desperate and hopeless. Again, art thou a wicked and profane person? dost thou live in thy Sins,
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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:
and follow After thy sensual pleasures? and dost thou promise to thy self life and salvation in heaven? Alas poor soul, thou hast no evidence to show for it:
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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:
and thy going on in thy sinful course, it may Certainly assure thee that thou shalt live for ever with the Devil and his Angels in the bottomless pit of hell, thou hast infallible evidence of thine own everlasting perdition. Consider it but in reason:
dost thou 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,
dost thou think that thou shalt step out of a wicked & profane life in this world into a blessed and happy life in heaven? if thou so think, thou deceivest thy self,
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whosoeuer saith he shall hereafter liue happily, and yet hath now no care to liue holily, he doth but deceiue himselfe, he deales not truly with his owne soule:
whosoever Says he shall hereafter live happily, and yet hath now no care to live holily, he does but deceive himself, he deals not truly with his own soul:
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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,
yea take heed of deceiving thy self in Another respect, in respect of thy civil honesty. Thousands deceive themselves in that respect, they think Because they Are civilly honest, that they shall Certainly go to heaven, they Are right honest men,
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,
Poor Souls, they deceive themselves it is not thy civil honesty that can give thee assurance that thou art in the comfortable state of a Christian,
and 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 yet hast no more in thee then a Pagan may have? And Consider with thy self what christ Says, Mathew 5.20. Except your righteousness exceed the righteousness of the Scribes and Pharisees you shall not be saved.
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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 euidence to him that his soule shall hereafter liue with God in heauen? Then if thou whosoeuer thou art, wouldst know it,
Now for further use is it so that the life of grace and holiness in the heart and soul of a child of God, is an infallible evidence to him that his soul shall hereafter live with God in heaven? Then if thou whosoever thou art, Wouldst know it,
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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.
an holy sanctified life is held a melancholic life, and a life most uncomfortable, but indeed it is not so, it is the only true comfortable life that can be.
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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,
Is there not wonderful Comfort in assurance of God's special love and favour, and of right to all the comforts of the Saints of God in this life & in the life to come? Can there be greater Comfort then this, to have peace with God and with a men own conscience in this world,
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But if the Spirit of him that raised vp Iesus from the dead dwell in you, he that raised vp Christ from the dead, shall also quicken your mortall bodies,
But if the Spirit of him that raised up Iesus from the dead dwell in you, he that raised up christ from the dead, shall also quicken your Mortal bodies,
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,
And this Comfort the Apostle propounds not barely, but in the proof of it he Proves it by an argument taken from the Effect of God's Spirit Dwelling in them, on this mamanner,
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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;
If the Spirit of God dwell in you, he will Certainly quicken your Mortal bodies, he will not suffer your dead bodies always to abide under the power of death;
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.
he will one day put life into your bodies though they be dead, and he will raise them up again to an heavenly and glorious life, that the Whole man may live and be blessed for ever.
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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,
Now this proof of the quickening and raising up of the dead bodies of the true believing Romans, from the indwelling of God's Spirit in them, is amplified and enlarged by the work of God's Spirit in raising up christ from the dead, à paribus, namely thus, God raised up christ from the dead by his Spirit,
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,
We see then that in this verse is laid before us a proof of the resurrection of the bodies of God's children, from the indwelling of God's Spirit in them, amplified by the work of God's Spirit in raising up christ from the dead, with Relation to that which went before verse 10. That howsoever death prevail over the bodies of God's children,
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.
that is, the body of Iesus, by a synecdoche the Whole being put for the part, raised up the body of Iesus which was Crucified and dead, from death to life.
Dwell in you. That phrase we haue formerly opened, and the meaning of it here is this, Be in you by his true powerfull working presence, by the efficacie and power of his grace.
Dwell in you. That phrase we have formerly opened, and the meaning of it Here is this, Be in you by his true powerful working presence, by the efficacy and power of his grace.
He, namely, the same God that raised vp Christ: that is, the bodie of Christ, from death to life, shall also or in like manner quicken your mortall bodies.
He, namely, the same God that raised up christ: that is, the body of christ, from death to life, shall also or in like manner quicken your Mortal bodies.
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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.
And the word Mortal, does give us to understand so much, that he intends the last and final resurrection of the body, which is Mortal and Subject to death and dissolution.
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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,
But if the holy Spirit of God the Father, who raised up the body of Iesus when it was Crucified and dead, from death to life, be in you by his true powerful working presence,
and 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 shall make your bodies spiritual, and like to the glorious body of christ, by the power and virtue of that Spirit of his, being in you by his true powerful working presence,
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and being dead, they rest and sleepe in him, as the Apostle saith, 1. Thess. 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. the Apostle saith, Whether we liue or dye we are the Lords.
and being dead, they rest and sleep in him, as the Apostle Says, 1. Thess 4.14. If we believe that Iesus is dead and is risen, even so them which sleep in Iesus will God bring with him. Rom. 14.8. the Apostle Says, Whither we live or die we Are the lords.
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but of the bodie also. 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;
but of the body also. 1. Cor. 6.15. Know you not that your bodies Are the members of christ? and the body being once knit to christ, it so continues for ever;
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for 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 that was the opinion of the Sadducees, they denied the resurrection, and according to that opinion of theirs christ there speaks, that God is not the God of the dead in that sort,
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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,
yea though they be in the bottom of the sea, or wheresoever they be, yet they Are deer and precious to the Lord, his hand does hold and keep them, in time to quicken them,
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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:
yet they shall be safe, and well, and in good case, they Are the lords, and the Lord is All-sufficient to keep his own, and will assuredly keep his own:
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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, and I will also bring thee vp againe.
and why then Shouldst thou Fear the stroke of death, or the horror of the graven? It was an excellent Comfort the Lord gave Iacob when he was to go down into Egypt, Gen. 46.4. I will go down with thee into Egypt, and I will also bring thee up again.
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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.
death had power and dominion over christ for a time, Therefore the Apostle Says, Rom. 6.9. christ being raised from the dead Dies no more, death hath no more dominion over him.
as if death had bene stronger then he, and yt by the power of it, it had ouercome Christ, he being not able to stand against the force and power of it:
as if death had be Stronger then he, and that by the power of it, it had overcome christ, he being not able to stand against the force and power of it:
no, but that Christ willingly and of his 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,
no, but that christ willingly and of his own accord did submit himself to death for the Sins of God's chosen, he by voluntary Dispensation taking on him their Sins, otherwise death had no power over him,
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,
The burial of christ shows the certainty and truth of his death, that his death was not a fantastical death, a death only in show, a seeming death,
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:
and on the cross triumphed over the Devil, and over all the Powers of hell; as Colos 2.15. the Apostle Says, He spoiled the principalities and Powers, and hath made a show of them openly, ane hath triumphed over them in the same cross:
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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 made the graven to them but as a Bed of down, and a place of sweet repose and comfortable rest, wherein their bodies rest from all their pains and labours,
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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.
as that they hope to be fairly and well buried, to have a fair and goodly tomb or sepulcher, to leave abundance of wealth behind them to their children.
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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 though it do hold it for a time, yet thou belonging to christ, thy body is in the same condition that once the body of the Lord Iesus was for a time;
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,
when we reason against their invocation of Saints departed, and tell them that they pray to the dead, O (say they) you disdainfully call the triumphant Saints in heaven dead men,
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.
but yet we cannot thereupon yield to this, that they be mediators between God and us, that is dishonourable and derogatory to the perfect mediation of christ Iesus. Let it suffice to have touched that in a word.
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For we must know, that the raising vp of Christ from the dead was a worke of the whole Trinitie, all the externall workes of the Trinitie being vndiuided,
For we must know, that the raising up of christ from the dead was a work of the Whole Trinity, all the external works of the Trinity being undivided,
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,
yea not only so, for so is the raising of our bodies, but a work as it were of the Whole hand of God, we find it so Set forth to us in the book of God,
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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 be the Sonne of God, touching the Spirit of sanctification by the resurrection from the dead.
and what is the exceeding greatness of his power towards us, which believe 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 Says, christ was declared mightily to be the Son of God, touching the Spirit of sanctification by the resurrection from the dead.
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.
when we Are plunged into the greatest distress either of body or mind, the due consideration of this truth will be a means to hold up our fainting hearts in our greatest extremities.
For why, consider with 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,
For why, Consider with thy self, did the Lord manifest the greatness of his power in raising up christ from the dead? did he then lose the bonds and sorrows of death,
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,
yea in such bondage as never was any, neither could be? and will he suffer any of the members of christ to be held under the bans and sorrows of death, not so strong,
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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 Therefore in time of our greatest extremities we Are to call to mind and to Remember the mighty power of God, manifested in losing the bonds and sorrows with which christ was held and bound,
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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.
He ascribes to God the raising up of the dead body of the Lord Iesus, and also the quickening and raising up of the bodies of the true believing Romans. Whence note we.
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:
and to raise it up from the dead, that is a work of God's own mighty hand alone. Deuteronomy 32.39. the Lord Takes it as proper to himself, Behold I kill, and I give life:
And indeed it is true, that the holy Prophets and Apostles sometimes raised the dead, as Eliah did, 1. King. 17.22. and Elisha, 2. King. 4.35. and Peter, Act. 9.40.
And indeed it is true, that the holy prophets and Apostles sometime raised the dead, as Elijah did, 1. King. 17.22. and Elisha, 2. King. 4.35. and Peter, Act. 9.40.
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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.
Now in that the Apostle Here Says, that God that raised up christ should also quicken the Mortal bodies of the believing Romans, we Are given to understand thus much.
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That the dead bodies of Gods children, & true beleeuers, shall not alwayes abide vnder the power of death, but shall one day be quickened and raised vp from death to life againe.
That the dead bodies of God's children, & true believers, shall not always abide under the power of death, but shall one day be quickened and raised up from death to life again.
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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,
It is a fundamental truth, an article of our faith, we believe or At least ought to believe the resurrection of the body, which being severed from the soul & so dead, shall one day be revived and quickened,
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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 have life put into it again. The Scripture is plentiful in the proof of this truth, Job 19.25.26.27. I am sure (Says Job) that my Redeemer lives, and he shall stand the last on the earth.
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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,
1. Corin. 15. the Apostle Proves the resurrection of the dead bodies of true believers by many strong and unanswerable Arguments, I will not stand to repeat them particularly, only mark what he Says from verse 13. to 18. If there be no resurrection of the dead, if the dead shall never rise again, then is christ not risen,
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,
All which Are foul and gross absurdities, Therefore doubtless the bodies of God's children and true believers shall not always abide under the power of death,
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There be many grounds of this truth, 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,
There be many grounds of this truth, 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,
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and the iustice of 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.
and the Justice of God which Goes hand in hand with this truth, that whatsoever is promised in the word of God, the equity of his Justice requires the accomplishment of it.
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? I answer.
Haply Some may say, Shall not the dead bodies of the wicked be one day raised from death to life? shall they always abide under the power of death? I answer.
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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.
even by his powerful voice, which shall be uttered by the blast of the last trumpet, as 1. Cor. 15.52. citing them to appear in a moment, which they shall not be able to avoid.
though my reines are consumed within me: euen these very eyes. And the Apostle speakes NONLATINALPHABET, 1. Cor. 15. 5•. This corruptible must put on incorruption, and this mortall must put on immortalitie:
though my reins Are consumed within me: even these very eyes. And the Apostle speaks, 1. Cor. 15. 5•. This corruptible must put on incorruption, and this Mortal must put on immortality:
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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.
the heathen Philosophers made a mock At it, yea they said Act. 17.18. that Paul was a babbler and a setter forth of strange God's, 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,
Yea howsoever many among us Are able to repeat that article of faith, and Some do repeat it as a prayer (which is gross ignorance) yet they hardly believe the truth of this article, it will hardly sink into their Heads and hearts, that the dead bodies of good and bad shall one day be raised,
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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,
yea Some stick not to speak it in express words, that they cannot be persuaded of it, you shall not make them believe that the self same eyes that now they carry in their Heads,
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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 the scorching heat of the fire till they be turned to Ashes, and shall other bodies for them be glorified? And shall the wicked in their bodies work wickedness,
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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;
Why, these eyes say they, shall be Putrified and consumed, and can they be restored again? Ah poor ignorant sot, whosoever thou art, thou Speakest ignorantly, thou Knowest not the Scriptures nor the power of God, as christ said to the Sadducees, Mathew 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 herein thou shewest thy self no better then a vile wicked Atheist, for herein thou deniest the truth of God, the power of God, the Justice of God, the mercy of God:
for on all these grounds standeth the resurrection of the bodie, yea the restoring of the selfe same bodies that now we haue, with euery part and parcell of them.
for on all these grounds Stands the resurrection of the body, yea the restoring of the self same bodies that now we have, with every part and parcel of them.
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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:
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 Years ago? And is not he that made thine eyes of nothing, able to restore them being dissolved and turned to dust? The Lord, Says the Prophet Saiah 40.12. hath the waters in his fist, and he comprehendeth the dust of the earth in a measure:
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 practise filthiness, and shall other bodies for them receive the wages of their iniquity? No, no, it cannot be, the Justice of God will not suffer it.
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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 Therefore on these grounds Learn we to be strengthened in that article of our Christian faith, that the dead bodies of all, good and bad, shall one day be raised up,
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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:
And let us not harken to any motions of infidelity, and of our own unbelieving hearts in this point, moving and stirring us up to call this truth into question:
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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 in his body enjoy the glorious presence of his Creator and Redeemer, Job 19.25. And Therefore labour we to be resolved and settled in the truth of this article,
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Yet further, is it so that the dead bodies of all, both good and bad, shall one day be raised vp from the dead, and haue life put into them againe, shall euen the selfe same bodies that now we carrie about,
Yet further, is it so that the dead bodies of all, both good and bad, shall one day be raised up from the dead, and have life put into them again, shall even the self same bodies that now we carry about,
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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 scornful eye, the covetous eye, and the like, be able to look God in the face? We commonly say of a man that hath done Some vile notorious wicked act, that men take notice of,
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,
an usurer, or the like, shall be able to show his face before the most great and glorious holy majesty of God? Every one be he never so wicked and vile, will he, nil he, must one day appear before the Lord face to face,
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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 that very Mouth of thine that is now foul and filthy, and Powers out cursing, swearing, rotten and filthy Speeches, shall one day be presented before the Judge of all the world;
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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.
and those hands of thine that now Are defiled with filching, with fraud, yea with telling and taking thy cursed Interest money, thou being a cursed usurer, must one day be held up At the bar of God's judgement seat.
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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,
He Says, He that raised up christ from the dead shall also quicken. The word quicken is very emphatical and weighty (as I showed:) it signifies not only a raising up from death to life, no,
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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.
as First, the bodies of God's children shall then be made immortal, and incorruptible, powerful, and free from all passion and suffering, as the Apostle Says, 1. Corinth. 15.42.43. The body is sown in corruption, it is raised in incorruption, it is sown in weakness, it is raised in power.
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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:
and to death, neither shall they stand in need of meat, drink, apparel, sleep, and the like, by which our natural life and our Mortal bodies Are now preserved:
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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:
yea like to the glorious body of the Lord Iesus: and Therefore the bodies of God's children raised from the dead shall be made spiritual bodies. 1. Cor. 15.44. It is sown a natural body, and is raised a spiritual body:
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:
for the bodies of God's children raised from the dead shall be made glorious bodies. 1. Corinth. 15.43. It is sown in dishonour, and is raised in glory:
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.
and Some with a less, Dan. 12.3. They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness shall shine as the Stars for ever and ever. Mathew 13.43. christ Says, The just shall shine as the Son in the Kingdom of their father. And 1. Cor. 15.41.42.
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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,
Thus then Are we to conceive of the change that shall be of the bodies of God's children At the day of resurrection, that they shall be raised up, changed, not in substance but in qualirie,
for their worme shall not dye, neither shall their fire be quenched, and they shall be abhorring vnto all flesh, Isay 66.24. They shall be as dogs, Reuel. 22.15. how great, or how honorable, or beautifull soeuer they haue bene in the world;
for their worm shall not die, neither shall their fire be quenched, and they shall be abhorring unto all Flesh, Saiah 66.24. They shall be as Dogs, Revel. 22.15. how great, or how honourable, or beautiful soever they have be in the world;
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and their bodies shall be passible and liable to suffer extreme torments into which they shall be sent. Mat. 21.46. Now then this truth may serue as a ground of sweet and excellent comfort to all Gods children;
and their bodies shall be passable and liable to suffer extreme torments into which they shall be sent. Mathew 21.46. Now then this truth may serve as a ground of sweet and excellent Comfort to all God's children;
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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,
Thy body is now tumbled and tossed up and down, and many ways turmoiled, and thou hast cause of grief and sorrow, weeping and mourning for thine own Sins and for the Sins of Others,
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neither sorrow, neither crying, neither shall there be any more paine. Reuel. 21.4. and thou shalt be free from all things that may hurt or offend thee.
neither sorrow, neither crying, neither shall there be any more pain. Revel. 21.4. and thou shalt be free from all things that may hurt or offend thee.
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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.
and the refuse and offscouring of all things, even that base body of thine shall one day shine like the most glorious body of christ, in brightness and in glory.
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thou now complaining of the dulnesse and heauinesse of thy bodie in doing of good things, thou findest as Christ said, Matth. 26.41. That the spirit is sometimes readie, but the flesh is weake:
thou now complaining of the dulness and heaviness of thy body in doing of good things, thou Findest as christ said, Matthew 26.41. That the Spirit is sometime ready, but the Flesh is weak:
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.
and shall shine as the Sun in the firmament, o what shall be the glory of thy soul? Undoubtedly the glory wherewith thy soul shall be invested, shall be unspeakable, yea unconceivable.
Now before I come to further matter of doctrine, I hold it not amisse to answer an idle cauill of the Papists, which they would fasten on the truth now deliuered;
Now before I come to further matter of Doctrine, I hold it not amiss to answer an idle cavil of the Papists, which they would fasten on the truth now Delivered;
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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.
in that we affirm and say, according to the truth of the word of God, that the bodies of God's children raised up from the dead, shall be made spiritual bodies.
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;
No, no, christ in rising from the dead, did not put away the corporal substance of his body, his body still remains a true body, a body changed, not in substance but in quality;
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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:
And that body of christ raised from the dead is still a visible body: the text is plain, John 20.20. After his rising from the dead he showed his hands and side:
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for if it were, then their argument is naught, and yet they ground the reall presence of Christ his bodie in the Sacrament, on the words of Christ in the institution of the Sacrament, This is my bodie: which words were deliuered before Christ was crucified,
for if it were, then their argument is nought, and yet they ground the real presence of christ his body in the Sacrament, on the words of christ in the Institution of the Sacrament, This is my body: which words were Delivered before christ was Crucified,
That it is onely the dwelling of Gods Spirit in men and women 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.
That it is only the Dwelling of God's Spirit in men and women by his true powerful working presence, by the efficacy and power of his grace, that gives them good and found hope and assurance of the quickening and raising up their bodies to an immortal, happy, and glorious life.
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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,
There is no true hope of the resurrection with Comfort, and to life and glory in heaven, to any but only to such as have the Spirit of God Dwelling in them, to such as have the holy Spirit of God in them by his true powerful working presence,
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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.
or rather in whom christ lived, as Galatians 2.20. by his grace, and by the power of his Spirit, them only will God bring with christ At his coming, with joy and with Comfort.
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.
even the being of his holy Spirit in them by his true powerful presence, that gives a good assurance of the quickening of their bodies to an immortal life, to the life of glory in heaven.
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,
God's constant order in bringing his chosen to life and glory in heaven is this, He First restores life to their Souls, he quickens their Souls Here in this world with the life of grace and holiness,
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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.
And Therefore doubtless it is only the being of God's holy Spirit in men and women, that gives them good hope and assurance of quickening of their bodies to an immortal life, to life and glory in heaven.
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Now this truth meets with an erronious conceit of the Papists, 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;
Now this truth meets with an erroneous conceit of the Papists, they hold and teach, that the carnal presence of christ his Flesh in the Sacrament, is the cause and seed of the resurrection of the body;
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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 eternall life, and I will raise him vp at the last day:
and Therefore they housle the sick. Alas, they Are deceived; indeed it is true that christ Says, John 6.54. Whosoever Eateth my Flesh, and Drinketh my blood, hath Eternal life, and I will raise him up At the last day:
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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.
but that is to be understood of the spiritual eating of the Flesh and drinking of the blood of christ by faith, by virtue whereof the bodies of true believers shall be raised again At the last day.
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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;
even a spiritual fellowship and communion with christ, which may be without the Sacrament, that is the cause of the resurrection of the bodies of God's 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 so it is only the being of God's holy Spirit in them, that gives them good hope of quickening and raising to an immortal life, to the life of glory in heaven.
And indeed that the 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 indeed that the carnal eating of christ his Flesh in the Sacrament, (beside the impossibility of it) is not requisite or necessary to the resurrection of the body, is evident and clear by this, in that the Saints of God that died before christ was incarnate, could not in that manner eat and drink the Flesh and blood of christ,
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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.
And Therefore it is a gross error of the Papists, that carnal eating and drinking of christ his Flesh and blood in the Sacrament, is the cause and seed of the resurrection of the body.
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is it so that onely the being of the holy Spirit of God in men or women by his true powerfull presence, by the efficacie of his grace, 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,
is it so that only the being of the holy Spirit of God in men or women by his true powerful presence, by the efficacy of his grace, is the thing that gives them good hope of quickening their bodies to an immortal life, to life and glory in heaven? This then may serve to discover that thousands in the world deceive themselves in this particular, every one persuades himself well of himself,
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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,
Nay thousands in the world Are so Far from this, as they have in them a contrary Spirit, they Are strongly possessed of Satan, he rules and he reigns in them,
and holds vp his scepter in their hearts, and carries 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.
and holds up his sceptre in their hearts, and carries them on After the Lustiest of their own hearts to do his will, to pride, to Drunkenness, to whoredom, to swearing, to Sabbath breaking, and all manner of profaneness.
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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.
Have such Persons any found hope of an happy resurrection to life and glory in heaven? No, no, their hope is a fancy, it is but as the Prophet speaks, Saiah 29.8. As an hungry man that dreams he is eating, and when he awakes his soul is empty.
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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,
If thou whosoever thou art, Wouldst have good evidence and good hope that thy body shall be raised unto life and glory in heaven, never rest till thou find the holy Spirit of God in thee by his true powerful working presence,
And to speake one word of comfort to Gods children, dost thou find and feele the holy Spirit of God dwelling in thee by his true powerfull presence and grace? that holy Spirit of God will neuer leaue thy bodie;
And to speak one word of Comfort to God's children, dost thou find and feel the holy Spirit of God Dwelling in thee by his true powerful presence and grace? that holy Spirit of God will never leave thy body;
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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 assure thy self though thy body die, and be turned into dust, and taste of corruption, the holy Spirit of God that now dwells in thy body, shall be as a precious balm to preserve it to immortality,
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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.
Our Apostle having from the beginning of this Chapter hitherto, dealt by Way of instruction, he now comes to deal by Way of exhortation, exhorting the believing Romans to an holy and spiritual life.
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 be laid to their charge:
yea so Far freed as that the remnant of sin still abiding in them, and the blot and stain of their sinful nature shall never be laid to their charge:
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and further amplified that particular, hauing also made knowne a contrarietie betweene them that are after the flesh and them that are after the Spirit, both in respect of their dispositions and ends;
and further amplified that particular, having also made known a contrariety between them that Are After the Flesh and them that Are After the Spirit, both in respect of their dispositions and ends;
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And hauing applied these things to the beleeuing Romans, telling them to their comfort, that they were not in the flesh but in the Spirit, the Spirit of God dwelling in them:
And having applied these things to the believing Romans, telling them to their Comfort, that they were not in the Flesh but in the Spirit, the Spirit of God Dwelling in them:
The Apostle (I say) hauing deliuered these things on these grounds, in this 12 verse he exhorts the beleeuing Romans to an holy and spirituall life, that therefore they should liue such a life.
The Apostle (I say) having Delivered these things on these grounds, in this 12 verse he exhorts the believing Romans to an holy and spiritual life, that Therefore they should live such a life.
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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:
And he does not barely propound his exhortation, and say, Therefore live an holy life: but he does press and enforce it by strong and weighty Reasons:
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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;
yet not expressly and plainly, but by removing a false creditor, and an unjust debt: as namely, that they were not indebted to the Flesh to live After the Flesh;
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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:
and for the sinful Lustiest of corrupt nature; for so we Are no debtors to the Flesh. Rom. 13.14. Take no Thought for the Flesh to fulfil the Lustiest of it. To live After the Flesh:
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:
even the Spirit of grace and sanctification, to live an holy, heavenly, and spiritual life. Thus then conceive we the meaning of the Apostle in the words of this verse, as if he had said:
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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:
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:
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.
Without exhortation added to Doctrine, Doctrine only Edifies the mind, and informs the judgement, it sinks not down into the heart, it works not on the will, and on the affections.
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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.
And touching our selves, is it so that teaching and exhortation must go together? Surely then where these two Are conjoined, it is the part of good hearers to be answerable to them both.
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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,
Is this order of teaching observed? is the truth taught, and errors confuted, and thereunto added exhortation to godly life? then it is not enough for the hearers of the word so taught, to have knowledge of the truth,
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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,
and all superstitions, and false doctrines, and yet goest on in thy old wicked Way and works of darkness, the word of God being truly taught and applied to thee, thou deceivest thy self, that word of God so taught and so applied shall one day rise up in judgement against thee,
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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.
yea thine own knowledge shall be a witness against thee. Mark what christ Says, Luk. 12.47. He that Knoweth his masters will and Prepareth not himself, neither does according to his will, shall be beaten with many stripes.
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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,
The Apostle having cheered up the believing Romans with this, that they were not in the Flesh but in the Spirit, in that the Spirit of God dwelled in them,
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,
The holy prophets and the holy Apostles, the pen men of Scripture, usually urge and press holy duties on people and on particular Persons, from benefits received,
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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:
when the Lord published his Law the Rule of all holy Obedience, he pressed it on his people with this very argument, Exod 20.2. I am the Lord thy God which have brought thee out of the land of Egypt, out of the house of bondage:
or on particular persons, from benefits receiued, and from good things bestowed on them. And this may serue to discouer a flat contrarietie betweene the reasoning of Gods Spirit,
or on particular Persons, from benefits received, and from good things bestowed on them. And this may serve to discover a flat contrariety between the reasoning of God's Spirit,
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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.
and swear, and be profane, I may oppress and do wrong to Others, and who shall be so bold as to check and control me? Doubtless Satan taught David thus to reason when he tempted him to number the people.
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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 who shall control me? who shall say contrary unto it? And thou being a woman, dost thou reason thus, I am the wife of such a man, my husband is so rich and wealthy,
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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 though he be but a tradesman, yet I may attire my self like the wife of an Esquire or Knight, my husband is of ability able to maintain it? Surely that is the Devils argument,
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:
Therefore I am exceedingly bound to the Lord, I would feign show my self thankful, and I cannot be sufficiently thankful to God for his Goodness and bounty towards me:
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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 thou Sayest with David, Psalm 116.12. What shall I render to the Lord for all his benefits? I would feign devise if it were possible Some retribution;
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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.
or proud, or vain, and garish in apparel? should I do this wickedness, and sin against my good God, who hath done so great things for me? no, no, I may not, I will not do it, I am bound in lieu of God's Goodness and bounty towards me, to yield to him all homage, duty, Fear, Reverence, and all holy Obedience.
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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,
The Apostle Here uses this title of love and kindness, Brothers, as we showed, to sweeten his exhortation, that the believing Romans might more willingly embrace it,
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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.
or Advice and counsel, they do then more willingly yield to them, they suffer their exhortation, their Advice and counsel, to sink into their hearts, and to prevail with them.
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or to admonish or reproue them, especially Ministers, who are to deale in these kindes with their hearers, would haue their counsell, exhortation, admonition,
or to admonish or reprove them, especially Ministers, who Are to deal in these Kinds with their hearers, would have their counsel, exhortation, admonition,
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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,
or of reproof, or the like, be not words of course and compliment, but words proceeding out of a tender love and affection towards them for their good, it will make them willing to listen to them,
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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, being duties common to all Christians,
That Ministers and Teachers of the word Are to hold themselves as much bound to the good duties that they urge and press on Others, being duties Common to all Christians,
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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:
It is a fearful aggravation of the sin of Teachers, when they teach that to Others which they themselves will not practise, being a duty Common to all Christians. Rom 2.21. If thou that Teachest Another, Teachest not thy self:
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:
Indeed God's children Are the Freest people in the world: being made free by the Son of God, they Are free indeed, John 8.36. They Are free from the rigour and curse of the Law, free from the guilt and punishment of sin, the debt of sin being discharged for them in christ:
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;
out of the hands of sin, Satan, and all the enemies of our salvation, that we should serve the Lord without Fear all the days of our life, in holiness and righteousness before him;
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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.
you have be effectually wrought on by the word and Spirit of God, and Set out of the Kingdom of darkness into God's Kingdom of grace, into a glorious liberty.
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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:
but still carry your selves as the Servants of God; you Are still bound so to do. Tit. 2.11.12. the Apostle Says, that the grace of God bringing salvation to all men hath appeared:
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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.
They Are elected that they might be holy. Ephesians 1.4. They Are called that they should walk worthy the vocation whereunto they Are called. Ephesians 4.1.
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 Therefore on these grounds we may resolve on this as a certain truth, that an holy heavenly life is a due debt which God's children and true believers owe to the Lord,
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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,
For why, is an holy and heavenly life a due debt which we owe to the Lord? then it can merit nothing At the hands of God for our selves, much less for Others by the merit of supererogation,
A man merits nothing no not so much as thanks, for paying that which he oweth, Luk. 17.9.10. (saith Christ) Doth a man thanke his seruant for doing that which he commandeth him to do? I trow not.
A man merits nothing no not so much as thanks, for paying that which he owes, Luk. 17.9.10. (Says christ) Does a man thank his servant for doing that which he commands him to do? I trow not.
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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,
Is it so that an holy, heavenly, and spiritual life, is a due debt that God's children and true believers owe to the Lord? Are they bound in equity and conscience to yield it to him? is it dishonest dealing in them if they yield it not to the Lord? Then no marvel though God's children be so strict in their lives,
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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,
and they say, what? cannot they content themselves to be neighbourlike, and to do as other men do, what need they make such ado in hearing the word, in reading, in sanctifying the Sabbath? cannot they walk abroad, fit At their doors, take liberty as their honest neighbours do,
but they must make such ado in hearing the word, in repeating Sermons, and the like? Alas poore soules, they consider not that Gods children are bound to be thus strict,
but they must make such ado in hearing the word, in repeating Sermons, and the like? Alas poor Souls, they Consider not that God's children Are bound to be thus strict,
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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,
Thou whosoever thou art, though thou Best but a man of Common sense & reason, thou wilt grant this, that it concerns an honest man to be careful to pay his debts,
and yet wilt thou 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 yet wilt thou blame a child of God for being careful to pay that he owes to the Lord? wilt thou commend a man that is careful 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 wilt thou blame him that endeavours to answer the debt that is due from him to the Lord? how partial and how unequal art thou in thy judgement? can a child of God yield more holy Obedience then he owes to the Lord? is it possible? no, no, it is not possible,
And for further vse, let euerie child of God on the ground of truth now deliuered, take notice of it, that it is necessarie that he liue an holy and heauenly life;
And for further use, let every child of God on the ground of truth now Delivered, take notice of it, that it is necessary that he live an holy and heavenly life;
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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.
yea know it, thou being a child of God, thou art more deeply bound to an holy life then Others, the Lord looks for it At thy hands especially. Psalm 33.1. It becomes the upright men to be thankful.
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,
It may be thou wilt say, Is an holy and heavenly life a due debt that I owe to the Lord? alas how shall I be able to to pay it? I must needs sink under that debt, I am not able to yield that holy Obedience to the Lord I owe to him, I find my self weak,
Cheare vp thy selfe, 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,
Cheer up thy self, and know to thy Comfort, if thou endeavour and Set thy self in truth and uprightness of heart, to yield this debt to the Lord, the Lord will put ability into thine hand,
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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 though it be but part of payment, thou being able to yield him no better satisfaction for the present, he will accept of that as full payment in and through christ.
and 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.
and the more thou dost practise the duties of love towards thy brothers, the more will Christian love increase in thine own heart: and so in other particulars.
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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 proverb holds true in this, use legs and have legs, so use grace and thou shalt find an increase of grace, to him that hath shall be given, and he shall have abundance. Matthew 25.29. Think on that to thy Comfort and encouragement.
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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:
The Apostle having made known to the believing Romans that he and they and all true believers were debtors, he further subioynes, that they were not debtors to the Flesh, to live After the Flesh:
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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,
as if he had said, mistake me not, I would have you to know, we Are not debtors to the Flesh to live After the Flesh, we Are not bound to live according to the motion and guidance of our own corrupt nature,
and sinfull lusts of our hearts, that is not our debt, we owe no such thing, the flesh and the sinfull lusts of our hearts can chalenge no such thing at our hands.
and sinful Lustiest of our hearts, that is not our debt, we owe no such thing, the Flesh and the sinful Lustiest of our hearts can challenge no such thing At our hands.
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That Gods children and true beleeuers owe no seruice at all to the corruption of nature that still abides in them, and to the sinfull lusts that are still stirring in them:
That God's children and true believers owe no service At all to the corruption of nature that still abides in them, and to the sinful Lustiest that Are still stirring in them:
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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.
they Are not to do any thing that their own corruption moves them to, and that their sinful Lustiest stir them up to do, they owe no such thing to them.
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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,
Indeed God's children sometime be overcarried by the strength of their corruption abiding in them, and their rebellious Lustiest may draw that from them which they owe not to them,
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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:
This is one special thing that the Lord Iesus requires of his followers, even of all that profess his name and his truth and Gospel in truth and soundness, Luk. 9.23. If any man (Says he) will come After me, let him deny himself:
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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:
let him lay aside his own reason, will, and affections, and all that nature hath endued him withal, let him not willingly yield to the sinful Lustiest of his own heart in any thing:
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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,
Says the Apostle, Forasmuch as christ suffered for us in the Flesh, arm your selves likewise with the same mind, which is, that he which hath suffered in the Flesh hath ceased from sin, that he hence forward should live (as much time as remains in the Flesh) not After the Lustiest of men,
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As if he had said, It is enough, and more then enough, that we haue 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,
As if he had said, It is enough, and more then enough, that we have hitherto lived according to the Lustiest of our own hearts, we now owe no service to them, we Are not now to yield to them,
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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.
Says the Apostle, We our selves, even we that Are now true believers, were in times past, unwise, disobedient, deceived, serving the Lustiest and diverse pleasures, living in maliciousness and envy, hateful, and hating one Another.
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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,
thereby implying, that now it was not so, and thereby teaching the truth of the point in hand, that God's children, true believers, owe no service At all to the corruption that still abides in them,
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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,
and to the sinful Lustiest of their own hearts, they Are to give no contentment to them, they Are not willingly to satisfy the Lustiest of their own hearts,
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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;
Surely such Persons persuading themselves they Are God's children, and yet taking this liberty, they deceive themselves, they carry not themselves as God's children ought to do;
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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;
a child of God owes no service At all to the sinful Lustiest of his own heart, he is not to yield to their motions and stirrings in any thing willingly and wittingly;
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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.
The Apostle makes it an opposite member to the putting on of christ, Rom. 13.14. Put you on the Lord Iesus, and take no Thought for the Flesh to fulfil the Lustiest 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
And Therefore deceive not thy self whosoever thou art, do not thou think that thou Mayest without danger willingly yield to the evil motions and stirrings of thine own corrupt heart in the least measure. And
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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,
Dost thou persuade thy self thou art a child of God? why then when thou Feel any evil lust stirring in thy heart, moving and soliciting thee to pride, to covetousness, to envy, to malice, to uncleanness,
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 due.
And if At any time thou be overcome of any sinful lust of thine own heart, look that thy yielding to it be wrested from thee, let it not come from thee willingly as of due.
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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,
And to this purpose Consider with me thus much, If thou professing thy self a child of God, yield any service to the Lustiest of thine own heart, thou dost it to an unjust Lord, to one that cannot challenge it At thy hands,
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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;
Yea further Consider, thou professing thy self to be a child of God, and yet yielding service to the Lustiest of thine own heart, thou dost as much as in thee is, frustrate the end of God's Saving 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,
for to that end hath the grace of God that brings salvation to all, appeared to thee in particular, that thou Shouldst deny ungodliness and worldly Lustiest,
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.
and that thou Shouldst live soberly, and righteously, and godly in this present world, Tit. 2.12. that thou Shouldst give the denial to all the Lustiest of thine own heart when they challenge any service At thine hands.
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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:
See thou think on these things, and when thou Feel any evil lust stirring in thine heart, moving thee to pride, to covetousness, check it, snib it, give it a flat denial, tell it, thou owest it not service At all:
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.
and concluded, that if they were not debtors to the Flesh, to live After the Flesh then Certainly they were debtors to the Spirit, to live After the Spirit.
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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.
He Says, the Gentiles being in the state of nature, were Strangers from the life of God it is the speech of christ himself, Mathew 12.30. He that is not with me is against me, and he that gathereth not with me Scattereth.
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:
Deceive not thy self, it is not thy civil, honest, orderly life that will free •hee from being justly taxed with carnality, from being truly said to be a carnal person:
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:
And howsoever thy civil orderly life, thy lycia warm profession, may seem to be a middl• course between both, as Revel. 3.16. thou art lukewarm, and neither cold nor hight:
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:
yet indeed in that thou art only civilly honest, and lukewarm, thou art carnal, and thou goest against the work of the Lord Iesus, thou provokest him to cast thee out as loathsome and abominable:
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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;
Our Apostle in this Verse Goes on further to enforce and press this exhortation on the believing Romans, that they ought to live an holy and spiritual life;
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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,
And this argument depends on foregoing matter, as a reason dissuading from living After the Flesh, For if you live After the Flesh (Says the Apostle) you shall die. As if he had said, Live not After the Flesh,
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.
You shall die. In these words no doubt the Apostle had respect to that threatening, Genesis. 2.17. In the day that thou Eatest thereof, thou shalt die the death.
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,
The word mortify, is metaphorical, drawn and taken from Chirurgeons, who when they Are of necessity to Cut off a leg or an arm, use means to benumme that part of the body,
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.
and you shall never see death, as John 8.51. that is, death Eternal; but you shall assuredly hereafter live the life of happiness and glory in heaven.
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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,
But if so be you do use all good means as it were to benumme and to take away the moving and stirring of those evil and sinful motions and Lustiest that arise from your inborn corruption in your minds and hearts, enticing and stirring you up to sin,
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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,
if you suppress them, and keep them under by the Spirit of christ, and by the power of his sanctifying grace in your hearts, you shall assuredly live a comfortable life Here in this world,
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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:
his argument to that purpose is a terrifying argument, an argument of terror and threatening, he threatens no less then Eternal death and damnation against such as live After the Flesh:
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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:
he tells the Roman, that if they did live After the Flesh, and held on that course of life to the end, they should Certainly die, they should be sure to be damned:
That the Ministers and Preachers of the word of God may vse terrifying a•guments, arguments full of dread and terror, to disswade men from a carnall course of life.
That the Ministers and Preachers of the word of God may use terrifying a•guments, Arguments full of dread and terror, to dissuade men from a carnal 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 course, they shall be sure to go to hell and to be damned.
Preachers of the word may threaten plagues and Judgments of God against men, yea they may threaten them with hell and damnation, to this end, to driven them from a wicked and sinful course, they shall be sure to go to hell and to be damned.
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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,
dissuaded from fornication, uncleanness, covetousness, filthiness, foolish talking, jesting, and other foul Sins, and told the Ephesians verse 5. That no whoremonger, neither unclean person,
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.
but he subioynes verse 6. a terrifying argument, and he tells them further, that if any of them should go on in the practice of any of those Sins, they should be sure to meet with the wrath of God.
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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.
assure your selves that men or women that live in the practice of those Sins, shall not escape the wrath and vengeance of God, it shall Certainly overtake them, it shall Light on them. 2. Corinth. 5. the Apostle having verse 10. made known that all men must appear before the judgement seat of christ, he adds verse 11. Knowing Therefore the terror of the Lord, we persuade 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.
Mark, he affirms that from the terror of the day of judgement, and from the dreadful doom that the wicked shall then receive, he and other Apostles did persuade men to avoid sin. Mathew 23.23.
we find that the Lord Iesus denounceth woe after woe against the Scribes and Pharises, and verse 33. he sends out against them a terrible thunderbolt, Oh serpents, the generation of vipers,
we find that the Lord Iesus Denounceth woe After woe against the Scribes and Pharisees, and verse 33. he sends out against them a terrible thunderbolt, O Serpents, the generation of vipers,
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 we need no further evidence for the clearing and confirming the point in hand, that the Ministers and Preachers of the word may warrantably use terrifying Arguments to dissuade men from a carnal course of life, they may lawfully threaten them with hell and damnation;
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:
It is of good use to the godly, to keep them from spiritual slothfulness, and to stir them up to spiritual watchfulness, against sin that is so dangerous and brings death:
And 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 Therefore doubtless it is a warrantable thing for the Preachers of the word to use terrifying Arguments, dissuading men from a carnal course of life:
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,
This then may serve to discover, that men do unjustly except against the Ministers of the word, in that they as occasion is offered to them, do terrify men,
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.
When the Preachers of the word, in Dispensing of the word, and especially in application of it, do put a difference between the precious and the vile, Jeremiah 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 give Comfort to whom Comfort belongs, and reproof to whom reproof belongs, and do threaten judgement to whom judgement and plagues Are due, men of corrupt and carnal minds commonly except against them,
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but iudgement also must be threatned as iust occasion is offered, and that threatning of iudgement and terrifying of men with hell and with damnation is sometimes warrantable,
but judgement also must be threatened as just occasion is offered, and that threatening of judgement and terrifying of men with hell and with damnation is sometime warrantable,
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Alas, mercie preached to carnall persons, doth but lull them asleepe in their senslesse securitie, and helpe them forward with more delight towards hell.
Alas, mercy preached to carnal Persons, does but lull them asleep in their senseless security, and help them forward with more delight towards hell.
but withall the Lord working in them graciously by his Spirit, it driues them to Christ, Galat. 3.24. And if the reprobate be thereupon brought to vtter despaire, that is not the proper effect of the word so dispenced;
but withal the Lord working in them graciously by his Spirit, it drives them to christ, Galatians 3.24. And if the Reprobate be thereupon brought to utter despair, that is not the proper Effect of the word so dispensed;
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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,
Now Here comes a question to be answered, occasioned from this argument of the Apostle, in that the Apostle Here uses a terrifying argument to dissuade from a carnal course of life,
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and to abstaine from sin in respect of Gods wrath and iudgements. Dauid saith, Psal. 119.120. My flesh trembled for feare of thee, & he ads further, and I am afraid of thy iudgements.
and to abstain from since in respect of God's wrath and Judgments. David Says, Psalm 119.120. My Flesh trembled for Fear of thee, & he adds further, and I am afraid of thy Judgments.
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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:
And indeed such is the canker of our corrupt nature, that the best of God's children have need to think on the wrath and Judgments of God due to sin, that even in consideration thereof they may be afraid to sin:
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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,
yea to call to mind the execution of God's Judgments on hard hearted and impenitent Sinners, seen or herd of in the world, especially the Judgments of God that of late have be executed on wicked Persons,
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: he directs his speeches indeed in particular to the beleeuing Romans, yet the generall may be concluded and gathered, that all such persons as liue after the flesh shall dye, and shall be damned.
Note we one thing further Concerning the Persons more generally The Apostle Here threatens death and damnation against such Persons as live After the Flesh: he directs his Speeches indeed in particular to the believing Romans, yet the general may be concluded and gathered, that all such Persons as live After the Flesh shall die, and shall be damned.
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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,
They that live wickedly and carnally, and walk After their own ungodly Lustiest, as Iude speaks verse 18. shall assuredly die an accursed death of body,
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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,
Moses Says, If any man bless himself in his heart, saying, I shall have peace although I walk according to the stubbornness of mine own heart, in a wicked and carnal course of life,
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:
These and many other places do plainly evidence to us this to be a truth, that the certain fruit of a carnal life is an accursed death of the body, and also death Eternal:
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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,
though they follow the sinful Lustiest of their own hearts, and give themselves over to do whatsoever their own sinful and carnal hearts suggest to them, they Are ignorant Persons,
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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 when Preachers threaten these things against them, they think, and sometime stick not to speak it, that Preachers make the matter Worse then it is, God is much more merciful then so,
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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,
what is this I beseech you, but to join hands with the Devil, and to show that they Are taught of him, in evil things to sever the end from the means,
as the diuell did when he set on our grandmother Eue, 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.
as the Devil did when he Set on our grandmother Eue, The Lord had told her, In the day that thou Eatest thereof thou shalt die the death, the Devil comes and he Says, no thou shalt not die At all.
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.
No, Says the carnal person, the sensual person, the worldling, and such like, I hope there is no such matter, I hope God will be more merciful then so.
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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,
Well, Consider it whosoever thou art, dost thou think (thou that art an ignorant person, thou that art a drunkard, a filthy person, a Common swearer, a worldling,
or the like) thou that goest on in a 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:
or the like) thou that goest on in a carnal course of life, that thou shalt die a blessed and comfortable death? why the Lord hath said to the contrary, If you live After the Flesh you shall die:
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,
If any man bless himself in his heart, saying, I shall have peace, although I walk according to the stubbornness of mine heart, adding Drunkenness to thirst, the Lord will not be merciful unto him,
And consider with thy selfe, if thou obserue it, thou shalt find it commonly most true, that qualis vita, finis ita, such as a mans life is, such is commonly his death:
And Consider with thy self, if thou observe it, thou shalt find it commonly most true, that qualis vita, finis ita, such as a men life is, such is commonly his death:
and also eternall death and damnation? Oh then take we heed of going on in a carnall course of life, take we heed of following the sinfull lusts of our owne hearts,
and also Eternal death and damnation? O then take we heed of going on in a carnal course of life, take we heed of following the sinful Lustiest of our own hearts,
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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,
for then it will be too late, when thou reapest the fruit of thy carnal course, it will be in vain and to no purpose then to cry out, what have I got by my vile and sinful course of life? If thou come once to use this note in hell,
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.
even shame and sorrow, anguish, and grief, and vexation, and perplexity of mind and conscience, a troubled mind and wounded Spirit, which is a burden unsupportable, Prou. 18.14.
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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 make account of God's threatening of these things, as of present executions, for the Lord can as soon bring them on thee as threaten them against thee.
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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.
Come we now to the second argument Here used, the third in order, but the second used by the Apostle in this verse, to urge and press his exhortation on the believing Romans, that they ought to live an holy life, in these words, If you mortify the Deeds of the body by the Spirit, you shall live.
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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,
his argument to •hat purpose is a comfortable argument, an argument full of sweetness, and he promises no less then Eternal life and glory, to such as live an holy and spiritual life,
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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,
He tells the believing Romans, that if they did live an holy life, if they did mortify the Deeds of the body by the Spirit, they should then be sure to live a comfortable life Here in this world,
and 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 a word of Comfort, to that end, that by the preaching of it his elect might be brought to a certain hope of life and of salvation, that they might be brought to a lively hope,
The principall end to be driuen at in preaching and dispencing the word of God, is the comfort of Gods chosen, they are to be cheared vp by assuring them that they beleeuing in Christ are reconciled to God,
The principal end to be driven At in preaching and Dispensing the word of God, is the Comfort of God's chosen, they Are to be cheered up by assuring them that they believing in christ Are reconciled to God,
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, they may assure them of it.
yea particular Persons, that they believing the promises of the Gospel, and showing forth the power of grace in an holy life, they shall assuredly go to heaven and be saved, they may assure them of it.
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;
and they teach a Doctrine of doubting of salvation, and thereupon they charge us to go too Far, in that we say, that we may assure men or women in particular, that they shall go to heaven and be saved;
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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.
The Minister of the word on the ground of found faith, and of an holy and sanctified life, may assure men or women in particular that they shall be saved.
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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.
how does the Minister know that the particular man to whom he speaks is one of God's chosen? or how can the man himself be sure of it, that the Minister is not mistaken when he tells him he shall be saved? I answer them.
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,
neither is it for him to assure any man of his salvation Because he knows that he is one of God's elect, the Minister only tells a man on the ground of found faith,
yea the Minister telling a 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;
yea the Minister telling a man on the ground of found faith seconded with an holy life, that he shall be saved, it is all one as if christ himself should tell him so by his own immediate voice from heaven;
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.
And Therefore when a Minister tells a man that truly believes in christ, and does express the power of grace in an holy and sanctified life, that he shall be saved, it is a great Comfort to him, it must needs fill his heart with exceeding great and unspeakable Comfort.
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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.
that they were Persons already sanctified, and already mortified, yet Here he Says to them, If you mortify the Deeds of the body by the Spirit, you shall live.
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That such persons as are alreadie in some measure mortified, and haue begun to mortifie sinne in themselues, must still go on and proceed in that worke:
That such Persons as Are already in Some measure mortified, and have begun to mortify sin in themselves, must still go on and proceed in that work:
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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.
And for further strength to this point, observe what we find Coloss. 3. in verse 3. The Apostle Says, the believing colossians were dead, You Are dead (Says he) and your life is hid with christ in 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.
Even we that have right to the promises of the Gospel, and Are already sanctified and cleansed, let us more and more cleanse our selves. And so Ephesians 4.20.21.22. Says the Apostle, You that have learned christ, as the truth is in Iesus, cast you off Concerning the Conversation in time past, the old man, which is corrupt through the deceivable Lustiest.
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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,
The best Christian that lives in the world, never Wants matter of mortification in himself so long as he lives in this world, either in regard of the root and seed of all Sins his in born corruption,
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This then for the vse of it, discouers that they are deceiued whosoeuer they are, that thinke that the worke of mortification may come to a period and to a full point in time of this life.
This then for the use of it, discovers that they Are deceived whosoever they Are, that think that the work of mortification may come to a Period and to a full point in time of this life.
Some idle and brainesicke persons there be, who thinke they haue gone farre enough in the worke of mortification, in the worke of humiliation and repentance,
some idle and brainsick Persons there be, who think they have gone Far enough in the work of mortification, in the work of humiliation and Repentance,
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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.
and they need be humbled no further, they have no further matter in them to be mortified, they imagine they have finished that work, the work of mortification is At an end with them.
Therefore for a second vse of the point, art thou a man or woman truly mortified? dost thou find the power, tyrannie, 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;
Therefore for a second use of the point, art thou a man or woman truly mortified? dost thou find the power, tyranny, and strength of sin weakened? hast thou begun to mortify sin in thy self? then know and take notice of it, thy work in that kind is never At an end;
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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,
Such Christians as have the power & strength of grace vouchsafed to them, to mortify sin in themselves, to subdue and to keep under their own rebellious Lustiest and affections,
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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,
It is usual with the Apostle in describing such as Are holy Christians indeed, and true members of christ, to Set them out thus, that they Are Crucified with christ,
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and also of the vertue and power of his death, to the mortification of sinne in themselues, as 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 also of the virtue and power of his death, to the mortification of sin in themselves, as Rom. 6.6. Our old man is Crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin.
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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. that they are such as haue crucified the flesh with the affections and the lusts:
Yea the Apostle affirms in express terms of them that Are in christ, and so Are truly spiritual and holy Persons indeed, Galatians 5.24. that they Are such as have Crucified the Flesh with the affections and the Lustiest:
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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:
and yet would carry the name of right holy Persons, they commonly shroud themselves under the mask and vizor of mortification, they seem to be humbled and to be mortified:
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They afflict themselues, and hang downe their heads like a bull rush, as the Lord complaines of hypocrites, 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.
They afflict themselves, and hang down their Heads like a bull rush, as the Lord complains of Hypocrites, Saiah 58.5. they think that that will gain them the name of holiness, and thereby they shall come to be counted holy ones indeed.
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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:
when they seem most mortified, when they retire themselves to Some cloister, and tie themselves to strict fasts, canonical hours, to hard lodging, to course apparel, haircloth, or the like:
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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.
it is the humble and mortified soul that yields willingly to the word of God in time of affliction, that yields to the word of counsel, of admonition, and of reproof.
Is it so that the mortified person is the right holy person? then deceiue not thy selfe whosoeuer thou art, thinke not thou art a man or woman truly holy,
Is it so that the mortified person is the right holy person? then deceive not thy self whosoever thou art, think not thou art a man or woman truly holy,
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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.
but Wouldst thou whosoever thou art, prove thy self to be a right holy man or woman indeed? then never rest till thou find that thou art a man or woman truly mortified.
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,
If thou Wouldst have good evidence to the Comfort of thine own soul, that thou art a man or woman truly holy, never rest till thou find that thou art truly mortified, that thou hast power and strength of grace given thee to mortify, to subdue,
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,
but a burden to thee, and thou dost groan under the burden of it, and thou art able to keep down the corruption of thine heart when there is occasion offered to stir it up,
thou art euill spoken of, and thou art not offended; Thou sufferest wrong, and thou threatenest not: 1. Pet. 2.23. thou art iustly reproued, and thou art not angrie with the reprouer, but accountest that a benefit, Psal. 141.5.
thou art evil spoken of, and thou art not offended; Thou sufferest wrong, and thou threatenest not: 1. Pet. 2.23. thou art justly reproved, and thou art not angry with the reprover, but Accountest that a benefit, Psalm 141.5.
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That the certaine fruite and consequent of an holy and sanctified life, is both a comfortable life here in this world, and also eternall life, happinesse and glorie hereafter in heauen.
That the certain fruit and consequent of an holy and sanctified life, is both a comfortable life Here in this world, and also Eternal life, happiness and glory hereafter in heaven.
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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.
and shall be sure also hereafter to go to heaven and to be saved: the Lord hath coupled these two together as the antecedent and necessary consequent.
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We find euidence for it in many places of Scripture. Isay 33.15.16. saith the Prophet, He that walketh in iustice, and speaketh righteous things, refusing gaine of opression.
We find evidence for it in many places of Scripture. Saiah 33.15.16. Says the Prophet, He that walks in Justice, and speaks righteous things, refusing gain of oppression.
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,
the Psalmist moves the question, Lord, who shall dwell in that tabernacle? who shall rest in thy holy mountain? then he subioynes this answer, verse 2. He that walks uprightly, and works righteousness,
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and they doubtlesse are also pure and holy in life, they shall see God to their comfort. Colos. 3.4. When Christ which is our life shall appeare, then shall ye also appeare with him in glorie. 1. Ioh. 3.2. We know that when he shall appeare, we shall be like him.
and they doubtless Are also pure and holy in life, they shall see God to their Comfort. Colos 3.4. When christ which is our life shall appear, then shall you also appear with him in glory. 1. John 3.2. We know that when he shall appear, we shall be like him.
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 justified, and sanctified, Are to walk in to life and salvation. Yea the Lord hath bound himself by promise, to give to his chosen, called, justified,
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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.
and happiness and glory hereafter in heaven? hath the Lord joined together grace and glory as the antecedent and consequent? then let no man put asunder those things which the Lord hath so conjoined.
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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? No, no;
and dost thou sooth up thy self in a conceit of a blessed death, and After death of happiness and glory in heaven? dost thou think that thou Canst step out of a filthy and profane life, into an happy and blessed life in heaven? hath the Lord need of such as thou art to fill up his Kingdom? No, no;
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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.
Did heaven spue out the wicked Angels when they had sinned, and will it as it were lick up thee the vomit and spawn of the Devil? for thou art no better so long as thou art a filthy and profane person.
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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.
It is monstrous presumption and sauciness in drunkards, in blasphemers, in filthy Persons, in that they think themselves fit Sodales for the blessed Trinity: they deceive themselves exceedingly.
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:
and happiness and glory hereafter in heaven? is this a truth? and do we thus teach? surely then it is an unjust imputation the Papists lay upon us, touching the matter of holiness of life:
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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,
we hold it to be of profitable and necessary use in the life of every true believing Christian, we esteem it to be a testimony of our thankfulness to God for his mercy, a means to Set forth the glory of God,
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,
O 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 enjoy,
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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.
and that you might enjoy if you would do as they do, what then get you by your precise course? Thus wicked worldlings commonly open their mouths against the holy life of God's children.
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,
for why, the fruit of it is sweetness and Comfort Here in this world, even peace of their Consciences, which is better then all the riches in the world,
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What though they be much troubled and molested in the world, they are slandered, reproached, they are accounted the off-scouring of all things, they are many wayes hardly dealt withall? yet let them consider that they carrying themselues as they ought to do, they haue much peace and comfort within;
What though they be much troubled and molested in the world, they Are slandered, reproached, they Are accounted the offscouring of all things, they Are many ways hardly dealt withal? yet let them Consider that they carrying themselves as they ought to do, they have much peace and Comfort within;
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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:
and their holy course shall Certainly end in the everlasting salvation of their Souls in the Kingdom of heaven, as David Says, Psalm 37.37. Mark the upright man, and behold the just:
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.
and fullness of joy, and glory in the presence of the Lord for ever, and that will make thee doe as christ did, Hebrew 12.2. Endure the cross and despise the shame.
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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.
First, an act or work, mortifying the Deeds of the body. The second, how that work is wrought, or whence it proceeds, namely, by the Spirit, or from the Spirit.
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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:
the moving, stirring, and the very life of the vile Lustiest and sinful motions of the heart must be taken away, we must never rest till we have as it were the heart blood of our own vile and sinful Lustiest:
And to this purpose are those phrases and formes of speech, of crucifying the flesh with the affections and the lusts, as Galat. 5.24. They that are Christs haue crucifed the flesh with the affections and the lusts.
And to this purpose Are those phrases and forms of speech, of crucifying the Flesh with the affections and the Lustiest, as Galatians 5.24. They that Are Christ have crucifed the Flesh with the affections and the Lustiest.
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Of circumcising the hearts, as Deuter. 10.16. Circumcise the foreskinne of your hearts. And Ierem. 4.4. Be circumcised to the Lord, and take away the foreskinne of your hearts.
Of circumcising the hearts, as Deuter 10.16. Circumcise the foreskin of your hearts. And Jeremiah 4.4. Be circumcised to the Lord, and take away the foreskin of your hearts.
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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,
Thereby no doubt the holy Ghost would have us to understand, that we Are so to deal with the vile Lustiest and sinful corruptions of our hearts, we Are as it were to nail them to a cross,
The Apostle so cals them, Colos. 3.5. Mortifie your members which are on the earth, fornication, vncleannesse, the inordinate affection, euill concupiscence, and couetousnesse, which is idolatrie.
The Apostle so calls them, Colos 3.5. Mortify your members which Are on the earth, fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness, which is idolatry.
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:
If a man that is given to pride, or to uncleanness, or the like, Set himself to mortify that lust of his heart, he shall find it an harder matter then he thinks of:
The point hence briefly is this, That the worke of mortification, the mortifying of the vile lusts of the heart, is a worke of the holy Spirit of God,
The point hence briefly is this, That the work of mortification, the mortifying of the vile Lustiest of the heart, is a work of the holy Spirit of God,
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.
The Lord thy God will circumcise thine heart, and the heart of thy seed, that thou Mayest love the Lord thy God, with all thine heart, and with all thy soul.
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And so for the vse of this, dost thou whosoeuer thou art, desire to mortifie the vile lusts of thine heart? know, it is not (as some do imagine) in the power of thine owne free-will to maister them:
And so for the use of this, dost thou whosoever thou art, desire to mortify the vile Lustiest of thine heart? know, it is not (as Some do imagine) in the power of thine own freewill to master them:
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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. when he saw a great armie comming against him:
even the help of his Spirit against them, and be earnest with the Lord, cry to him as good Jehoshaphat did, 2. Chronicles 20.12. when he saw a great army coming against him:
And againe, when the Lord giues thee power and strength to mortifie any vile lust and corruption of thine heart, giue him the whole praise and glorie of that worke;
And again, when the Lord gives thee power and strength to mortify any vile lust and corruption of thine heart, give him the Whole praise and glory of that work;
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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;
that Paul or Apollos, this or that Minister, hath be but an Instrument by whom thou hast be wrought on to thy sanctification, and to thy mortification;
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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, NONLATINALPHABET.
The Spirit is Here put metaphorically for the Effect and work of the Spirit. The word Here rendered led, signifies acted, moved, or stirred forward,.
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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.
And again, in men the Spirit of God works diversely, as by enduing Some men with skill and cunning in trades, Others with Gifts fit for regiment and government, Others with the gift of prophesying, and preaching, and such like.
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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 for the understanding of this word led, acted, or moved, we must know it is a metaphorical word, borrowed and taken either from such as Are blind,
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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 so indeed Are God's children led by the Spirit, the Spirit by his working does enlighten their minds to understand and know the will of God revealed in his word,
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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,
or as a bruit creature is led or drawn, but as reasonable creatures. And again, the Spirit of God leads them not violently, and by coaction and compulsion,
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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.
for the Spirit of God altereth and changes their wills by grace, and of unwilling makes them willing, as christ Says, John 6.44. No man can come to me, except the Father which hath sent me draw him.
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,
or condition, that Are by the special work of God's Spirit, acted, moved, and guided, that holy Spirit of God both enlightening their minds to understand and know the will of God revealed in his word,
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,
True Comfort Here in this world, and happiness and glory in heaven hereafter, properly and only belongs to God's children, they only Are such as live both comfortably Here,
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and are sure to liue happily and gloriously hereafter in heauen; for why, Onely to Gods children belong the promises of peace, of comfort, of ioy, of happinesse,
and Are sure to live happily and gloriously hereafter in heaven; for why, Only to God's children belong the promises of peace, of Comfort, of joy, of happiness,
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and of all good, both of this life, and of the life to come: the Apostle saith, 1. Tim. 4.8. Godlinesse hath the promise of this life present, and of that that is to come.
and of all good, both of this life, and of the life to come: the Apostle Says, 1. Tim. 4.8. Godliness hath the promise of this life present, and of that that is to come.
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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,
From the beginning of the book of God to the end of it, we find not any one promise of any one good thing made to any but only to such as truly Fear God,
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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. Blessed are the poore in Spirit; blessed are they that mourne: blessed are the meeke:
they Are pronounced happy, and blessed in many places of Scripture, the Lord sets many Blessednesses on their Heads, Mathew 5. from verse 3. to 12. Blessed Are the poor in Spirit; blessed Are they that mourn: blessed Are the meek:
blessed are they which hunger and thirst for righteousnesse: blessed are the mercifull: blessed are the pure in heart: blessed are the peace makers: and so forward.
blessed Are they which hunger and thirst for righteousness: blessed Are the merciful: blessed Are the pure in heart: blessed Are the peace makers: and so forward.
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Againe, Gods children are borne of God, and begotten of God, 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. they are begotten of the immortall seed the word of God, 1. Pet. 1.23.
Again, God's children Are born of God, and begotten of God, 1. John 5.1. who is the fountain of all true happiness and Comfort, they Are joined to the Son, who is the heir of all things, Hebrew 1.2. they Are begotten of the immortal seed the word of God, 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. He that eateth my flesh, and drinketh my bloud, hath eternall life, and I will raise him vp at the last day.
they Are fed with immortal food, even the word of God, and with the blessed body and blood of christ to Eternal life, as christ Says, John 6.54. He that Eateth my Flesh, and Drinketh my blood, hath Eternal life, and I will raise him up At the last day.
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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 Therefore it must needs be, that true Comfort Here in this world, and happiness and glory hereafter in heaven, do properly and only belong to God's children,
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This for the vse of it, in the first place discouers an excellent priuiledge of Gods children, euen a priuiledge that Gods children haue aboue all other men in the world, whatsoeuer they be, that are not Gods children:
This for the use of it, in the First place discovers an excellent privilege of God's children, even a privilege that God's children have above all other men in the world, whatsoever they be, that Are not God's children:
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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 yet for all this, being not the children of God, they Are but in a miserable state and condition, they have no right nor title to any true Comfort, all their wealth,
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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:
They being not the children of God, their riches, their honour, and the like, Are but given them to leave them without excuse, and to increase their judgement:
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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 cannot go to God in time of their distress with Comfort, and call on him as a gracious father, they cannot speak to him but as to an angry judge, ready to pour out his wrath and vengeance on them;
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 go with boldnesse to the throne of grace,
and born anew by the immortal seed of the word of God, then (indeed) thou art in a most happy state and condition, thou hast then assurance of God's special presence and protection, thou Mayest then go with boldness to the throne of grace,
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Againe for a second vse, is it so that Gods children and onely Gods children are sure to find sweetnesse and comfort here in this world, 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,
Again for a second use, is it so that God's children and only God's children Are sure to find sweetness and Comfort Here in this world, and Are sure also to go to heaven and to be saved? then we must look that we lay claim to heaven only as we Are the children of God,
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Yea will some say, (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,
Yea will Some say, (Here they that stand against justification in God's sighed by the merit of christ his active Obedience, will be ready to take hold and say) Are we to lay claim to heaven only as we Are in and through christ adopted to be the children of God? why then what need we the merit of christ his active Obedience to our justification in the sighed of God,
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 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.
and his voluntary subjection to the Law of God, and his fulfilling of it. So Says the Apostle in express words, Galatians 4.4.5. God sent forth his Son made of a woman, and made under the Law, not born but made, that he might Redeem them which were under the Law, that we might receive the adoption of Sons.
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.
and as we have right and title to it only by the merit of christ his Obedience imputed to us Note we in the next place the generality of the Apostles proposition.
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, is assuredly the child of God.
Whosoever he be that truly fears God, and works righteousness, and shows forth the power of grace, that he is led by the Spirit of God, is assuredly the child of God.
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;
In the next place observe we, the Apostle Here makes the leading, guiding and conducting of men by the Spirit of God, to be an infallible proof of their adoption;
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That such persons as haue the good hand of the holy Spirit of God, leading and guiding them in speciall manner, they are vndoubtedly the children of God.
That such Persons as have the good hand of the holy Spirit of God, leading and guiding them in special manner, they Are undoubtedly the children of God.
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 to discern of the things taught of God, and also effectually bending and inclining their wills and their affections to will and to affect good things,
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This 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.
This special leading, guidance, and conduction of them by the hand of the Spirit of God, is an infallible evidence and proof of their adoption, that they Are the adopted Sons and daughters of God.
and ye are in the state of Gods children. 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:
and you Are in the state of God's children. 1. John 4.13. Says Saint John, Hereby we know that we dwell in him and he in us, that we dwell in God and God in us:
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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 affections, and in our words and actions, thereby we know it, and thereupon we can conclude to the Comfort of our own Souls, that we have fellowship with God,
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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.
First, the special leading, and guidance, and conduction of men by the hand of the Spirit of God, is a work of the Spirit that follows regeneration.
Againe, the speciall leading, and guidance, and conduction of men by the hand of the holy Spirit of God, is a certaine euidence of their being in Christ;
Again, the special leading, and guidance, and conduction of men by the hand of the holy Spirit of God, is a certain evidence of their being in christ;
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 Therefore it being so, that the special leading, guidance, and conduction of men by the hand of the holy Spirit of God, is a work following their regeneration,
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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.
And it must needs be, that the special leading, guidance, and conduction of men by the good hand of the holy Spirit of God, is an infallible evidence and proof of their adoption, that they Are such as Are the adopted Sons and daughters of God.
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Now this truth discouers, that ignorant persons, such as are ignorant of God, of the will of God reuealed in his word, cannot possibly haue any good euidence to the comfort of their owne soules, that they are in the number of Gods children.
Now this truth discovers, that ignorant Persons, such as Are ignorant of God, of the will of God revealed in his word, cannot possibly have any good evidence to the Comfort of their own Souls, that they Are in the number of God's children.
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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,
now ignorant Persons Are not partakers of that First work of the Spirit, they Are not enlightened, they Are yet in their natural blindness and darkness, the holy Spirit of God hath not yet Set his hand to work in them At all to their sanctification,
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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.
but alas, they deceive themselves, they cannot possibly have any found Comfort so long as they continue in that state of ignorance, let ignorant Persons take notice of it.
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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 Therefore if civil honest Persons think that they have good evidence and proof of their adoption, that they Are the adopted Sons and daughters of God, they Are exceedingly deceived, their own hearts deceive them:
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Is it so 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? doth it manifest and proue both to themselues and to others, that they are the sonnes and daughters of God,
Is it so that the special leading, guidance, and conduction of men by the good hand of the holy Spirit of God, is an infallible evidence and proof of their adoption? does it manifest and prove both to themselves and to Others, that they Are the Sons and daughters of God,
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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,
and that God is their father and they his children? Why then I beseech you, what does the leading, guidance and conduction by the Flesh and by Satan evidence and prove to them? Surely it must needs prove to them that they Are the children of Satan, that they Are the Sons and daughters of the Devil,
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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;
so indeed it may be truly said, his Sons and daughters you Are by whom you Are led Art thou then whosoever thou art, art thou (I say) led by the Lustiest of thine own heart? dost thou follow and obey thine own corrupt and sinful Lustiest? dost thou do the will of the Devil in sinning against God? thou dost thereby evidence both to thy self and to Others, that thou art a child of the Devil;
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and to drunkennesse, and to swearing, and such like, thou art no better then as Paul said to Elimas the sorcerer, Act. 13.10. The child of the diuell, and that is a state and condition most wretched and damnable.
and to Drunkenness, and to swearing, and such like, thou art no better then as Paul said to Elymas the sorcerer, Act. 13.10. The child of the Devil, and that is a state and condition most wretched and damnable.
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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,
Secondly, if thou find that thou walkest on in God's ways, in the ways that God hath appointed thee to walk in, with cheerfulness and with delight,
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,
Is it so that the special leading, guidance, and conduction of men by the good hand of God's Spirit, is an infallible evidence and proof of their adoption? then Here is matter of sweet Comfort for all such as find themselves acted, moved, guided,
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and put thee to the triall? 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 put thee to the trial? then never rest till thou find that thou art led by the Spirit of God, that thou art acted, moved and guided by the good hand of the holy Spirit of God in special manner,
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:
First, if thou find that thou walkest in God's ways, in the ways that God hath appointed thee to walk in, both in respect of thy general and particular calling:
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. He will giue his Angels charge ouer thee, to keepe thee in all thy wayes.
and keeping thy self within the bounds of thine own place and calling, wherein thou hast the promise of God's special protection, Psalm 91.11. He will give his Angels charge over thee, to keep thee in all thy ways.
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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 hereby try thy self, and let every one of us labour to come to this, let us never rest till we find that we walk on in God's ways, in the ways that he hath appointed us to walk in,
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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,
And indeed in all Persons that Are truly regenerate, howsoever the holy Spirit of God does work in the regenerate in different Degrees, in Some he works more and in Some less,
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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. giuing vs to vnderstand, that the word and the Spirit are so nearely conioyned, that they must alwayes go together:
Poor Souls, they Are deceived, they Are led with a Spirit of error. The Apostle calls his preaching the ministration of the Spirit, 2. Corinth. 3.8. giving us to understand, that the word and the Spirit Are so nearly conjoined, that they must always go together:
euen the good things God hath reuealed in his written word, To the Law and to the testimonie, (Isay 8.20. ) If men speake not according to this word, it is because there is no light in them.
even the good things God hath revealed in his written word, To the Law and to the testimony, (Saiah 8.20.) If men speak not according to this word, it is Because there is no Light in them.
Let then Familists pretend what light or illumination they will, if it be not according to the written word of God, it is no t•ue knowledge nor illumination,
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,
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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, and borne of the Spirit of God.
and borrowed from blind men, or from young children, or weak Persons, he Limits his speech to the children of God, to such as Are already begotten of God, and born of the Spirit of God.
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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 affect, and do good things, yet they have still need of subsequent grace and of continual following grace, to make them actually and indeed to mind, to will,
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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. he saith, the Lord was his God:
Direct me in the path of thy commandments, for therein is my delight. Incline mine heart to thy testimonies, and not to covetousness. And Psalm 143.10. he Says, the Lord was his God:
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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. 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:
he was persuaded that God was his father, and that he was his child, and yet he presently subioynes, Let thy good Spirit lead me unto the land of righteousness. 2. Corinth. 3.5. the Apostle speaking of himself and of other able Ministers of the Gospel, who no doubt were truly regenerate, he Says, We Are not sufficient of our selves to think any thing that is good:
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 to do good things, yet they have still need of the continual following grace of the Spirit of God, to make them actually to mind, to will,
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Dost thou 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;
Dost thou mind, will, and affect good things? dost thou love and like good things? and dost thou indeed do any good thing? Bless God for it, it is of his grace thou dost so;
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And for a second vse of the truth now deliuered, it serues to make knowne to Gods children whence it is that they do not at all times alike mind, will, affect, and do good things.
And for a second use of the truth now Delivered, it serves to make known to God's children whence it is that they do not At all times alike mind, will, affect, and do good things.
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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.
yet they cannot actually mind, will, affect, and do good things, unless the Lord vouchsafe unto them the continual following grace of his good Spirit.
and that it is he that workes in them both the will and the deed, of his good pleasure, 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 that it is he that works in them both the will and the deed, of his good pleasure, Philip. 2.13. For this, I say, and for other good Causes, the Lord is pleased sometime to withhold his following grace from his children:
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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 hereupon God's children Are to be stirred up to be earnest with the Lord in prayer, that he would vouchsafe to them the continual guidance and conduction of his good Spirit,
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.
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.
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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 reveals to them those things that Others Are not acquainted withal, even the deep things of God, 1. Corinth. 2.10. He leads them by the still waters, Psalm 23.2.
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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,
Art thou a child of God? hath the holy Spirit of God begun to lead thee in the Way of truth and holiness? fear not that thou shalt fail or miscarry, it is but thine own corruption and weakness that makes thee think so,
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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,
if thou have that conceit that thou shalt fail, and not be able to hold out in time of trial, Fear it not, Comfort thy self with this, thou hast the good Angels of God for thy guard,
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Hath the holy Spirit of God as it were giuen thee his hand, and taken thee by the hand, to leade thee in the right way that leades to life and saluation,
Hath the holy Spirit of God as it were given thee his hand, and taken thee by the hand, to lead thee in the right Way that leads to life and salvation,
and will he 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;
and will he fail to bring thee thither? no, no, assure thy self he will lead thee on by his grace with daily increase of it, till thou come to the end of thy raze;
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,
His argument Here is from the property of that Spirit that is working in them, that it is the Spirit of adoption, that they have received the Spirit of adoption,
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,
and that the Spirit of adoption now caused in himself, and in them, and in all true believers, (for he changes the person) and Says we, that is, caused in them invocation, prayer, a calling on the name of God,
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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.
namely, by the name of father, which the Apostle puts down in two words signifying the same thing, Abba, Father: You have received the Spirit of adoption, whereby (Says he) we cry 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,
So then the sum and substance of this verse, is a proof, that such as Are led by the Spirit of God, Are the Sons of God, that they have the Spirit of adoption working in them,
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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.
for the Spirit of God is received when he works effectually in the hearts of men. John 14.17. it is said, The world cannot receive the Spirit, Because the Spirit never works powerfully in the world.
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 we must know, that the Apostle Here calls the Spirit of God the Spirit of bondage and the Spirit of adoption, not with respect to the time before men be truly converted,
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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, in respect of his different working in such as are truly conuerted, at seuerall times,
and After their conversion a Spirit of adoption, but (as I take it) the Apostle Here calls the Spirit of God the Spirit of bondage and the Spirit of adoption, in respect of his different working in such as Are truly converted, At several times,
As 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,
As First, he is called the Spirit of bondage, in that when he begins to work in such as belong to God's election to their conversion, he discovers to them their Sins by the Law of God,
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,
and thereupon they Are terrified, and affrighted, and brought to a wonderful amazement, Fear and trembling, in respect of that they have deserved by their Sins,
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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 now believe in christ, and Are by him justified, and in and through him adopted to be the Sons of God, he does then work in them by the preaching of the Gospel a sense and feeling of God's love to them in christ,
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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:
and persuades them that God is their father, and that by his special grace and favour they Are adopted to be his children in and through christ Iesus:
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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,
For you do not yet or now any more feel the powerful work of the holy Spirit of God in your selves, discovering to you your Sins by the Law of God,
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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,
and to Eternal damnation, thereby working in you a wonderful amazement, Fear, and trembling, and an holy despair, in respect of that you deserve for your Sins,
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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.
Because they have received the Spirit of adoption, witnessing to them God's love to them in christ, I forbear to speak, we shall more fitly speak of that in the next verse.
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 a persuasion that God is their father, and they his adopted children in and through christ Iesus. He First humbles them by the Law, with a sighed of their Sins,
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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.
and of the wrath of God due to them for their Sins, and then he Raiseth them up by the Gospel, with Comfort in christ, in the apprehension of God's love to them in and through him.
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And thus dealt the holy Spirit of God with the Iewes, Act. 2. he first brought them by Peters preaching of the Law to them, to a sight of their sinnes,
And thus dealt the holy Spirit of God with the Iewes, Act. 2. he First brought them by Peter's preaching of the Law to them, to a sighed of their Sins,
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 to the captiues,
and the Lord hath anointed me, he hath sent me to preach good tidings unto the poor, to bind up the broken hearted, to preach liberty to the captives,
And 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 again, secondly, the holy Spirit of God knows well, that none Are fit to receive Comfort but such as Are truly humbled with the sighed of their Sins,
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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. Now then for the vse:
and then he Raiseth them up by the Gospel with Comfort in christ, in the apprehension of God's love to them in and through christ. Now then for the use:
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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,
And men do unjustly except against the Ministers of the word, in that they as occasion is offered, do in the preaching of the word lay men's Sins open,
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:
and thereby brings them to a sighed of their Sins, and of the wrath of God due to them for their Sins, that so he may raise them up by the Gospel with true and found Comfort in christ:
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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 then raise them up by the Gospel with Comfort in christ? Then Learn we to take heed we deceive not our selves, let us not think that the holy Spirit of God is to us a Spirit of adoption,
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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,
and that it is he that does witness to us God's love in christ, unless we have First found him to us a Spirit of bondage, that he hath brought us to a sighed of our 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,
Alas, thousands in the world content themselves with a general sighed of sin, as haply when God's hand is on them in Some grievous affliction, they can then say we Are Sinners,
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.
as the bruit beast groans under the burden, but their hearts were never truly pressed and broken with the weight and burden of one particular sin, and so they deceive themselves.
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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.
for all that belong to God's election Are not in the like measure humbled and broken for their Sins, in the beginning of their conversion, the Lord in his wise disposition Humbleth Some men more and Some less.
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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,
In the next place observe we, the Apostle Here Says, it was the Spirit of God that wrought in the believing Romans At the beginning of their conversion as a Spirit of bond•ge, causing then a Fear in them by the preaching of the Law of God,
and it was also the Spirit of God that now wrought in them as a Spirit of adoption, working in them by the preaching of the Gospell a sense and feeling of Gods loue to them in Christ, perswading them that God was their father in and through Christ.
and it was also the Spirit of God that now wrought in them as a Spirit of adoption, working in them by the preaching of the Gospel a sense and feeling of God's love to them in christ, persuading them that God was their father in and through christ.
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That it is the Spirit of God that workes both by the Law and by the Gospell, and makes both the Law and the Gospell preached to haue a kindly working in the soules of men.
That it is the Spirit of God that works both by the Law and by the Gospel, and makes both the Law and the Gospel preached to have a kindly working in the Souls of men.
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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.
or the Gospel preached hath power to work in them that Are humbled for their Sins any sense and feeling of God's love to them in christ, or any true Saving Comfort.
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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.
Paul may plant, and Apollos water, but it is the Spirit of God alone that makes the word profitable and fruitful 2. Corin. 4.6. the Apostle Says, that by the same almighty power whereby the Lord brought Light out of darkness At the First creation of all things, does he shine in the hearts of men, to give the Light of the knowledge of the glory of God in the face of Iesus christ.
It is the 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,
It is the mighty power of God, even that power by which he brought the Light out of darkness At the First creation, that makes men savingly to apprehend, to know,
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 to these we might add many other testimonies of Scripture, clearing and confirming this truth, that it is the holy Spirit of God that works both by the Law and by the Gospel and makes both the Law and the Gospel preached to have a kindly working in the Souls of men,
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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,
Again, secondly, the Law and the Gospel Are but Instruments, yea they Are but Instruments signifying and testifying the good and holy will of God to his people touching matters of faith and practice, they Are not as physical and natural Instruments,
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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 Therefore this we may resolve on as a certain truth, That it is the holy Spirit of God that makes both the Law and Gospel preached to have their kindly working in the Souls of men,
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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.
and that it is he alone that works humiliation by the preaching of the Law, and that works also found and Saving Comfort by the preaching of the Gospel.
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And for vse, first this may serue to arme and strengthen vs against offence in regard of this, that the word of God truly and faithfully preached, hath a kindly working in some and not in others.
And for use, First this may serve to arm and strengthen us against offence in regard of this, that the word of God truly and faithfully preached, hath a kindly working in Some and not in Others.
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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. As the wind bloweth where it listeth, so the Spirit of God worketh where it pleaseth him.
and that works also true and Saving Comfort by the preaching of the Gospel. The Spirit of God is like the wind, so compared, John 3.8. As the wind blows where it lists, so the Spirit of God works where it Pleases him.
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Is it so that it is the holy Spirit of God that makes both the Law and the Gospell to haue their kindly working in the soules of men? Then learne we not to rest on the excellencie of any mans gift in preaching,
Is it so that it is the holy Spirit of God that makes both the Law and the Gospel to have their kindly working in the Souls of men? Then Learn we not to rest on the excellency of any men gift in preaching,
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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:
no, no, when we go to a Sermon, pray we with David, Psalm 119.18. Lord open mine eyes, that I may see the wonders of thy Law, and the secrets of thy Gospel:
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 the word of God kindly working on thy soul, when thou Findest thine hard heart hammered and humbled by the Law of God truly opened and applied,
and 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 what art thou better then they by nature? surely nothing At all, thou art no more capable of good things of thy self then they Are, thy heart was once as fast locked up against the good word of God as theirs now is,
and it is the holy Spirit of God that hath opened it, and it is he that of his meere goodnesse and mercie hath put that difference betweene thee and them, and blesse him for it.
and it is the holy Spirit of God that hath opened it, and it is he that of his mere Goodness and mercy hath put that difference between thee and them, and bless him for it.
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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,
Whither 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 God's love to him in christ, may At any time again,
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 feels God's love shed abroad in his heart by the Spirit of God given to him, may by reason of Some sin he hath fallen into, feel his conscience terrified and affrighted,
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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,
but not according to truth, desire of God to give them again his Spirit, as though they had lost it and he had taken it away, which thing God never does indeed,
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,
Now in that the Apostle Here Says, the believing Romans had not received the Spirit of bondage to Fear again, that is, they had not now the holy Spirit of God working in them to their dejection & humiliation by the Law,
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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,
and work in them a sense and feeling of their Sins, and what is due to them for their Sins, only by the Law of God? and whither he do not sometime by the Light of nature, being in the full force and strength of it, not darkened,
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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,
and they gave special names to those furies, as Nemesis, Eumenides, Alecto, and such like: and they imagined that those furies should torment men for their Sins After diverse manners,
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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;
and to see the rebellions of their hearts to be sin, neither does he ever work in men by the Light of nature any found touch of conscience for any particular sin;
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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. By the Law comes the knowledge of sinne. And Rom. 7.7. The Apostle saith I had not knowne sinne but by the Law.
only by the Law of God opened and applied, does the holy Spirit of God bring men to a sighed of particular inward corruptions and Sins, as Rom. 3.20. By the Law comes the knowledge of sin. And Rom. 7.7. The Apostle Says I had not known sin 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.
And only by the Law of God opened and rightly applied, does the holy Spirit of God bring men to a thorough and found touch of conscience for particular Sins, as 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,
The Law Causes wrath: the meaning is, it Accuseth men for the Transgression of it, and condemns them, and so makes them see themselves liable to the wrath of God,
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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 he further wrought in them to their Comfort, he made them cry out, Men and brothers what shall we do? They did not altogether despair of God's mercy,
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and Peter further instructed them, and the holy Spirit of God fu•ther wrought in them to their sauing comfort. Galat. 3.24. the Apostle saith, The Law is our Schoolemaister to bring vs to Christ.
and Peter further instructed them, and the holy Spirit of God fu•ther wrought in them to their Saving Comfort. Galatians 3.24. the Apostle Says, The Law is our Schoolmaster to bring us to christ.
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 and sound comfort:
yet the holy Spirit of God does not Here leave God's elect, but he makes their humbling and their schooling by the smart rod of the Law, to be a preparative to their true and found Comfort:
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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,
that which the Lord makes the main end of the giving of his word, and of the preaching of it, is doubtless driven At and effected by the work of the holy Spirit of God in them that belong to God's election,
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,
so terrors and fears in the Reprobate, on the sighed of their Sins, and of God's wrath due to them for their Sins, do many times harden their hearts,
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And for a second vse, is it so that though the holy Spirit of God worke in them that belong to Gods election, in the beginning of their conuersion, terror, feare,
And for a second use, is it so that though the holy Spirit of God work in them that belong to God's election, in the beginning of their conversion, terror, Fear,
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,
yet he leaves them not in that terror, Fear, and amazement, but he further works in them to their Comfort? then hereupon Learn to cheer up thy self, whosoever thou art, in whom the holy Spirit of God hath wrought terror, Fear,
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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,
and wonderfully affrighted with the sighed of my Sins, and I cannot yet take hold of any Comfort, I cannot believe the promise of mercy, I would give the world,
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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:
dost thou find that thy terror, Fear, and amazement, drives thee to seek to christ? As the sense and smart of a wound in the body drives a man to seek the bodily Chirurgeon:
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.
Does thy terror, Fear, and amazement, make thee •eeke to God for mercy, pardon, and forgiveness of thy Sins? Thou wilt say, I would feign seek to God, but I cannot.
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,
but driven thee to desire to seek to God for mercy, and is thy desire a constant desire, seconded with a careful use of all good means? does it make thee seek to Others for counsel,
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,
for Comfort, and for the help of their Prayers? and does it make thee careful of the use of all good means both public and private, that thou Mayest find mercy and Comfort from the Lord? Then Comfort thy self, thou art in the Way to true Comfort,
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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,
and thy terrors and fears Are but preparatives to thy consolation and Comfort. The holy Spirit of God will not leave thee in thy terror, Fear, and amazement,
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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:
but he will After a time be to thee a Spirit of adoption, and thou shalt After a time feel the love of God shed abroad in thy heart, sealed up by the testimony of the holy and blessed Spirit of God:
In that the Apostle saith, the 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.
In that the Apostle Says, the believing Romans had received the Spirit of adoption, that is, they had the Spirit of God working in them a sense and feeling of God's love to them in christ.
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.
it is only from the working of the holy Spirit of God that men or women have any true sense and feeling of God's love to them in christ. Rom. 5.5. the Apostle Says, The love of God is shed abroad in our hearts by the holy Ghost which is given to us Ephesians 1.13. he Says, the Ephesians believing the Gospel, 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.
The holy Spirit of God did seal up in their hearts the comforts and promises of the Gospel, the love of God in christ made known and promised in the Gospel.
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 though they be loved of God in christ from all eternity, yet till they be actually knit to christ by the bound of his Spirit, they cannot possibly have any sense or feeling of that love of God;
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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.
and Therefore doubtless it is only from the working of the holy Spirit of God, that men or women have any true sense and feeling of God's love to them in christ.
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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, which they want:
or they go on in the practice of known gross Sins without Repentance, and they cannot possibly have any true sense and feeling of God's love to them in christ, that comes only from the working of the holy Spirit of God in men or women, which they want:
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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,
In the sense and feeling of God's love in christ, is the depth of all true Comfort, it is that alone which makes our Prosperity truly pleasant and comfortable, that sweetens all our trials and afflictions,
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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,
and on this ground of truth there is Comfort for all them whosoever they be, that find and feel the holy Spirit of God working in them in special manner,
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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.
Come we now to the Effect that the Spirit of adoption wrought in the Apostle himself and in the believing Romans, in these words, Whereby we cry Abba, Father.
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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,
Such as have the Spirit of adoption, the Spirit of God witnessing God's love to them in christ, they have their hearts moved by that Spirit to pray to God,
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. 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.
Such as Are sanctified by the Spirit of christ, and have the sanctifying Spirit of christ in them, who doubtless does witness God's love to them in christ, they call on the name of the Lord. Zach 12.10. the Lord promised to pour on the house of David, and upon the inhabitants of Ierusalem, the Spirit of grace and of compassion or deprecation.
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. 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.
Verse 26. of this Chapter, the Apostle Says, The Spirit makes requests for us, with sighs which cannot be expressed, that is, the Spirit of God stirs up and frames such Desires in us, by which we pray to God. Galatians 4.6. the Apostle speaks expressly to this purpose, Because you Are Sons, God hath sent forth the Spirit of his Son into your hearts, which Cries Abba father. Act. 9.14.
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 withal he discovers to them their own Wants, both Concerning their Souls and bodies, and that God is the fountain of all good things they stand in need of,
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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 thy Mouth opened in prayer and calling on the name of the Lord on every occasion? when thou art to use the holy things and the ordinances of God, art thou stirred up to seek to God for a blessing on them? when thou art to use the creatures of God, meat, drink,
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,
In the time of thy Wants either of body or soul, and especially in regard of the Wants of thy soul, art thou moved to go to God by prayer, howsoever thou dost use all good means for the supply of them,
yet thou art stirred 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.
yet thou art stirred up to seek to God by prayer, especially for the supply of them? Surely then thou hast the Spirit of adoption and that is an infallible note and evidence that thou art an adopted son or daughter of God.
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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,
or if thou dost, it is but for Form and fashion? when the hand of God is on thee by sickness or any distress, Canst thou not then call on the name of the Lord,
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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 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:
but thou sendest to the Church to be prayed for (which I speak not against, the best have need of the Prayers of Others) but art thou like the foolish Virgins Mathew 25.3. hast thou no oil in thy lamp? hast thou no ability At all to pray for thy self At any time? deceive not thy self, thou hast not the Spirit of adoption, thou hast no evidence to the Comfort of thine own soul, that thou art an adopted son or daughter of God:
where there is no calling on God by prayer, certainely there is no Spirit of grace, no Spirit of adoption, no Spirit of God witnessing Gods loue in Christ. Psal. 14.4.
where there is no calling on God by prayer, Certainly there is no Spirit of grace, no Spirit of adoption, no Spirit of God witnessing God's love in christ. Psalm 14.4.
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 hast thou a willingness to pray to God on every occasion? yea Canst thou but sighs and groan to God as occasion is offered? Then Comfort thy self, that is a sure note and evidence to thee, that thou art an adopted son or daughter of God,
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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.
Yea so soon as a holy desire is stirred up in thine heart by his good Spirit, he will hear and answer thee. Isaiah 65.24. Before they call I will answer.
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;
some indeed have it in a greater measure, and Some in a lesser, but every one of God's children have it in Some measure: that place of Zach 12.10. Proves it;
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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.
the Lord there promises indefinitely, that he would pour on the house of David, and upon the inhabitants of Ierusalem, the Spirit of grace and of compassion.
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:
it may be they Are under the hand of God in sickness, and they cannot so well pray for themselves in regard of the strength of their present anguish and pain:
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thine owne heart can witnesse with thee, 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,
thine own heart can witness with thee, no doubt, that thou hast be stirred up by the Spirit of adoption and grace to pray for Others as for thy self, in time of their weakness and sickness,
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 though they neither see not hear of thy particular distress: indeed those that see or hear of thy particular weakness Are more affected with it,
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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 in the believing Romans in particular, the Apostle Says, the Spirit of God caused him and them to cry Abba, Father: where First we see, that their invocation, prayer,
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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.
and calling on the name of the Lord, caused by the Spirit of adoption and grace, was a crying, it was earnest, and fervent: and hence follows this conclusion.
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And hence it is that prayer is compared to sacrifice, Psal. 119.108. O Lord I beseech thee accept the free offerings of my mouth: and to incense, Psal. 141.2. Let my prayer be directed in thy sight as incense, and the lifting vp of mine hands as an euening sacrifice.
And hence it is that prayer is compared to sacrifice, Psalm 119.108. Oh Lord I beseech thee accept the free offerings of my Mouth: and to incense, Psalm 141.2. Let my prayer be directed in thy sighed as incense, and the lifting up of mine hands as an evening sacrifice.
And therefore the prayers of the Saints are called sweet odours. Reue. 5.8. And hence it is that prayer is called a powring out of the soule, 1. Sam. 1.15. I haue powred out my soule before the Lord:
And Therefore the Prayers of the Saints Are called sweet odours. Reue. 5.8. And hence it is that prayer is called a Pouring out of the soul, 1. Sam. 1.15. I have poured out my soul before the Lord:
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and after good things we stand in need of and pray for, as Psal. 143.6. Dauid saith, My soule desireth after thee as the thirstie land: and Mark. 11.24. Whatsoeuer ye desire when ye pray, beleeue that ye shall haue it, and it shall be done vnto you.
and After good things we stand in need of and pray for, as Psalm 143.6. David Says, My soul Desires After thee as the thirsty land: and Mark. 11.24. Whatsoever you desire when you pray, believe that you shall have it, and it shall be done unto you.
Now prayer is an excellent part of the seruice of God, and therefore doubtlesse the conclusion stands firme on these grounds, that true prayer is and ought to be sent out with feruencie of spirit,
Now prayer is an excellent part of the service of God, and Therefore doubtless the conclusion Stands firm on these grounds, that true prayer is and ought to be sent out with fervency of Spirit,
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as by shedding of teares, as Hannah did, 1. Sam. 1.10. and as Hezechiah did, 2. King. 20.3. and by lowdnesse of voice, as 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. that he cryed with a loud voice, and said, Lord lay not this sinne to their charge:
as by shedding of tears, as Hannah did, 1. Sam. 1.10. and as Hezekiah did, 2. King. 20.3. and by lowdnesse of voice, as Psalm 77.1. My voice Come to God when I cried. And Jonah Says, Ion. 2.2. he cried in his affliction. And it is said of Stephen, Act. 7.60. that he cried with a loud voice, and said, Lord lay not this sin to their charge:
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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:
Exod 14. we read not of any word Moses spoke, his tongue was silent, and yet without question he was earnest and fervent in prayer to God in the secret of his heart:
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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.
yet out of the case of extreme weakness and sickness, or the like hindrance, fervency of Spirit in prayer is to be expressed by outward Signs and gestures of the body.
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Now for the vse of this, first this truth discouers, that those prayers the Papists vse in a strange tongue, in a language vnknowne, their numbred prayers on their beads, their prayers mumbled ouer in their canonicall houres,
Now for the use of this, First this truth discovers, that those Prayers the Papists use in a strange tongue, in a language unknown, their numbered Prayers on their beads, their Prayers mumbled over in their canonical hours,
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Is it so that true prayer is and ought to be sent out with feruencie of spirit, with earnestnesse of inward affection, and that such as pray as they ought, they pray with feruencie,
Is it so that true prayer is and ought to be sent out with fervency of Spirit, with earnestness of inward affection, and that such as pray as they ought, they pray with fervency,
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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:
an heavy, sluggish, drowsy, and formal prayer? dost thou think to obtain any good thing At the hands of God by such a prayer? by a prayer uttered it may be in thy Bed half sleeping and half waking? dost thou think to obtain any good by such a prayer? No, no, assure thy self the Lord will return thy prayet so uttered as dung on thine own face:
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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. so certainly a cold, sluggish, and formall prayer, is 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.
As the prayer of faith uttered with fervency of Spirit is of excellent use, and great force to bring down many blessings from the Lord, Iam. 5.16. so Certainly a cold, sluggish, and formal prayer, is highly displeasing to the Lord, and a means to pull down the curse of God on the head and soul of him that makes it.
namely before the great and glorious maiesty of the Lord, before whom the Angels couer their faces, Isai. 6.2. and labour to haue thine heart affected with the want of those good things thou prayest for;
namely before the great and glorious majesty of the Lord, before whom the Angels cover their faces, Isaiah 6.2. and labour to have thine heart affected with the want of those good things thou Prayest for;
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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,
and endeavour to Set thy self as before him, and as in his sighed and presence, with all due Reverence of his greatness and glory? And when thou art in the performance of that holy duty, finding deadness and dulness creeping on thee,
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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,
he was so oppressed with grief, as that his prayer was like the chattering of a crane or mourning of a dove, he was not able to utter a perfect sentence,
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,
yet if thou purpose and resolve against them, and strive against them, and look for the perfection of thy Prayers in christ, assuredly thy Prayers Are earnest and fervent, they Are true and hearty,
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Secondly, it being so that true prayer is and ought to be earnest and feruent, and sent out from the inward intention of the heart, a doubt and question may further arise and be moued, namely this:
Secondly, it being so that true prayer is and ought to be earnest and fervent, and sent out from the inward intention of the heart, a doubt and question may further arise and be moved, namely this:
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or no? To this I 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:
or no? To this I answer, that no doubt he may, a man that uses a Set Form of prayer, a prayer composed and made by Others, may pray truly and as he ought:
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and he may vse petitions put downe in a set forme of prayer, being agreeable to the word of God, with feruency and with earnest intention of his heart:
and he may use petitions put down in a Set Form of prayer, being agreeable to the word of God, with fervency and with earnest intention of his heart:
and 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 other Gifts of grace needful to the conceiving of a prayer, Set Form of prayer is a necessary help to their weak Gifts both of heart and tongue:
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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 them that have the gift of prayer, to use Set Form of prayer in public being appointed by public Authority, is no stinting At all of the Spirit,
for if it be, then the Lord 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.
for if it be, then the Lord himself enjoined a stinting of the Spirit, which to think were blasphemy. Reade Numb. 6.23.24.25.26. the Lord there enjoined the Priests a Set Form of prayer in blessing the people publicly.
euen with sighs and groanes that he cannot expresse in words 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.
even with sighs and groans that he cannot express in words as verse 26. then betake himself to a Set Form of prayer, which it may be makes no mention of the special grace he Stands in need of.
In the next place 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,
In the next place observe we, the Apostle Here Says, invocation, and prayer, and calling on the name of the Lord, caused in himself and in the believing Romans by the Spirit of God, was a crying to God earnest and fervent,
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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.
and it was a crying, Abba, Father, it was with a childlike boldness and confidence, it is a calling on God as a gracious and loving father in christ. Now hence follows this conclusion.
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for the time and manner of granting their requests. And this is commended to vs, Marke. 11.24. Whatsoeuer ye desire when ye pray, beleeue that ye shall haue it, and it shalbe done vnto you. 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, but saith he, let him aske in faith and wauer not. Psal. 55.22.
for the time and manner of granting their requests. And this is commended to us, Mark. 11.24. Whatsoever you desire when you pray, believe that you shall have it, and it shall done unto you. Mathew 21.22. Whatsoever you shall ask in prayer, if you believe you shall receive it. Iam. 1.6. If any lack Wisdom let him ask of God, but Says he, let him ask in faith and waver not. Psalm 55.22.
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. Thus we are to pray with boldnesse and confidence, and with assurance to be heard.
and believe that christ will be our Mediator to God his Father, that the good things we ask his Father in his name, he will give to us, John 16.23. Thus we Are to pray with boldness and confidence, and with assurance to be herd.
But against assurance in prayer some obiect, that God many times hath heard and doth heare vnbeleeuers, 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;
But against assurance in prayer Some Object, that God many times hath herd and does hear unbelievers, Psalm 107. David shows At large, that when men Are in distress (though unbelievers) yet they crying to God, he delivers them out of their distress;
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as he suffers the Sunne to shine, and the raine to fall, on the iust and on the vniust, 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.
as he suffers the Sun to shine, and the rain to fallen, on the just and on the unjust, Mathew 5.45. and also to stir up true believers to seek to him in the prayer of faith, in that they see that even the Prayers and tears of the wicked Are not fruitless and without Effect.
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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;
And for use, First this discovers that the prayer of unbelievers, of ignorant Persons, and of impenitent Persons, of such as go on in their Sins without Repentance, they Are no true Prayers pleasing to God;
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And for vse to Gods children on the ground of truth now deliuered, all Gods children are to looke to it, that they go to the Lord in prayer with an holy boldnesse and confidence,
And for use to God's children on the ground of truth now Delivered, all God's children Are to look to it, that they go to the Lord in prayer with an holy boldness and confidence,
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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:
When thou that art a child of God goest to the Lord in prayer, and powerest out thine heart before the Lord for good things thou Standest in need of, labour to believe that thou shalt have those good things granted to thee, give the Lord that honour to trust him on his word, thou Canst not give him greater honour then to trust him on his word and promise:
and therefore labour to bring thine heart in prayer to rest on the word and promise of God, call to mind and remember the sweete promises the Lord hath made to his children,
and Therefore labour to bring thine heart in prayer to rest on the word and promise of God, call to mind and Remember the sweet promises the Lord hath made to his children,
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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.
and will he then reject the cries and Prayers of his children, to whom he hath promised mercy, their Prayers being offered up in faith and in the mediation of christ? Doubtless he will not.
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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,
he is worthy to be waited on, and show forth thy faith, not only in believing God's promises for the matter and substance of them, that he hath promised case, Comfort,
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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. 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.
and deliverance to his children, but also in believing them in regard of the circumstance of time for the accomplishment of them, that the Lord in his appointed time will make good his promise to thee. Habakkuk 2.3. The vision is for an appointed time, but At the last it shall speak and not lie. And Isaiah 28.16. He that Believeth shall not make haste.
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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.
It is a certain truth, that the Prayers of God's children in time of trouble and distress, offered up to God in faith and in the mediation of christ, do more good then all other means whatsoever.
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 it is further to be observed, that the Apostle Here Says, the Spirit of adoption caused him and the believing Romans to cry Abba, Father: even to call on him who was their Father in christ, and on him alone.
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And prayer is sometimes suspirium cordis, but a sigh or groane of the heart. 1. Sam. 1.13. it is said, that Hannah spake in her heart when she prayed. And Rom. 10.14.
And prayer is sometime suspirium Cordis, but a sighs or groan of the heart. 1. Sam. 1.13. it is said, that Hannah spoke in her heart when she prayed. And Rom. 10.14.
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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,
it is the Rule of the Apostle, that invocation and faith Are ever to go together, How shall they call on him in whom they have not believed? Now in God alone must we believe,
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and to none other, according to his owne commandement. Psal. 50.15. Call on me in the day of trouble, so will I deliuer thee, and thou shalt glorifie me.
and to none other, according to his own Commandment. Psalm 50.15. Call on me in the day of trouble, so will I deliver thee, and thou shalt Glorify me.
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If Gods children be taught and stirred vp by the holy Spirit of God to pray to God alone and to none other, it must needs be that prayers to Angels and Saints departed, is caused and comes from another spirit, from a spirit of error,
If God's children be taught and stirred up by the holy Spirit of God to pray to God alone and to none other, it must needs be that Prayers to Angels and Saints departed, is caused and comes from Another Spirit, from a Spirit of error,
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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 it is but a shift of the Papists, by which they seek to elude and put off our argument from this place, and that Matthew 6.9. where christ Teaches us to pray, Our father: we reasoning thus, we Are taught to cry Abba, Father, and to call on God our Father only;
Personally, for the first person in Trinitie, when it stands in relation to Christ, as Coloss. 1.3. We giue thanks to God euen the Father of our Lord Iesus Christ.
Personally, for the First person in Trinity, when it Stands in Relation to christ, as Coloss. 1.3. We give thanks to God even the Father of our Lord Iesus christ.
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 we Are to understand by the word Father, the Father, Son, and holy Ghost, even the three Persons subsisting in the same Godhead and divine nature.
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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:
In that the Apostle Here uses an Hebrew or Syriacke word, Abba, and that word is kept and retained in our English Translation, is no sufficient warrant that the service of God may or ought to be in a strange tongue, as the Papists falsely affirm:
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That God is the father both of the Iewes and Gentiles, euen of all, of what nation or countrey soeuer they be, that truly beleeue in Christ, and are partakers of the grace of adoption:
That God is the father both of the Iewes and Gentiles, even of all, of what Nation or country soever they be, that truly believe in christ, and Are partakers of the grace of adoption:
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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,
The doubling of the word, Abba, Father, as I showed, signifies vehemency, as if the Apostle had said, The Spirit of adoption Causes us to cry, Father, Father,
That we must be instant and importunate with the Lord 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,
That we must be instant and importunate with the Lord in prayer, with an holy instancy and with an holy importunity, we must not take the denial At the First At the hands of our heavenly Father for the good things we crave At his hands according to his will,
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 have mercy, and grant our requests. And this is that the Apostle calls striving in prayer. Rom. 15.30. I beseech you for our Lord Iesus Christ sake, and for the love of the Spirit, that you would strive with me by Prayers to God for me.
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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 this also he hath taught us by the parable of the widow and the wicked Judge, who feared not God, nor reverenced man, Luk. 18.1. but the widow so troubled and wearied him with her cries and importunity, as she wrested her suit from him.
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And againe, we are in prayer to manifest our patient dependance on the good pleasure of the Lord, that we take not on vs to prescribe when the Lord shall heare and grant our requests,
And again, we Are in prayer to manifest our patient dependence on the good pleasure of the Lord, that we take not on us to prescribe when the Lord shall hear and grant our requests,
And this for vse, in the first place makes for the iust reproofe of those persons, who take on them to prescribe the Lord when he shall heare their prayers and grant their requests.
And this for use, in the First place makes for the just reproof of those Persons, who take on them to prescribe the Lord when he shall hear their Prayers and grant their requests.
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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,
And if the Lord defer to grant their petitions After once or twice, or Some few times calling on him, they will not still follow him with their suits and supplications,
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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.
but cease further to call on him, and even secretly shrink from him, and say in their hearts as that wicked Prince did, 2. King. 6.33. Should I attend on the Lord any longer? And that thus it is with many, their practice shows it.
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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 desire Others to pray for them, but if Comfort or deliverance come not just in the hour they would have it, do they still ply the Lord with their suits? Are they importunate Suitors? No, no such matter, they leave off seeking to the Lord,
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Well for a second vse, let vs learne our dutie, the dutie that concernes all Gods children, all that haue the Spirit of adoption, let vs crie, Abba, Father: euen Father, father, let vs double our requests:
Well for a second use, let us Learn our duty, the duty that concerns all God's children, all that have the Spirit of adoption, let us cry, Abba, Father: even Father, father, let us double our requests:
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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.
yet let us still ply the Lord with our suits and supplications, let us still be instant with the Lord in prayer, with an holy instancy and importunity.
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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:
Thus dealt the Lord Iesus with the Canaanitish woman, Matthew 15.22. she Come to him and cried, saying, Have mercy on me Oh Lord, the Son of David, my daughter is miserably vexed with a Devil:
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:
and said, Lord help me: he gave her yet Another repulse, and that a bitter one, he called her whelp or dog, It is not good to take the Children's bred and to cast it to whelps:
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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.
yet for all this she would not be driven from him, but still followed him and said, Truth Lord, yet indeed the whelps eat of the crumbs which fallen from their masters table.
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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,
Again, the Lord sometime defers to grant the lawful requests of his children for the good things they crave At his hands, that when those good things Are given, they may be more welcome and more esteemed of,
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:
yet when Moses prayed to him for the sparing of them, he said to him verse 10. Let me alone, that my wrath may wax hight against them, for I will consume them:
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 be not granted after many times calling on the Lord, let vs remember it is either for the triall of our hope,
as he was verse 11. Oh Lord (Says he) why does thy wrath wax hight against thy people which thou hast brought out of Egypt with power and with a mighty hand? Therefore if our lawful requests be not granted After many times calling on the Lord, let us Remember it is either for the trial of our hope,
And 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.
And if the Lord give us hearts still to persevere in prayer, and still in patience to sue to the Lord, it is a more excellent gift then the thing we sue for.
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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:
Our Apostle in the verse foregoing (as I have told you) Proves that which he put down verse 14. that such as Are led by the Spirit of God, they Are the Sons 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,
from the property of that Spirit that is working in them, with particular instance, First in the believing Romans, that the believing Romans had received the Spirit of adoption, the Spirit of God working in them as a Spirit of adoption,
The same Spirit, that is, 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.
The same Spirit, that is, that very Spirit we spoke of before, the holy Spirit of God, who is to us that truly believe in christ, a Spirit of adoption.
Come we now to such things as are hence offered for our instruction: first from this verse in generall, being thus conceiued as one proposition, namely thus:
Come we now to such things as Are hence offered for our instruction: First from this verse in general, being thus conceived as one proposition, namely thus:
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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. by an audible voyce from heauen:
First know, that it is internal, it is inward and not outward, it is not by any outward speech or voice, it is not as God gave testimony to christ to be his Son, Mathew 3.17. by an audible voice from heaven:
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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,
And again, this witness and testimony of the Spirit, is not any extraordinary and special Revelation, appropriated and belonging to Some excellent & special men, such as Paul was,
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Now some would haue this witnes & testimony of the Spirit, to be that crie that is stird vp in the hearts of true beleeuers by the Spirit of God, whereby they call God their Father with a childlike boldnesse and confidence spoken of in the verse before,
Now Some would have this witness & testimony of the Spirit, to be that cry that is stirred up in the hearts of true believers by the Spirit of God, whereby they call God their Father with a childlike boldness and confidence spoken of in the verse before,
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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 then it makes them in theit hearts to cry Abba, Father. I take it Therefore that the witness and testimony of the Spirit Here spoken of, is an inward, secret,
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And to this purpose the Apostle speaks plainely 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.
And to this purpose the Apostle speaks plainly Rom. 5.5. The love of God is shed abroad in our hearts by the holy Ghost which is given unto us The holy Spirit of God given to us does infuse and pour into our hearts a sense and feeling of God's love to us in christ.
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:
our heart and conscience, regenerate, renewed, and sanctified by the Spirit of God, we being such as Are regenerate, our hearts and Consciences sanctified by the sprinkling of the blood of christ, and so quieted and cleared:
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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.
for our hearts and Consciences sanctified & renewed by the Spirit of God and sprinkled with the blood of christ, Are acquainted with the good will of God towards us, as 1. Cor. 2.11.
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,
That the Spirit of God witnessing with them that Are regenerate, that they Are the children of God, we Are given to understand, that the Lord is pleased in the time of this life to make known his Eternal love to his elect,
It is said, 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:
It is said, Rom. 5 5. The love of God is shed abroad in our hearts by the holy Ghost which is given unto us The Lord does in time as it were pour into the hearts of his elect a lively sense and feeling of his love 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.
and the Eternal love of God to his chosen, is as a sweet ointment poured out in time of this life, that does exceedingly refresh their hearts with a sense and feeling of it. 1. Cor. 2.10.
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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, euen the things that eye hath not seene,
the Apostle speaking of himself and other true believers, Says, God hath revealed to us by his Spirit, the deep and hidden things of God, even the things that eye hath not seen,
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.
And verse 12. he Says, We have received not the Spirit of the world, but the Spirit which is of God, that we might know the things that Are given us of God.
and that here they meete with continuall troubles and afflictions, trials and temptations, and therefore to keepe them from being swallowed vp of heauinesse,
and that Here they meet with continual Troubles and afflictions, trials and temptations, and Therefore to keep them from being swallowed up of heaviness,
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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 out of his fatherly care over them, out of his wonderful love to them, to vouchsafe to them even in this life, Some taste and feeling of his love to them,
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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.
and that he loving him, he loves him for ever? out of question that must needs fill his heart with joy unspeakable and glorious, that is the hidden Manna, & that is the new name that none knows but he that hath it, spoken of Revel. 2.17.
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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,
and is he pleased to inform them of it, and to assure them of it by his own good Spirit? Then Here is matter of Comfort for poor sanctified Souls, that Are dejected and cast down, in that they feel not heavenly sweetness and Comfort,
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That Gods children may in the time of this life be infallibly assured of Gods speciall and fatherly loue towards them, they may euen whilest they liue here in this world know it,
That God's children may in the time of this life be infallibly assured of God's special and fatherly love towards them, they may even whilst they live Here in this world know it,
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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 God's chosen have in themselves in the time of this life, the witness and persuasion of the Spirit of God, that they Are the children of God, as the Apostle Here Says.
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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.
We have not received the Spirit of the world, but the Spirit which is of God, that we might know (that is) that we might Certainly know the things that Are given us of God, even the things that concern our Eternal happiness and salvation, both grace Here, and glory hereafter. And 1. John 4.13. We know Says Saint John, that we dwell in God and God in us, and so Are in the special favour of God, Because he hath given us of his Spirit.
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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 hence it is that the holy Spirit of God is said to be to God's chosen as a seal, and as an earnest of their inheritance, as 2. Cor. 1.22. God hath sealed us (Says the Apostle) and hath given the earnest of his Spirit in our hearts. And Ephesians 1.13.14. Says the Apostle, You were sealed with the holy Spirit of promise, which is the earnest of our inheritance. And Ephesians 4.30. Grieve not the holy Spirit of God, by whom we Are sealed unto the day of redemption.
And againe, true sanctifying grace in the heart, and the 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.
And again, true sanctifying grace in the heart, and the power, of grace in the heart and life, is an infallible evidence and testimony of God's special love to those that have it. As 1. John 3.14. We know we Are translated from death to life, Because we love the brothers.
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,
Any measure of true love to God, to his children, to his word and holy ordinances, poured into the heart by the holy Ghost, is a certain demonstration of it, that a man or woman is translated by the mighty hand of the most High, from death to life,
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 eternall life beleeued;
For as true justifying faith is a necessary fruit of God's Eternal election, and of his preordination to Eternal life, Acts 13.48. As many as were ordained to Eternal life believed;
so is it an argument of confirmation to the 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.
so is it an argument of confirmation to the soul of him in whom it is, that he is elected and shall be saved, John 3.16. God so loved the world, that he hath given his only begotten Son, that whosoever Believeth in him should not perish but have everlasting life.
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.
For by faith (Says the Apostle) we have access to this grace wherein we stand and rejoice, under the hope of glory of the Sons of God, which hope shall never deceive us nor make us ashamed, Rom. 5.25.
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,
Again, by justifying faith a man may know that christ is in him, and how then should he not know that he is in the favour of God? christ is not in the Reprobate that Are out of God's favour,
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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 Therefore doubtless on these grounds we may resolve on this as a certain truth, that God's chosen may in the time of this life be infallibly assured of God's special and fatherly love towards them,
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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 in particular are in the state of grace and of saluation,
and may be Certainly assured by the witness and persuasion of God's Spirit, and by the evidence of grace, especially by justifying faith in their hearts, that they in particular Are in the state of grace and of salvation,
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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, and that he in particular shall be saued.
and their Doctrine they hold & teach, that a man cannot in the time of this life come to be infallibly assured that he in particular is in the state of grace & of salvation, and that he in particular shall be saved.
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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.
and contentment which the children of God do daily feel more and more in their hearts by serving him, by which they have as it were an attestation of his favour towards them, whereby the hope of their justification and salvation is much corroborated and strengthened.
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:
and contentment in the hearts of God's children, arising from their serving of God, and from their own good works, which is a mere corruption of the text:
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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,
And indeed the good motions, Comfort, and contentment in the hearts of God's children, Are rather fruits and effects of the testimony of the Spirit of God,
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They speake idlely, 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:
They speak idly, the general includes the particular, yea the holy Ghost speaks particularly, Rom 10.9. If thou confess with thy Mouth the Lord Iesus, and believe in thine heart that God raised him up from the dead, thou shalt be saved:
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,
The Scripture does not indeed say, that I John, or I Paul do believe, it only sets down faith, that I believe, the particular act of faith whereby I believe is in my heart,
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 Therefore notwithstanding these cavils of the Papists, it is still a truth, that God's chosen may in the time of this life be infallibly assured of God's special love towards them,
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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,
but the illusion of Satan is hollow and deceitful, and does only stammer out a bore assertion, that a man is the child of God, without any inward testimony of the sweetness of God's love,
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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 on the mere mercy of God, and on the merits of christ, and such a persuasion as is powerful and effectual, working in thee a thorough persuasion of God's love,
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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;
and confidence in his mercy, and boldness to appear before the throne of grace, and thou dost feel thy persuasion assaulted with doubts and fears, more or less, At one time or other, though not overcome;
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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 thereupon thou Mayest have strong consolation, and rejoice with joy unspeakable and glorious: and thereupon thou Mayest conclude to the Comfort of thine own soul, that thou art sure to be saved,
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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,
for say they, he cannot be sure that he shall continue and persevere in that state to the end, the witness & testimony of God's Spirit may be extinct and put out, justifying faith may be lost,
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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,
for by this means they call into question the truth and promise of God, the power of God, the Deeds of our blessed Saviour, the prayer of christ, the Eternal love of God,
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,
For why, God's chosen come to know and to be assured that they Are in the state of grace and of salvation, by the witness and testimony of the Spirit of God,
and 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:
and that assurance of theirs is settled and grounded on the truth of God which cannot lie, on the truth of his promise made known to them in his word, as namely, that John 3.36. He that Believeth on the Son hath everlasting 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 power of God by which they Are kept through faith to salvation, 1. Pet. 1.5. On the Deeds of christ, together with whom they Are quickened, and raised, and made to fit in certain hope of an heavenly possession, Ephesians 2.5.6. On the prayer of christ that could not be in vain, but was Certainly herd of his heavenly Father. John 17.20. I pray not for these alone, but for them also which shall believe in me through their word:
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,
Let then neither the Papists or any enemy of God's grace think that he is able to raze this Foundation of Comfort, the assurance of God's chosen, that they Are in the state of grace,
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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 meanes,
Indeed the comfortable persuasion of Some of God's chosen, that they Are in the state of grace and of salvation, may for a time be weakened through the neglect of the means,
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.
and christ hath made it known, that his will is, that they whom his Father hath given him be where he is, that they may behold his glory which his Father had given him, John 17.24. He is the author and finisher of their faith. Hebrew 12.2.
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.
as we showed, of our regenerate part of the heart and conscience sanctified, and renewed, and sprinkled with the blood of christ, and quieted and cleared.
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That the holy Spirit of God and the heart and conscience renewed and sanctified do euer concurre & meete together in witnessing Gods speciall and fatherly loue.
That the holy Spirit of God and the heart and conscience renewed and sanctified do ever concur & meet together in witnessing God's special and fatherly love.
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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. 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:
and hath loved them from all eternity, and that they Are in the state of grace and of salvation. We read Act. 15.8.9. the Gentiles having herd the Gospel believed, and God gave them his Spirit, yea he did by his good Spirit witness his fatherly love to them:
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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.
and he put no difference between us and them, After that by faith he had purified their hearts, Says the text. Galatians 3.14. the Apostle Says, By faith we receive 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 in vs to our sanctification,
His meaning is, we believing in christ, and being sanctified, we receive the Spirit of God more Fully and manifestly Dwelling in us to our sanctification,
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.
Elect according to the foreknowledge of God the Father, unto sanctification of the Spirit, through the Obedience and sprinkling of the blood of Iesus christ.
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.
1. The Spirit of Adoption is also a Spirit of sanctification, and he makes God's chosen the workmanship of God, created in christ Iesus to good works, Ephesians 2.10.
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;
2. Again secondly, the holy Spirit of God is the Spirit of truth, he cannot possibly witness an untruth, he cannot witness that a child of the Devil (as every one is that commits sin, 1. John 3.8.) is a child 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,
Who is it that hath not a good conceit of himself, & that will not say, he hope's to be saved? Eve the drunkard, the filthy person, the Common blasphemer,
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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;
If thou Best a drunkard, a Sabbath breaker, a Common sweater, or the like, and Sayest the Spirit persuades thee that thy case is good, and thou shalt be saved;
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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,
thou art a liar against the holy Ghost, it is not God's Spirit, but a lying Spirit, that so persuades thee, thou bearest not the image of the Spirit of God,
Gods Spirit witnesseth indeed, but his witnesse to thee is heauie and fearefull, that thou and such as thou art shalt be damned, thou liuing and dying in that state:
God's Spirit Witnesseth indeed, but his witness to thee is heavy and fearful, that thou and such as thou art shalt be damned, thou living and dying in that state:
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& hath loued them from all eternitie, and that they are in the state of grace & of saluation? Here is thē a ground of comfort for poore sanctified soules, who though they be truly sanctified,
& hath loved them from all eternity, and that they Are in the state of grace & of salvation? Here is them a ground of Comfort for poor sanctified Souls, who though they be truly sanctified,
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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,
yet in regard of the weakness and imperfection of their own inherent holiness and sanctification, Are many times driven to doubt whither God love them or not,
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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,
Such Persons Are to Consider, they have not only their own hearts to witness God's love to them, which Because of the imperfect sanctification of them, might make them rather doubt of it then be assured of it,
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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,
If then thou feel thine own heart and soul truly sanctified and renewed by grace, (and thou Mayest know that thine heart is truly sanctified by the inclinations, motions,
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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.
and his witness will be taken, it is infallible, and strong, and the Lord cannot refuse it, his witness will bear thee out before the judgement seat of the Lord Iesus.
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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,
The same Spirit bears witness with our Spirit, (Says the Apostle) that we Are the children of God, that is, (as we showed) that we Are now by grace and favour actually accounted God's children,
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 as the good Angels now Are. 2. Or by personal Union, and thus christ as he is man is the child of God, his manhood being received into unity of person with his Godhead. 3. Or by the grace of adoption,
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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.
By nature they Are the children of wrath as well as Others, but by the grace of adoption they Are actually accounted God's children, in and through christ.
Now in the grace of adoption we must further know, there be two acts of God, one is acceptation, whereby the Lord is pleased to accept men for his children by grace and fauour;
Now in the grace of adoption we must further know, there be two acts of God, one is acceptation, whereby the Lord is pleased to accept men for his children by grace and favour;
and doth restore in them his owne image, in righteousnesse and true holinesse, which the Apostle Peter, 2. Pet. 1.4. cals a participating of the diuine nature.
and does restore in them his own image, in righteousness and true holiness, which the Apostle Peter, 2. Pet. 1.4. calls a participating of the divine nature.
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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,
That God's children being by nature the children of wrath as well as Others, Are by the grace of adoption, they being united and knit to christ by the bound of faith and by his Spirit,
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 actually accounted Gods children,
and by the sanctified heart, namely this, that himself and thee believing Romans were the children of God, that is, were by grace and favour actually accounted God's children,
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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:
and makes known that he bears a fatherly love and affection to them. Malachi 3.17. I will spare them Says the Lord, as a man spares his son that serveth him. Psalm 103.13. As a father hath compassion on his children, so hath the Lord compassion on them that Fear him. Isaiah 66.13. the Lord compares himself to a mother, and his tender affection to his chosen and faithful ones, to the affection of a mother:
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:
and being justified by christ, the Apostle makes it plain, Ephesians 1.5.6. when he Says, Who hath predestinate us to be adopted through Iesus christ unto himself, according to the good pleasure of his will:
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. 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 by him justified and sanctified, not as they Are in themselves, but as they Are in his Beloved Son, * The Son of his love: Coloss. 1.13. and as they Are in his Son in whom he is well pleased: as himself speaks, Mathew 3.17. and so he bears the same love to them that he does to his own Son.
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And therefore 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.
And Therefore doubtless God loves his chosen, believing in christ, and being by christ justified, with a fatherly love and with a tender affection, they Are most deer and precious to his holy Majesty.
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and before their iustification and adoption, yea he loues them with great or much loue, as Ephes. 2.4. God which is rich in mercie, through his great loue wherewith he loued vs. I answer.
and before their justification and adoption, yea he loves them with great or much love, as Ephesians 2.4. God which is rich in mercy, through his great love wherewith he loved us I answer.
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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. Tell my brethren, I ascend vnto my Father and to your Father, vnto my God and your God.
Art thou one truly believing in christ, and by him justified? dost thou find that thou hast fellowship with christ? Surely then the God of christ is thy God, the Father of christ is thy Father, John 20.17. Tell my brothers, I ascend unto my Father and to your Father, unto my God and your God.
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 out of his tender love to thee, he will suffer thee to want no manner of thing that he knows to be good for thee, either in respect of soul or body,
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;
but to sink under thy affliction, and utterly to perish under it, he cannot endure it, he will not suffer it, he will not see it, he will Certainly put under his hand;
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 will the Lord then who is infinite in power, able to do whatsoever he will, suffer any of his children whom he loves most dearly, being bought with the precious blood of his own deer Son, to be wronged,
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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:
and abused, and not avenge it? No, no, Certainly he will not: as he said to Abraham, Genesis. 12.3. he will bless them that bless his children, and he will curse those that curse them:
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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;
Think on this, thou that art a persecutor of God's children, and thou that dost harm or wrong any one that truly believes in christ, be it but a poor silly man in the world;
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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,
Now in the next place, in that the Apostle Here Says, the thing witnessed by the holy Spirit of God and by the sanctified heart, was this, that himself and thee believing Romans were the children of God, were by grace in christ actually accounted God's children,
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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 most High,
That God's chosen, believing in christ, and being by him justified, and having fellowship with christ, they Are advanced to great excellency, they Are highly honoured and dignified, they Are accounted the Sons and daughters of the most High,
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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,
when Saul's Servants dealt with him to the same purpose, Says he, verse 23. Seems it to you a Light thing to be a Kings son in law? And so it may be truly said in this case, is it a Light or small thing to be the adopted son or daughter of God, the great Lord and King of heaven and earth? Without question it is a matter of wonderful excellency,
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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:
and to have such a sonship is more a thousand times then to be the son of the most mighty Prince in the world. Isaiah 43.4. the Lord Says of his people, Because thou wast precious in my sighed, and thou wast honourable and I loved thee:
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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.
as if he had said, since I have taken thee for mine own, and thou hast be my peculiar people, thou hast be excellent and honourable above 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 hence it is that God's chosen now believing in christ, and by him justified, Are said to be Kings and Priests to God, that christ hath made them Kings and Priests to God his Father, Revel. 1.6. And 1. Pet. 4.14. the Apostle Says, The Spirit of glory and of God rests on them:
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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:
yet believing in christ, they Are not only dearly Beloved of the Lord, but they Are also highly honoured and dignified, they have this honour vouchsafed to them, they Are accounted the Sons and daughters of the great Lord and King of heaven and earth:
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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,
Indeed the honour and glory of God's chosen believing in christ, does not appear to the eye of the world, it lies hid from the world, either under affliction,
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,
When the Lord Iesus shall show himself from heaven in endless glory in his own person At the day of judgement, he shall then come to be glorified in his Saints,
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.
and it is their duty, to carry themselves answerable to so great honour and dignity, as the Lord Says by his Prophet, Malachi 1.6. If I be a Father where is mine honour? And as the Apostle Says, 1. Pet. 1.17. If you call him Father, which without respect of Persons Judgeth according to every men work, pass the time of your Dwelling Here in Fear.
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;
When David kept his Father's sheep, he behaved himself like a shepherd, but when he was called from the sheepfold and advanced to be a King, he carried himself accordingly;
and so ought Gods children to do, being called from being the children of the 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 so ought God's children to do, being called from being the children of the Devil to be the children of God the great Lord and King of heaven and earth, they Are to carry themselves as the Sons and daughters of so great a King,
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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,
if thou suffer thy self to be carried After the lewd customs and fashions of the world, thy Sins do more dishonour God then the Sins of those that Are not God's children,
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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,
And the greater honour the Lord hath vouchsafed to thee, the more excellent condition he hath advanced thee unto, the more does he challenge from thee all such care and duty,
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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:
and by him justified, Goes on from one degree of excellency to Another, and having said in the verse before, that the holy Spirit of God does witness with their sanctified Souls, that they Are the children of God, he Here adds a further degree of their excellency, by Way of consequent or consectary:
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:
Though the text original & the new Translation do not express the Persons, yet doubtless the Apostle means it of himself and of the believing Romans:
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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;
And the Apostle Here concludes his argument, by which he Proves that which he put down verse 13. That true believers mortifying the Deeds of the Flesh by the Spirit, shall live, his argument being this;
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:
and so he falls on the second general part of this Chapter, which continues to verse 31. I will lay forth his argument when I come to the handling of these words:
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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,
Now then the sum and substance of this verse is thus much, it contains in it an excellent dignity belonging to God's children, that they Are Heirs,
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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.
even Heirs of God, and Heirs annexed with christ, yet with this condition, that they must suffer with christ, that so they may be glorified with him.
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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,
and not all the Sons, but the eldest son alone, yet the case is otherwise with God's children, be they Sons or be they daughters, they Are all and every one Heirs without exception,
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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,
and Heirs by promise, as the Apostle there subioynes verse 29. of Galatians 3. even Heirs of God. some would have the word Heirs to be Here taken passively,
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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 to the heavenly inheritance together with christ, he being the natural heir of his Father's Kingdom, being his Son by nature, and his only begotten Son;
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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,
If we be by grace actually accounted God's children, even the adopted Sons and daughters of God, we have then also all and every one of us right and title to an inheritance,
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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,
yea we have right and title to that heavenly inheritance together with christ, he being heir of his Father's Kingdom as the natural and only begotten Son of his Father,
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If we be children we are heires, we see this conclusion plainly layd before vs. That Gods children are heires, and they haue right and title to an inheritance.
If we be children we Are Heirs, we see this conclusion plainly laid before us That God's children Are Heirs, and they have right and title to an inheritance.
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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, 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.
And to add Some further evidence to this, we find in many places of Scripture, that God's children Are said to be Heirs, as Hebrew 1.14. they Are called Heirs of salvation. Tit. 3.7. the Apostle Says, Being justified by grace they Are made Heirs according to the hope of Eternal life. James 2.5. they Are called Heirs of the Kingdom. And Galatians 4.7. the Apostle puts down the very conclusion, If thou be a son, thou art also an heir of God through christ. Colos 1.12. the Apostle gives thanks to God that he had made the believing colossians meet to be partakers of the inheritance of the Saints in Light.
Yea the Lord Iesus shall say to Gods children at the day of iudgement, Come ye blessed of my Father, 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.
Yea the Lord Iesus shall say to God's children At the day of judgement, Come you blessed of my Father, inherit you the Kingdom prepared for you from the Foundation of the world, Math. 25.34. take possession of the Kingdom of heaven as your inheritance.
and to heauen it selfe, and to happinesse and glorie in heauen as heires. For why, the Lord hath appointed his children to life and glorie in heauen freely.
and to heaven it self, and to happiness and glory in heaven as Heirs. For why, the Lord hath appointed his children to life and glory in heaven freely.
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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? Nothing lesse.
It is true, it is given on something done that is rewarded, but what then does that prove, that it is given as a reward for the merit of the thing done? Nothing less.
Yea but say they, 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:
Yea but say they, it is clear that heaven is a reward given for the merit of good works, Hebrew 6.10. the author there Says, God should be unjust, if he rendered not heaven for good works:
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.
God, Says he, is not unrighteous, that he should forget your work and labour of love, which you showed towards his name, in that you have ministered to the Saints, and yet minister.
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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.
I answer them, they can never thence conclude by any good Form of reasoning, that God should be unjust if he rendered not heaven for the merit of good works.
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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 so Learn to be thankful to God for every bit of bred we have to put into our mouths, acknowledging it to be the free gift of God, freely bestowed on us out of his mere love and mercy.
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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,
and to heaven, and to happiness, and glory in heaven, as Heirs, and as to their proper inheritance? Surely then they must Learn to live Here in the world as Heirs,
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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 seruant, though he be Lord of all:
even as Heirs that Are yet in their nonage and in their minority, as the Apostle Says, Galatians 4.1. The heir as long as he is a child, differeth nothing from a servant, though he be Lord of all:
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,
yet they Are Here in this world as young Heirs in their minority, and they must Here live as Heirs that Are in their minority, they must be content to live At the allowance of their heavenly Father,
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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:
If their heavenly Father Here keep them short, and put them to Some hardship, if Here he give them but a small pittance and portion of the good things of this life, they must be content with it, remembering this, that they Are Heirs to a Kingdom which in due time shall be given to them:
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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:
And let that be thy stay, and let that be thy Comfort, and so I pass from that point to further matter. Observe in the next place: the Apostle Here speaks indefinitely:
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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. and are all inuited to partake of the benefit of Christ:
and glory in heaven, is made to all and to every one of God's children, they Are all invited to come to christ, Math. 11.28. and Are all invited to partake of the benefit of christ:
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And then he subioynes verse 3. Encline your eares and come vnto me: heare, and your soule shall liue, and I will make an euerlasting couenant with you;
And then he subioynes verse 3. Incline your ears and come unto me: hear, and your soul shall live, and I will make an everlasting Covenant with you;
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Againe, God is able to make all his children heires, and to giue to all and to euerie one of them inheritance in heauen, to the last as well as to the first, without diminution, without diminishing the inheritance of any one of them, the inheritance of one shall not preiudice or lessen the inheritance of another.
Again, God is able to make all his children Heirs, and to give to all and to every one of them inheritance in heaven, to the last as well as to the First, without diminution, without diminishing the inheritance of any one of them, the inheritance of one shall not prejudice or lessen the inheritance of Another.
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The Lord vouchsafing to make his children 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. the Apostle speakes plainly to this purpose, Whether they be things present, or things to come, all are yours:
The Lord vouchsafing to make his children his Heirs, it must needs be that they have lawful and just title to all the good things of this life and of the life to come. 1. Corinth. 3.22. the Apostle speaks plainly to this purpose, Whither they be things present, or things to come, all Are yours:
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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,
And Therefore it must needs be, that such as Are his Heirs, and have right and title of inheritance from him as God's children have, they have just title to all good things of God,
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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;
Such as Are not God's children, having only a civil right and a civil propriety to the good things of this life, they shall one day answer for the use of them, they shall one day answer for every bit of bred they have to put into their mouths;
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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.
yet they Are but given to them to leave them without excuse, and to increase their judgement and condemnation, they shall one day double their torment on them.
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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,
Only God's children Are God's Heirs, and they only Are estated in the good things of this life by him and from him who is able to ma•e them a good title,
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,
their inheritance is most sure and certain, God's children Are sure of all good things, they shall Certainly have all good things of this life their h•auenly Father sees fit and good for them,
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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. Feare not little flocke, for it is your Fathers pleasure to giue you the kingdome.
and it is his will and pleasure in time to give it to them, and to bring them into possession of it, as christ Says, Luk. 12.32. fear not little flock, for it is your Father's pleasure to give you the Kingdom.
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:
And what shall frustrate the lords Eternal purpose, or put by his appointment? and what shall hinder him from effecting his will and pleasure? Not all the power in heaven, in earth, or in hell:
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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;
he is able to bring his children into the possession of heaven which he hath provided and appointed for them, according to his own good will and pressure;
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And hence it is said to be reserued for them in heauen in a place of safetie, 1. Pet. 1.4. To an inheritance immortall and vndefiled, and that fadeth not away, reserued in heauen for you.
And hence it is said to be reserved for them in heaven in a place of safety, 1. Pet. 1.4. To an inheritance immortal and undefiled, and that fades not away, reserved in heaven for you.
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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. that he giues to his sheepe eternall life, and they shall neuer perish, neither shall any plucke them out of mine hand.
it is laid up in the gracious and powerful hand of God, and nothing is able to wrest or wring it out of his hand. christ Says, John 10.28. that he gives to his sheep Eternal life, and they shall never perish, neither shall any pluck them out of mine hand.
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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,
We may Therefore resolve on this as an undoubted truth, that God's children being God's Heirs, they cannot possibly miss or come short of their inheritance, they cannot loose it,
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Now then this truth may serue as a ground of excellent comfort to Gods children in the time of their outward troubles, and in the time of crosses and losses that befall them in this world.
Now then this truth may serve as a ground of excellent Comfort to God's children in the time of their outward Troubles, and in the time of Crosses and losses that befall them in this world.
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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.
thy heavenly Father still keeps thine inheritance firm and sure to thee, and all the Devils in hell cannot defeat thee of it, nor keep thee from it.
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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:
The Devil knows it well, that he cannot possibly disappoint thee of thine everlasting inheritance, and that makes him trouble thee what he can other ways:
And 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 why so? Surely Because the Devil knows their salvation and their everlasting inheritance is out of his reach, he knows that is sealed up to God's children,
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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 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.
And they Are Heirs to a crown, and that a crown of righteousness, as the Apostle calls it, 2. Tim. 4.6. yea to an incorruptible crown of glory, as we have it 1. Pet. 5.4. and to the crown of life, as christ calls it, Revel. 2.10. Be thou faithful unto the death, and I will give thee the crown of life.
Yea Gods children haue God himselfe their portion, as Dauid saith, Psal. 119.57. yea the Lord is the portion of their inheritance, as he saith, Psal. 16.5.
Yea God's children have God himself their portion, as David Says, Psalm 119.57. yea the Lord is the portion of their inheritance, as he Says, Psalm 16.5.
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:
and having God their portion, it is more then if they had a thousand world's. And Therefore we may truly say with David, Psalm 16.6. The lives Are fallen to God's children in pleasant places:
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Now then for the vse of this, the consideration of this ought to stirre vp Gods children to esteeme of their inheritance, and to affect it according to the worth,
Now then for the use of this, the consideration of this ought to stir up God's children to esteem of their inheritance, and to affect it according to the worth,
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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,
But alas, where is this affection to be found? Do not the minds and hearts of many that would be accounted God's children, rather run on the world, on the wealth, the honours,
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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:
and the pleasures of the world, then on the rich and glorious inheritance in heaven? As it was said to Peter, Mark. 14.70. Surely thou art one of them, for thy speech is like:
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;
It may be thou hast a good liking of heaven (as who hath not) and thou hast Some taste of the Powers of the world to come, as it is Hebrew 6.5. and therein thou dost content thy self;
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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,
even a true, found, and feeling affection to the Joys and glory of heaven, or Else thine heart is not rightly affected with the great and glorious inheritance in heaven,
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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, 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;
First, if thy affection to them be seconded with a careful use of all good means by which it may be continued and increased, thou dost carefully hear the word, and read it and other good books, thou dost meditate and confer of holy things, that so thine affection to heaven and heavenly things may be more inflamed;
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And secondly, if thy affection to the ioyes and glorie of heauen, bring forth to thee a loue to God for so great a mercie in working that affection in thee:
And secondly, if thy affection to the Joys and glory of heaven, bring forth to thee a love to God for so great a mercy in working that affection in thee:
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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.
namely this, that they Are Heirs annexed with christ, for so the Apostle further sets out that dignity, that they Are joint Heirs or fellow Heirs with christ.
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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 First in that God's children Are joint Heirs, coheirs, or fellow Heirs with christ, we Are to take notice of the great honour and dignity God's children Are advanced to.
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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.
yea joint Heirs with his own natural Son, with his only begotten Son, with his own deer Son, the Son of his love, as the Apostle calls him, Colos 1.13. It is a great honour that the Lord vouchsafeth to make his chosen, Servants, it was as much as the prodigal durst desire, Lycia 15.19. I am not worthy to be called thy son, make me as one of thy hired Servants.
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.
The Lord hath no need of the service of men, he hath thousands, and ten thousands of his glorious and holy Angels round about his throne to minister to him, Dan. 7.10.
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 indeed the favour of God therein is greater, in that the Lord hath passed by the evil Angels, that Are plunged into the depth of unconceivable misery, he hath left them in that misery,
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As first on this ground, be thou warned whosoeuer thou art, to take heed thou giue no libertie to thy selfe, to thinke or deale basely with any child of God, be he neuer so poore,
As First on this ground, be thou warned whosoever thou art, to take heed thou give no liberty to thy self, to think or deal basely with any child of God, be he never so poor,
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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,
or deal basely with one whom he hath highly honoured, and hath a purpose further to honour? When Haman knew it was the Kings mind to honour Mordecai, though he hated him in his heart,
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,
And will then the King of heaven and earth take it At thy hands, if thou either think or deal basely with any child of his, whom he hath made his heir,
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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.
or thy base dealing with any of his, to escape his punishing hand, but unless thou be humbled for it, he will assuredly return it on thy soul, to thine Eternal woe and confusion.
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.
though wicked wretches of the world rail on thee, and load thee with foul terms, care not for it, they Are but as Dogs that bark against the Moon, they cannot Obscure or blemish thine honour.
That Gods children haue right and title to one and the same inheritance with the Lord Iesus Christ, and shall one day be possessed with the same rich and glorious inheritance in heauen that the Lord Iesus is now possessed of,
That God's children have right and title to one and the same inheritance with the Lord Iesus christ, and shall one day be possessed with the same rich and glorious inheritance in heaven that the Lord Iesus is now possessed of,
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And that this point may be rightly conceiued, know that the euerlasting inheritance of Christ is twofold, it is the inheritance of life and glorie, and of dominion and power.
And that this point may be rightly conceived, know that the everlasting inheritance of christ is twofold, it is the inheritance of life and glory, and of dominion and power.
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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.
and might, and dominion, and every name that is nam, not in this world only, but also that that is to come. Ephesians 1.21. he reigns in heaven most gloriously and most triumphantly.
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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:
And that God's children shall thus partake with christ in his double inheritance, the Scripture is plain. Colos 3.4. the Apostle tells the believing colossians, that when christ their life shall appear, then should they appear with him in glory:
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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:
then shall they also be seen with him shining in unspeakable glory. Philip. 3.21. the Apostle Says, that christ shall change the bodies of true believers, and make them like his own glorious body:
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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 if thy desire this Way be weak and feeble, seek to be quickened, labour thou to have a lively hope to partake with christ in his glory in heaven,
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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;
even as I overcame and fit with my Father in his throne. christ hath overcome, and reigns in glory, and they that overcome shall Reign with him, though not in equal glory;
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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,
When christ shall come to judgement in endless glory, he shall come to be glorified in his Saints: and Therefore doubtless God's children have right and title to one and the same inheritance with the Lord Iesus,
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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 shall one day be possessed of the same rich and glorious inheritance in heaven, that he is now possessed of, they shall one day share with him in his everlasting inheritance,
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first, what an excellent comfort is this to as many as find themselues to be Gods children? And to them alone that are Gods children belongeth the comfort, and to none other.
First, what an excellent Comfort is this to as many as find themselves to be God's children? And to them alone that Are God's children belongeth the Comfort, and to none other.
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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 hast right and title to one & the same inheritance with him, & thou shalt one day be possessed of the same rich inheritance in heaven that he is now possessed of,
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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:
and what a sweet Comfort is that to a child of God? The consideration of this, is enough to fill the hearts of God's children with joy unspeakable and glorious:
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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.
knowing this, that when he shall appear, they shall appear with him in glory, and come to partake with him in that endless life and glory that he is now possessed of in heaven.
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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,
Dost thou that art a child of God believe this to be true, and dost thou not long to see the truth of it? Dost thou believe that At the coming of christ thou shalt come to possess that life and glory in heaven that christ is now possessed of,
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Is it so that Gods children haue right and title to one and the same inheritance 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,
Is it so that God's children have right and title to one and the same inheritance 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 God's children bound to magnify the lords Goodness and mercy towards them, who hath provided for them such a rich portion,
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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,
as to share with his own Son in life and glory in heaven, and to partake with him in his Kingdom? O this ought to stir up God's children to endeavour to answer so great a mercy,
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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,
or the like? It is a shame for thee, meditate and think seriously of the Goodness and mercy of God towards thee, in that he hath made thee his child,
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In these words the Apostle falls on the second generall part of this Chapter, which he continues to verse 31. And hauing in the former part of the Chapter hitherto, deliuered matter of sweet and excellent comfort to the beleeuing Romans,
In these words the Apostle falls on the second general part of this Chapter, which he continues to verse 31. And having in the former part of the Chapter hitherto, Delivered matter of sweet and excellent Comfort to the believing Romans,
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and to arme and strengthen them against the bitternesse of the crosse, and to encourage them patiently and constantly to beare the afflictions they should meete withall, and that by diuerse arguments:
and to arm and strengthen them against the bitterness of the cross, and to encourage them patiently and constantly to bear the afflictions they should meet withal, and that by diverse Arguments:
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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.
If so be that we suffer with christ, that we may also be glorified with christ, as they have respect to the foregoing matter, Are a prevention of a secret objection.
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,
I an heir of God, and thus poor, and thus afflicted, and under such grievous afflictions as I am? Now this the Apostle prevents, by making known thee condition that belongs to such as Are the children of God,
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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,
and they would have the Apostle Here to intend the cause of heavenly glory, that our sufferings in this life should be the cause of our glory hereafter in heaven,
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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,
but the very next verse overturneth this conceit, where the Apostle affirms, that the afflictions of this life present, Are not worthy of the glory which shall be showed unto us And indeed the words Are not to be taken causually but conditionally, that our suffering with christ (we being true believers) is but a condition necessary to be undergone by us,
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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.
we imitate and follow him in bearing the cross, and that measure of affliction that is laid on us, as himself speaks, Lycia 9.23. If any man will come After me, let him deny himself, and take up his cross daily and follow me.
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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;
that is, to this end, that we may also in our Souls and bodies partake with christ in Eternal life and glory in heaven, and in his Eternal Kingdom;
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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;
and christ accounting our sufferings as his own, and suffering in us, to this end, that we may also in our Souls and bodies partake with christ in Eternal life and glory, and in his Eternal Kingdom;
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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:
Whence I might stand to show, that in the holy truth of God revealed in his word, there is answer to be found to any needful doubt or question that the heart of man can make or propound:
That many times Gods children being vnder afflictions, are driuen to doubt of Gods loue to them, and to question their estate whether they be the children of God or no, because they are afflicted;
That many times God's children being under afflictions, Are driven to doubt of God's love to them, and to question their estate whither 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;
especially if they be under Some grievous affliction, then they Are ready to say, What, I a child of God, that am thus grievously afflicted? or was there ever any child of God as I am? did you ever know any child of God in the like affliction that I am now in? These and the like doubts many times arise in the minds of God's children in the time of their sufferings and afflictions;
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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, Certainly I haue cleansed mine heart in vaine, and washed my hands in innocencie:
Psalm 73. David looking on the Prosperity of the wicked, and considering that together with his own afflicted estate, broke out verse 13.14. and said, Certainly I have cleansed mine heart in vain, and washed my hands in innocence:
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And for vse, this must teach vs, in time of our afflictions to labour to strengthen our faith in the mercie of God, and to labour to cleaue to him, and to trust in him.
And for use, this must teach us, in time of our afflictions to labour to strengthen our faith in the mercy of God, and to labour to cleave to him, and to trust in him.
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Secondly, on this ground we must take heed we adde not affliction to the afflicted, and that we vrge them not to despaire of Gods mercie, by telling them God hath forsaken them,
Secondly, on this ground we must take heed we add not affliction to the afflicted, and that we urge them not to despair of God's mercy, by telling them God hath forsaken them,
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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:
and joint Heirs, and fellow Heirs with christ, must undergo, that they may come to partake with christ in life and glory, and in his Eternal Kingdom:
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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.
every heir of heaven must suffer and must bear that measure of affliction the Lord is pleased to lay on him before he come to be glorified in heaven.
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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.
and be baptised with his Baptism that he should be baptised withal, before they could come to glory in heaven. Matthew 16.24.25. the Lord Iesus Says, If any man will follow me, let him forsake himself, and take up his cross 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:
For whosoever will save his life shall loose it, and whosoever shall loose his life for my sake shall find it. Act. 14.22. Paul and Barnabas exhorted the Disciples to continue, affirming that through many afflictions we must enter into the Kingdom of God:
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:
then Are you bastards and not Sons. It is the condition that all God's children must undergo. Iam. 1.12. Says the Apostle, Blessed is the man that Endureth tentation, for when he is tried he shall receive the crown of life, which the Lord hath promised to them that love him:
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 to these we might add many other testimonies clearing and confirming the point in hand, that the Heirs of life and salvation must Here in this world First suffer and bear the cross before they come to enjoy the crown of life and glory in heaven,
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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.
And so there is a necessity of suffering and of bearing the cross before we come to enjoy the crown of life and glory in heaven, in regard of God's appointment. christ Says, Luk. 24.26.
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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,
And Therefore doubtless on these grounds we may Set down this for a certain truth, that the Heirs of life and salvation must Here in this world First suffer and bear the cross,
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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:
some shun the cross by all means, by all shifts and devices that possibly they can they put it off, they will not suffer the rebukes of christ, as they Are called, Hebrew 11.26. they will not bear disgrace, they will not undergo the note and odious name of Puritanes:
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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,
no they will rather do as the most do, and serve the time though it be with making shipwreck of a good conscience, that they may live quietly and safely,
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;
It is the Way in which christ himself hath gone before thee, and all the Saints and Servants of God that Are now in heaven have walked on in the same path;
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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:
It is the the Advice of christ himself, Luk. 14.28. that with what deliberation mighty men of the world built their Castles, or one great King Goes to war with Another, with the same deliberation should we undertake the profession of Christianity:
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 resolve with thy self to go through thick and thin, to go through good report and ill report, to bear Reproaches, nicknames, mockings, scoffings, railings, revilings,
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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 think not strange the fiery trial if thou be brought to it, as 1. Pet. 4.12. and Remember the words of the Lord Iesus, Luk. 14.26.27. If thou hate not father, mother, and wife, and children, and brothers, and Sisters, yea and thine own life also, thou Canst not be Christ disciple.
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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? 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,
Again, for a second use, is it so that the Heirs of life and salvation must Here in this world First suffer and bear the cross before they come to enjoy the crown of life and glory in heaven? and is the Way in which they must walk to heaven, by the cross and through afflictions? Then Here is matter of Comfort for thee that art a child of God,
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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.
and giving thee an heart to bear them in Some measure as they ought to be born, thou Mayest thereupon conclude to the Comfort of thine own soul, that thou art in the Way that leads to life and glory in heaven.
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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,
but being afflicted, and the Lord vouchsafing a sanctified use of thy affliction, thou Mayest thereupon gather that thou art in the Way to life and salvation,
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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 the Lord giving thee a sanctified use of thy affliction, thou Mayest thereupon persuade thy self to thy Comfort, that thou art in such a state and condition as God hath allotted his own deer children, whom he Purposes to Glorify in heaven everlastingly,
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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;
and thou goest on and meetest with no cross nor afflictions, but Findest the Way in which thou walkest easy and delightsome, thou hast just cause to doubt thou art out of the Way that leads to heaven;
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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.
though the Way be tedious and troublesome, (as there is no affliction but it is grievous to the Flesh) yet thou Mayest Comfort thy self in this, that thou art in the right Way to heaven.
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,
or thou shalt not escape Isaacs cross, the smiting of the tongue, the mocking and scoffing of a wicked Ishmael: the wicked and profane of the world will mock,
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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;
If a soldier have passed through the pikes, and gone through many dangerous battles, and yet by the providence of God hath escaped without wound or hurt;
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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,
only 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,
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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.
and of found in their rejoicing in their suffering. 1. Pet. 2.19, 20, 21. Says the Apostle, This is thankworthy, if a man for conscience towards God endure grief, suffering wrongfully.
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,
As if he had said, the sufferi•g for conscience towards God, for righteousness sake, and suffering as we have christ for an ensample, that is the suffering that is thankworthy and pleasing to God,
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,
We must then look to the cause of our suffering, and to the manner of it, that the things which we suffer for At the hands of men, be for righteousness sake,
& 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.
& by whipping themselves, but alas all those things Are but will-worship, and no better then the practice of Baal's Priests, who Cut themselves as their manner was, with knives and lances, till the blood gushed out upon them, 1. Kings 18.28.
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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.
And to this purpose we find that the sufferings of the godly, and of true believers, Are expressly said to be the sufferings of christ, as Coloss. 1.24. I fulfil the rest of the afflictions of christ in my Flesh, Says the Apostle: and 1. Pet. 4.13. the Apostle bids the Saints and Servants of God rejoice, In as much as they Are partakers of Christ sufferings.
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.
as done to himself, Saul, Saul, why Persecutest thou me? And hence it is that the Apostle Paul calls his afflictions and persecutions a bearing about in his body the dying of the Lord Iesus. 2. Cor. 4.10. And Galatians 6.17. he Says, He bore in his body the marks of the Lord Iesus.
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.
or so say the Papists, that by virtue of that Union that is between christ and his members, their suffering receive influence and virtue from him to be meritorious.
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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.
That is a false conclusion, Because the Union between christ and his members is not personal but mystical, personal Union being the ground of merit in christ himself.
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.
The Apostle adds a ground of further Comfort against the bitterness of the cross, that we suffering with christ, our suffering shall end in glory with christ.
That the sufferings and afflictions of Gods children shall haue a comfortable end, they shall end in happinesse and glorie euerlasting with Christ in heauen,
That the sufferings and afflictions of God's children shall have a comfortable end, they shall end in happiness and glory everlasting with christ in heaven,
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,
David compares the afflictions of God's children to sowing in tears, and he Says, the harvest that shall come on that sowing shall be sweet & comfortable,
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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:
his loss shall turn to his exceeding gain, it shall fallen into endless happiness and glory. Iam. 1.12. Says the Apostle, Blessed is the man that Endureth tentation:
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.
To these we might add many other testimonies, manifesting this, that the sufferings and afflictions of God's children shall end happily and comfortably, they shall end in happiness and glory with christ in heaven.
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The ground of this is, 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,
The ground of this is, Because it is a just thing with the Lord, to give his children After their toils and Troubles in suffering Here in the world, ease,
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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.
A speech full of constant boldness and heavenly Comfort. And we read of Moses, Hebrew 11.26. that he esteemed the rebukes of christ greater riches then the treasures of Egypt.
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 though thou be much troubled and molested, thou art slandered, reproached, and persecuted, and many ways hardly dealt withal for thy profession of the Gospel,
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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;
Rejoice 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;
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.
thy sufferings shall end in happiness and glory with christ in heaven, and that will make thee doe as christ did, Hebrew 12.2. Endure the cross and despise the shame.
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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 Remember that the more thou sufferest for the name of christ, and for the keeping of faith and a good conscience, the more and greater shall be thy glory in heaven,
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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,
COme we now to verse 18. For I count that the afflictions of this present time, Are not worthy of the glory which shall be showed unto us In this verse our Apostle adds further matter of Comfort against the bitterness of the cross,
and of encouragement to a patient and constant bearing of the crosse, and that by an argument from the weight of that glorie that he spake of verse before,
and of encouragement to a patient and constant bearing of the cross, and that by an argument from the weight of that glory that he spoke of verse before,
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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,
And this the Apostle does not simply affirm, but he propounds his argument under a comparison of things unequal, comparing the afflictions of this life with the glory of the life to come,
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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,
and who is able to endure the Troubles that do befall us? This the Apostle meets withal, in saying, That the afflictions of this present time, Are not worthy of the glory which shall be showed unto us, that shall be revealed unto us As if he had said,
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 know to your Comfort, that the glory which is to follow on your afflictions is Far greater and more lasting then be your afflictions, there is no comparison between them.
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,
For I count (Says he) that the afflictions of this present time Are not worthy of the glory which shall be showed unto us And so we see the general drift and purpose of the Apostle in this verse,
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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, NONLATINALPHABET, 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:
as on just reckoning, or After debating and reasoning the matter, I do Certainly conclude. We find the same word used Rom. 3.28. and it is there rendered, and that rightly,, Therefore we conclude: Therefore we Set down this as a certain truth and certain conclusion, that a man is justified by faith without the works of the Law:
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or the passions and sufferings of this present time for so the word NONLATINALPHABET signifies: Of this present time, or of the time which is now, NONLATINALPHABET.
or the passion and sufferings of this present time for so the word signifies: Of this present time, or of the time which is now,.
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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 whilst they Are Here on the face of the earth, Are not worthy, or of equal weight. For the word Here used, signifies the equality or like weight of things weighed in a balance together:
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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.
or which we shall have At the appearing of the Lord Iesus, as Coloss. 3.4. When christ which is our life shall appear, then shall we also appear with him in glory.
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 whilst we live Here on the face of the earth, Are not of equal weight, Are not in any respect proportionable to the heavenly glory wherewith our bodies and Souls shall be invested,
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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,
Now we see the Apostle Here delivers not this truth, that the afflictions of this present time Are not worthy of the glory which shall be showed unto us,
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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,
Again, in that the Apostle does Here thus enlarge himself, in setting down this, that the afflictions of this present time Are not worthy of the glory which shall be showed unto us, setting it down as a certain truth,
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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,
as a truth whereof he was Fully resolved, thereby to Comfort the believing Romans and other true believers against the bitterness of the cross, I might stand to show, that the Way to Comfort and to cheer up such as Are under affliction and in distress, is not by Conjectures,
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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.
And to this purpose that is a clear text, 2. Corinth. 4.17. where the Apostle Says, Our Light affliction which is but for a moment, Causes to us a Far more excellent and an Eternal weight of glory.
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And from those words of the Apostle we may gather reasons & grounds of this truth, that the suffering of Gods children in this world are not comparable or proportionable to the glorie that shall be put on them in heauen. As
And from those words of the Apostle we may gather Reasons & grounds of this truth, that the suffering of God's children in this world Are not comparable or proportionable to the glory that shall be put on them in heaven. As
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First, the afflictions of this life are but momentanie and 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;
First, the afflictions of this life Are but momentary and short, they last no longer then the time of this life, which is but a moment or less then a moment in comparison of eternity;
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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 for the measure and greatness of it incomprehensible, as the Apostle Says, 1. Cor. 2.9. Things that eye hath not seen, neither ear herd, neither Come into men heart, Are, which God hath prepared for them which love him. 2. Corinth. 12.4. the Apostle Says, he being rapt up into Paradise, he herd words unutterable, and not possible for man to utter.
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;
And Therefore doubtless on these grounds this Stands as a firm and certain truth, that all the afflictions God's children do or can suffer in this world, Are not comparable to the glory of heaven;
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And for the vse, first this truth ouerturnes that conceit of the Papists, that the sufferings of Gods children in this world are meritorious, and do deserue heauenly glorie:
And for the use, First this truth overturns that conceit of the Papists, that the sufferings of God's children in this world Are meritorious, and do deserve heavenly glory:
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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.
that cannot possibly be, Because there is no proportion between them and heavenly glory: and between merit and reward given to merit, there must be a proportion.
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and therefore there being no equalitie betweene the sufferings of this life and the glorie of the life to come, they cannot truly and properly merit or deserue it.
and Therefore there being no equality between the sufferings of this life and the glory of the life to come, they cannot truly and properly merit or deserve it.
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Is it so that all the afflictions that Gods children do or can suffer here in this world, are not comparable to the glorie of heauen? Is there no proportion betweene their suffering in this world,
Is it so that all the afflictions that God's children do or can suffer Here in this world, Are not comparable to the glory of heaven? Is there no proportion between their suffering in this world,
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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:
and the glory that shall be put on them in heaven? Then let God's children meditate and think on this to their Comfort in the time of their greatest afflictions and sufferings:
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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;
if thou liest under Some grievous affliction, Remember that thy sufferings Here in this world be they never so great, Are not comparable to the glory of heaven;
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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 thy sense is exercised in feeling the pain of thy present suffering, and thy faith being thus exercised, it will give a present being of the joy and glory of heaven to thy heart and soul, and to thy inward feeling;
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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 much.
I count that the afflictions of this present time Are not worthy of the glory which shall be showed unto us And hence we Are given to understand thus much.
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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.
And on this ground does the Author to the Hebrews cheer up the believing Hebrews, and encourage them to a patient bearing of their great afflictions. Hebrew 10.37.
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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.
he tells them, their afflictions should last but for a very little while, and the Lord Iesus would shortly come and put an end to them, Yet a very little while (Says he) and he that shall come will come, and will not tarry.
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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:
Hence is the time of the afflictions of God's children called in Scripture sometime the hour of tentation, and sometime the day of affliction, as Eccles. 7.16. In the day of wealth be of good Comfort, and in the day of affliction Consider:
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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,
the Lord there speaking by his Prophet of the 70. Years captivity of his people, he calls it but a moment, and a little season, For a moment (Says he) in mine anger, I hid my face from thee for a little season,
and death putting an end to them, as indeed it doth, the holy Ghost saith, Reuel. 14.13. When death comes, they rest from their labours, and from all their paines, miseries, and sufferings:
and death putting an end to them, as indeed it does, the holy Ghost Says, Revel. 14.13. When death comes, they rest from their labours, and from all their pains, misery's, and sufferings:
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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 such as Are Cut off and determined by death, no, no, the wicked and Reprobate doe by death enter into endless woe and everlasting sufferings, their sufferings Are but Here begun,
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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 having a feeling of thy torment and pain, and yet having no feeling of thy vileness and sin to be humbled for it, the Lord hath but begun to fit in judgement against thee,
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and death puts an end to them? Here is then ground and matter of comfort for thee that art a child of God in the time of thy greatest afflictions and sufferings:
and death puts an end to them? Here is then ground and matter of Comfort for thee that art a child of God in the time of thy greatest afflictions and sufferings:
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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,
yet Consider that either thy persecutors and tormentors may die, their breath may fail them, or the Instruments and means of thy trouble and torment may be interrupted, and broken,
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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:
and fail, the rod that is on thy back may be wasted: and the Lord hath said, Psalm 125.3. The rod of the wicked shall not rest on the lot of the righteous:
Thus make thy aduantage of thy mortalitie, 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,
Thus make thy advantage of thy mortality, thou that art a child of God, and Remember when thou liest under any great and soar affliction, thy affliction shall last no longer then the time of this life, death shall put an end to it,
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and be made manifest in the view 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.
and be made manifest in the view of men and Angels. And to this purpose speaks the Apostle, Colos 3.4. When christ which is our life shall appear, when he shall appear to judge the world, and come in his glory, as it is Math. 25.31.
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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:
We shall then be like the Lord Iesus in glory, and then the glory that is reserved for us in heaven, shall be put on us, and shall then openly appear:
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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,
For having said verse before, that the heavenly glory that shall be showed or revealed to God's children, does Far exceed their present sufferings, he Here confirms that proposition,
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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.
The First is from the expectation of the creature, that the creature does expect and look for it, that the creature does wait for the manifestation of that glory.
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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,
Then in the two Verses following he brings two Reasons why the creature does with earnest and fervent desire wait for the Revelation of the Sons of God,
as first in 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,
as First in verse 20. he brings a reason from the present state and hard condition of the creature, that the creature is now for the present Subject to vanity,
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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.
Which subjection is further Set forth, the Apostle explaining how the creature is Subject to vanity, that is, not of it own will, but from Another cause, by reason of him which hath subdued it.
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. which is taken from the future better estate of the creature,
and so he falls on the second reason, why the creature does with fervent desire wait for the Revelation of the Sons of God, verse 21. which is taken from the future better estate of the creature,
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:
Yea the Apostle Says, Every creature is under this great bondage, and groans, and travels in pain, together one with Another, and that to this hour: that is, to this present:
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The second argument that the Apostle bringeth to proue 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. I will lay forth that argument when I come to the handling of that verse.
The second argument that the Apostle brings to prove that the glory that shall be revealed on God's children in heaven, is both great and sure, from the expectation of such as have the First fruits of the Spirit, is laid down verse 23. I will lay forth that argument when I come to the handling of that verse.
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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.
What is Here meant by the creature, does much trouble Interpreters, I will labour to give you that sense of it that is most agreeable to the context and to other places of Scripture.
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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:
And this exposition agreeth with that the Apostle subioynes, verse 21. That the creature shall be Delivered from the bondage of corruption, into the glorious liberty of the Sons of God:
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:
The Apostle Here speaks figuratively, he putteth on the creature the person of one who earnestly and with a longing desire, looks for Some person, or Some thing:
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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;
or stretching out of the neck, or putting forth the head, and setting out of the eyes, with earnest intention and observation, to see when that person or that thing should appear;
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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;
and he looks that Way, and he sets his eyes on the Way that his friend is to come, to see if he can espy him coming, wishing and desiring his appearance;
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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,
Now this expectation Here ascribed to the creature, is nothing Else but the secret instinct which God hath put into the creatures, whereby it does After a manner unknown to us,
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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.
the creature tendeth to that perfection by a natural instinct and propension, as heavy things by natural propension move downwards, and Light thing move upwards.
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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 he seeks to confirm us in the acknowledgement of this truth from the creature, that the creature by a natural instinct waits for the manifestation of it,
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,
And that is the desire and expectation of the creature the Apostle Here means when he Says, The fervent desire of the creature waits on or Expects, not that the creature knows when the Sons of God should be revealed,
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For the whole frame of the world, euen the visible heauens, with all their goodly furniture, the starres and celestiall bodies, the bodie of the earth with her ornaments,
For the Whole frame of the world, even the visible heavens, with all their goodly furniture, the Stars and celestial bodies, the body of the earth with her Ornament,
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:
as it were long for and desire that the original perfection, in which they were First made and created, from which they Are fallen and withheld through the sin of man, which shall be restored to them when the Sons of God shall be revealed:
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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 so they do continually and earnestly, as it were with stretched out necks, and thrusting forth of their Heads, expect and wait when both the Persons of God's children,
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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,
Now (as I showed) these words, The fervent desire of the creature waits when the Sons of God shall be revealed, Are brought by the Apostle as an argument to prove both the greatness and the certainty of the glory that shall be put on God's children in heaven, that it shall be both great glory,
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:
and also most sure and certain glory, Because the creature, the Whole frame of the world, does expect and wait for the manifestation of it. So reasoneth the Apostle:
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That the holy Spirit of God is pleased to informe vs of an excellent truth, as namely, that the glorie that shall be put on Gods children in heauen, shall be both great,
That the holy Spirit of God is pleased to inform us of an excellent truth, as namely, that the glory that shall be put on God's children in heaven, shall be both great,
Prou. 6.6, 7, 8. Salomon sendeth the sluggard 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:
Prou. 6.6, 7, 8. Solomon sends the sluggard to Learn Wisdom of the Pismire, who by her Summer labour Provideth against an hard and stormy winter, Go to the Pismire, o sluggard, behold her ways, and Bewise:
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 Teaches us Wisdom from the poor creatures, from the pismire, the conies, the grasshopper, and the spider, as there you may read. Math. 10.16. christ would have his Apostles Learn Wisdom and providence of the serpent, and innocence of the dove, Be wise as Serpents, and innocent as Dove: yea Math. 6.26.28.
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.
but also the creatures to teach them good things, as the Apostle Says, Rom. 1.20. The invisible things of God, his Eternal power and Godhead, Are seen by the creation of the world, being considered in his works, to the intent that they should be without excuse.
doth the holy Spirit of God informe vs, and seeke to confirme vs in this truth, that the glorie that shall be put on Gods children in heauen, shall be both great,
does the holy Spirit of God inform us, and seek to confirm us in this truth, that the glory that shall be put on God's children in heaven, shall be both great,
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;
And to apply this a little nearer, Consider with thy self, thou that art a graceless person, a drunkard, a blasphemer, a Sabbath breaker, thou that wilt do the works of thy calling on the Sabbath day, or run to thy pleasures;
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 thou hast not yet learned so much as the holy Spirit of God is pleased to inform thee of by the very instinct of the dumb and senseless creatures:
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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;
and assure thy self, thou going on in thy Atheism and profaneness, the dumb and senseless creatures shall one day rise in judgement against thee and condemn thee;
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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.
and the heavens over thine head, the ground thou treadest on, and the dust under thy feet, shall one day be Witnesses against thee, and shall condemn thee.
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For a second vse, we that professe our selues to be Gods children, must learne on this ground that the holy Spirit of God is pleased to teach vs some good thing from the creatures,
For a second use, we that profess our selves to be God's children, must Learn on this ground that the holy Spirit of God is pleased to teach us Some good thing from the creatures,
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namely thus, to walke in earthly things with heauenly minds, and to make our vse of euerie creature of God, and from euerie creature to learne some dutie,
namely thus, to walk in earthly things with heavenly minds, and to make our use of every creature of God, and from every creature to Learn Some duty,
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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:
from the flowers of our gardens and grass of the fields, flourishing for a time, and then Cut down, withered, and dried, to Learn that such is our life:
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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:
yea Learn we from the very instinct of the creature, waiting for the manifestation of the glory of God's children, to strengthen our faith touching the truth and certainty of the glory of the life to come:
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.
and Therefore Learn we this Lesson the holy Spirit of God would inform us of by the instinct of the creature, that there is Certainly great glory laid up for God's children.
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,
but he sets it forth with this amplification, that it waits with a fervent and with an earnest desire, that the creature (as we showed) does as it were with stretching out of the neck,
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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,
But many men and women in the world, being wicked and ungodly Persons, they shrink in and draw in their Heads At the remembrance of that day when the Sons of God shall be revealed,
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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.
or to hear of it, the hearing of it torments them before the time, as the Devils said to christ, Matthew 8.29. and they put it Far away from them in their apprehension, as the Prophet Says 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,
They put Far away the evil day, (for so they count the day when the Sons of God shall be revealed) and it shall so prove to them, they going on in their Sins without Repentance,
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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 hence we find it said, that the day of christ his coming to judgement when the children of God shall appear with him in glory, shall come on the wicked and ungodly suddenly,
and vnexpected, and when they looke not for it, as Christ saith, Matth. 24.50. The euill seruants maister will come in a day when he looketh not for him,
and unexpected, and when they look not for it, as christ Says, Matthew 24.50. The evil Servants master will come in a day when he looks not for him,
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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
or any the least desire or longing After the day when the Sons of God shall be revealed, which is in the dumb and senseless creatures by the instinct of nature in a great measure: and the reafon is
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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,
or they Are besotted with the world and the things of the world, their minds Are wholly taken up with earthly things, their portion and their treasure is Here,
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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.
no, they would wish with all their hearts it might never come, and so they have not that good in them in any measure which is in the dumb and senseless creature in a great measure.
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It discouers, that wicked and vngodly persons are in a base and vile condition, 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,
It discovers, that wicked and ungodly Persons Are in a base and vile condition, even inferior to the dumb and Lifeless earth, they have not in them any measure of that longing After the glory to come, that is in the dumb and dead earth in a great measure,
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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 stretches out her neck, namely, in regard of the glory of heaven that in time shall be manifested, base wretches, they Dare not (as it were) show their faces in that respect, they hang down their Heads,
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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.
yet indeed, as you see, in Some respect they Are inferior to the dull and dead earth, they have not that good in them in any measure, which is in the dumb and dead earth in a great measure.
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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:
Come we to Consider that which the creature waits for with earnest desire, and that is the Revelation of the Sons of God, When the Sons of God shall be revealed:
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,
and by giving them his Spirit, witnessing with their Spirit that they Are the Sons of God, as the Apostle Says verse 16. Yet God's children Are not so revealed Here in this world,
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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,
and they Are not known to the world, as Saint John Says, 1. John 3.1. For this cause the world Knoweth you not, Because it Knoweth not God their Father,
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and shall be made knowne to the whole 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 shall be made known to the Whole world, and that shall be At the day of judgement, christ will then separate the sheep from the Goats, the good from the bad,
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.
and when the tares shall be gathered into bundles and cast into the fire and burned, Matthew 13.40. then shall just men shine as the Sun in the Kingdom of their Father: as Says the Lord Iesus. Matthew 13.43.
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For why, the reason of this is, because there must be a time when the truth of Gods grace wrought in the hearts of his children, shall be discerned from the counterfeit shadow and shew of it in hypocrites,
For why, the reason of this is, Because there must be a time when the truth of God's grace wrought in the hearts of his children, shall be discerned from the counterfeit shadow and show of it in Hypocrites,
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 Therefore there must be a day of discovery, a time when the truth of grace wrought in the hearts of God's children shall be discerned from hypocrisy,
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.
and when men shall discern between the righteous and the wicked, and between him that serveth God and him that serveth him not, as the Lord speaks by his Prophet, Malachi 3.18.
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because haply we discerne some weaknesse in that man or woman, and some particular fayling: the time shall come when that man or woman shall be discouered;
Because haply we discern Some weakness in that man or woman, and Some particular failing: the time shall come when that man or woman shall be discovered;
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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.
and to doubt of their state, whither it be good or no, Because they jump not with them in Some things, they Are not of their mind in every particular.
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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;
But what Knowest thou, whosoever thou art, whither one that differs from thee in judgement in Some particular, being not of such weight, be a deer child of God or no? If he be an hypocrite, he shall one day be laid open;
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is it so that the time shall come when the persons of the children of God shall be openly reuealed, 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,
is it so that the time shall come when the Persons of the children of God shall be openly revealed, and when it shall be made manifest to all men and Angels, who they be that Are indeed God's children? Then cheer up thy self thou that art a child of God, Here is ground of Comfort,
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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,
though all men in the world speak against me, I am able to approve my heart to God, not in regard of any perfection of grace, I see and feel mine own great Wants & sinful infirmities,
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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,
Some may demand, whither the Saints shall know one Another in heaven or no? as whither the Parents shall know the children, the husband the wife, the wife the husband,
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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,
It is true indeed that the natural and carnal delight the father now Takes in his child and the child in the father, the husband in the wife and the wife in the husband,
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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.
and the heavenly joy that shall arise to the Saints on the sighed of the glorification one of Another, leads us to think that they shall know one Another.
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,
Desires that his brothers might not come into that place of torment where he was, not out of love to them, (for there is no charity in hell) but out of love to himself,
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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:
So Doublesse the Saints in heaven shall rejoice in the society one of Another, and in the sighed one of Another, in seeing the glorification one of Another:
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.
IN this verse, as I have showed, the Apostle yields a reason why the creature waits with fervent desire for the Revelation of the children of God, taken from the present hard condition of the creature, in that it is Subject to vanity, and Therefore it waits.
The Apostle further setting forth how the creature is 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:
The Apostle further setting forth how the creature is Subject to vanity, namely, not of it own will, but from Another cause, from the will of him who hath subdued it under hope, thereunto adjoining hope of deliverance:
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By creature we are to vnderstād, as we did verse before, the whole frame of the visible world, the visible heauens with all their goodly furniture of starres and celestiall bodies,
By creature we Are to understand, as we did verse before, the Whole frame of the visible world, the visible heavens with all their goodly furniture of Stars and celestial bodies,
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,
or put under (vanity.) The word vanity hath diverse exceptions in Scripture, but to give that which is agreeable to this place, it is Here used in opposition to that original, perfect,
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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 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,
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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,
Secondly, under the word vanity is signified, that the creature is now fallen from that constant course it held before the fallen of man, in attaining the end for which it was created,
as the Sunne and Moone to be eclipsed, the skie to be ouercast with clouds, the starres with their influence to infect the aire, the aire to become vnwholesome and pestiferous,
as the Sun and Moon to be eclipsed, the sky to be overcast with Clouds, the Stars with their influence to infect the air, the air to become unwholesome and pestiferous,
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,
as the Lord often complains by his prophets. Ezekiel 16.17, 18, 19. the Lord Says, His people had taken their fair Jewels made of his gold and his silver which he had given them,
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 vanishing state and condition it lies under, and also in regard of the weakness it is Subject to, it being now Subject to fail in attaining the end for which it was created and made, in serving for the good of man,
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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.
and his meaning is, under expectation of a better state and condition, and so as it does as it were expect and wait for a better state and condition hereafter.
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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 the earth with all her Ornament, Are now under a fleeting, frail, and vanishing state and condition, Are now Subject to mUTABILITY, alteration, change,
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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,
and Are now Subject to serve the wicked and ungodly, and by them to be perverted and abused to serve their wicked Lustiest, not of any natural instinct and propension put into them in the First creation,
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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,
Now in that the Apostle yields this as a reason, why the dumb and senseless creature waits with fervent desire when the Sons of God shall be revealed,
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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,
Because it is Subject to vanity, I might stand to show that the vanity and corruption the creature lies under, makes it (as it were) desire and long After freedom and deliverance,
The fashion of this world goeth away, or hasteneth to an end, the word NONLATINALPHABET, vsed by the Apostle is very emphaticall, it signifieth the habit, vesture, or clothing of the world:
The fashion of this world Goes away, or hasteneth to an end, the word, used by the Apostle is very emphatical, it signifies the habit, vesture, or clothing of the world:
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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.
We read in the book of the Preacher, that Solomon speaking out of his own experience, he pronounceth of all things in this world, that they Are but vanity and vexation of Spirit, Eccles. 1.2. Ʋanitie of vanities, Says the Preacher, vanity of vanities, all is vanity.
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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 Chap. 2. he Says, having given himself to take pleasure in pleasant things, having made great works, built goodly houses, planted vineyards, gardens,
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.
If they be poor and want grace, when they speak of a wealthy man, they commonly say he is a happy man, he cannot do amiss, he hath the world At will.
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.
Yea they think they have a perpetuity in their goods, and as the Psalmist Says, Psalm 49.11. They think their houses shall continue for ever, and they call their Lands After their own names.
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,
are there not Some who would be Thought to be the children of God, that Are tainted with the damnable sin of Usury? O what a madness 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;
and is Subject to mUTABILITY, alteration and change? If we should duly Consider it, would any man well in his wits, think that he could find happiness in vanity? remember this when thou Lookest on thy gold, thy plate, thy Jewels;
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it is but an heape of vanishing transitorie things, And be not thou vaine: as the Psalmist speaks, Psal. 62.10. If riches increase set not thine heart on them.
it is but an heap of vanishing transitory things, And be not thou vain: as the Psalmist speaks, Psalm 62.10. If riches increase Set not thine heart on them.
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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.
No, no, thou professing thy self a child of God, follow thou the counsel of the holy Spirit of God, 1. Cor. 7.31. Ʋse this world as though thou usedst it not, for the fashion of this world Goes away.
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 Consider that thy soul, thou being a child of God, is more worth then all the riches and treasures in the world, it being redeemed with the precious blood of Iesus christ:
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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,
and why then Shouldst thou so abase it, as to Set it on so base an Object as the vanishing things of this world? Therefore use thou the things of this world,
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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,
as helps and furtherances to thee in thy travel towards heaven, but Set not thine heart on them, let them not steal away thine heart from better things,
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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.
and thou professing thy self a child of God, thou art to count all things of this world but dross and dung, in comparison of those excellent treasures.
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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.
but also to weakness, and to fail in attaining the end for which it was made, in serving for the good of man, that in the good use of it, God's Goodness might by man be acknowledged.
That it is the curse of God vpon the visible creatures, 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,
That it is the curse of God upon the visible creatures, that be under the highest heavens, that they Are weak and unable to attain the end for which they were created, that they now serve not for the good of man, that in the good use of them the Goodness of God might by man be acknowledged,
That the 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,
That the earth is now sometime as a waste Wilderness, and smitten with Barrenness, yea it is a vanity and a curse of God the poor creatures lie under, that they now do their service to the wicked who dishonour God,
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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.
as that now the Sun, Moon, and Stars, give their Light to the wicked, that the Clouds drop down their rain on them, that the earth yields forth her increase to the ungodly & to abominable Sinners, (as indeed they do) as christ Says, Math. 5.45. Our heavenly Father makes his Sun to arise on the evil and good, and sends rain on the just and unjust.
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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 ye wicked & vngodly,
but by the fallen of man they Are now brought under this vanity, even to fail in attaining the good for which they were created yea to be Subject to this vanity, to serve you wicked & ungodly,
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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,
as in the Light and Comfort of the Sun, in the sweetness of the air, in the heat of the fire, in the pleasant and comfortable taste of Meats and drinks,
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,
and much more in their abusing the good creatures of God, when the wicked abuse the good creatures of God to satisfy their vile Lustiest and sinful Desires,
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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.
and to Set out the vanity of their minds, their money and their wealth to serves their maliciousness and revengeful minds, in wringing and wronging Others.
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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 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 Sodales quaffing and carousing, had but an heart to Consider and to think with himself, what am I now doing? I am now executing the curse of God on these poor creatures,
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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:
If the proud person, man or woman, when they Are tricking and trimming themselves in their vain and garish attire, could but thus think with themselves:
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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 so if those who abuse their money and their wealth to serve their malice and their revengeful minds, could but think thus with themselves, we Are now cursed Instruments of executing God's curse on our silver and on our gold,
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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,
when they abuse the good creatures of God, and make them serve their vile Lustiest and their sinful Desires, it would make their hearts ache withi• •hem, in that they do then even execute the curse of God on the poor creatures,
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.
and they Are then in an high degree like the Devil, and if God give them not Repentance, they shall one day in a fearful degree be like him in Eternal punishment.
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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.
that is, not of any inclination put into it by creation, but by reason of the will and power of God the Creator, who hath so subdued them for the sin of man: whence note we.
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That the creature, euen the whole frame of this visible world, and all visible creatures in it, they now lye vnder vanitie, vnder mutabilitie, alteration and change,
That the creature, even the Whole frame of this visible world, and all visible creatures in it, they now lie under vanity, under mUTABILITY, alteration and change,
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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,
The poor creatures would not serve the wicked, especially the vile Lustiest and sinful Desires of the wicked, not by their natural instinct, they would be revenged on the wicked for their Sins,
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.
we may Easily conceive it so to be, in that the Lord sometime giving the creatures liberty, they presently break out to the punishment & to the destruction of the wicked Numb. 16.31.32.
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the waters ouerwhelmed the Egyptians and host of Pharaoh. And so indeed would the sea soone runne ouer all the wicked in the world, were it not kept in by the mightie hand of God,
the waters overwhelmed the egyptians and host of Pharaoh. And so indeed would the sea soon run over all the wicked in the world, were it not kept in by the mighty hand of God,
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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.
There is no creature in the world would do them any the least service or in any sort serve for their good, were it not thereunto forced by the mighty hand and powerful will of God.
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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;
And let wicked and profane Persons know, that the Lord who makes his poor creatures serve for their use for a time, can At his own good pleasure make the same creatures serve for their punishment, and for their destruction;
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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, he is able to make the poore creatures lye vnder vanitie,
and as they Are thereunto forced by his powerful will and Commandment? Then hereby take we notice of the mighty and overruling hand and power of God over all creatures, he is able to make the poor creatures lie under vanity,
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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 the like, the Lord can, if thou still go on in thy rebellion and since, make thee whither thou wilt or no, lie under the curse he hath threatened against such as thou art.
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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 thou that wilt not now yield to the voice of God in the Ministry of his word calling thee from thy Sins, shalt one day be forced whither thou wilt or no, to yield to that voice of his, Go you cursed into everlasting fire, which is prepared for the Devil and his Angels, Mathew 25.41. and then to lie under the curse of God everlastingly.
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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.
and change, and liable to corruption and dissolution, and they Are now under a state of weakness unable to attain the end for which they were made, by reason of the sin of man.
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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 that vanity and curse the poor creatures now lie under, is daily and continually increased by sin, the daily increase of sin makes a daily increase of the curse the poor creatures lie under: that is the point.
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And for further confirmation of this truth, we haue plentifull euidence and testimonie of Scripture. Genes. 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 life.
And for further confirmation of this truth, we have plentiful evidence and testimony of Scripture. Genesis. 3.17. the Lord Says to Adam After his fallen, After he had sinned, Cursed is the earth for thy sake, in sorrow shalt thou eat of it all the days of thy 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. 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.
Thornes also and thistles shall it bring forth to thee, and in the sweat of thy face shalt thou eat bred. Genesis. 4.12. the Lord Says the like to Adams ungracious son Cain, After he had murdered his brother Abel, When thou shalt till the ground, it shall not henceforth yield unto thee her strength. Levites 20.19.20.
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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. But to this purpose is that of the Prophet Isay most plaine and most pregnant, Isai. 24.4.5.6.7. The earth (saith the Prophet) lamenteth and fadeth away, the world is feeble and decayed:
for their Olive should fallen or shake off before they were ripe. And the like threatenings we find denounced in many places of the prophets. Reade Mica. 6.15. Hag. 1.6. But to this purpose is that of the Prophet Saiah most plain and most pregnant, Isaiah 24.4.5.6.7. The earth (Says the Prophet) lamenteth and fades away, the world is feeble and decayed:
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the earth also deceiueth, because of the inhabitants thereof, for they haue transgressed the lawes, changed the ordinances, and broke the euerlasting couenant.
the earth also deceiveth, Because of the inhabitants thereof, for they have transgressed the laws, changed the ordinances, and broke the everlasting Covenant.
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.
Therefore hath the curse devoured the earth, and the inhabitants thereof Are desolate: Wherefore the inhabitants of the land Are burned up, and few men Are left.
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And the reason and ground of this truth is, because the sinne of man deserues the punishing hand of God, not onely on mans person, on his bodie and soule,
And the reason and ground of this truth is, Because the sin of man deserves the punishing hand of God, not only on men person, on his body and soul,
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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 for his Comfort, that his blessings should be turned to curses to him, as the Lord Treats the Priests, Malachi 2.2. I will curse your blessings, yea I have cursed them already.
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,
and Therefore man sinning against God, and casting off the lords yoke, and becoming a rebel against God, it is just with the Lord not only to Punish man in his own person,
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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;
and that vanity and curse is daily and continually increased by the daily increase of sin, we Are hereupon to take notice of the heinousness and odiousness of sin;
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and his garments, and things about him and neare to him, but euen the high heauens that are many thousand miles distant from him, are stained with the contagion of it,
and his garments, and things about him and near to him, but even the high heavens that Are many thousand miles distant from him, Are stained with the contagion of it,
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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,
and travel, and cost bestowed on it, by digging, plowing, and the like, yield thee little or no fruit? does thy beast fail thee, haply thine horse in bearing,
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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,
What (say they) a little swearing by faith and troth, a little idle talking, a little walking abroad on the Sabbath day, a little working on that day, Are these such great matters? I pray God (say they) we never do Worse,
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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,
Poor soul, whosoever thou art, that thus either Thinkest or Speakest, dost thou think thou shalt do well enough in doing that which provokes the Lord to anger, not only against thine own soul and body,
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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,
but against every other thing in the world that should serve for thy good? This thou dost in sinning against God, be the sin in thine account never so small, the least sin thou Committest, in it self and in it own nature, is so odious and so hateful to God,
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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,
and in every thing thou settest thine hand to do, yea to curse the very air thou breathest in, the ground thou treadest on, the Bed thou liest on, the table thou Eatest thy meat on, the stool or seat thou Sittest on, the dish thy meat lies in,
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,
when we Are crossed by any creature, Learn we to lay the fault where it ought to lie, let us not then break out into bitter terms and murmur against God, let us not then lay the fault on chance or fortune,
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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,
or drawing, or carrying thine own body stumbleth or falls? O do not thou as many wicked and graceless Persons do, break out into cursing and banning of the poor creature,
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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 beast, but the mercies of the wicked are cruell.
Last of all, is it so that the creature is under the curse for the sin of man? Surely then we must Learn to be merciful to the poor creature standing in need of our mercy, Prou. 12.10. A good man, a righteous man Regardeth the life of his beast, but the Mercies of the wicked Are cruel.
We see then that the creature, euen the visible creatures in this world, they are in a farre better case then the reprobate, either men or Angels, they haue hope of deliuerance from vnder the curse that is now on them,
We see then that the creature, even the visible creatures in this world, they Are in a Far better case then the Reprobate, either men or Angels, they have hope of deliverance from under the curse that is now on them,
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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.
they Are bound over to everlasting torments. And 2. Pet. 2.9. the Apostle Says, The Lord reserves the wicked and Reprobate men to the day of judgement to be punished, & they have no hope to escape everlasting punishment.
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,
and being so, woe to thee, it had be good for thee thou Hadst never be born, the earth and the dumb creatures Are in better case then thou art, they have hope to be freed from the curse they now lie under,
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,
Think on this thou that goest on in a course of evil and sin wilfully, that if thou belong to God's election, thou Mayest come out of thy fearful state and condition,
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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.
and his reason Here is taken from the future better state of the creature, as that the creature shall one day be Delivered from the hard condition it now lies under, to a better state.
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,
By the creature, Here we Are to understand, as we did in the two Verses foregoing, the Whole frame of this visible world, consisting of the celestial and elementary region, the visible heavens with all their glorious furniture,
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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,
The creature now being under a state of mUTABILITY, alteration & change, and being now Subject to corruption and dissolution, it shall be Set free from that state,
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and by their glorious libertie, we are to vnderstand in particular, the libertie and freedome of their bodies from corruption and mortalitie, which at the day of iudgement shall be accompanied with vnspeakable glorie.
and by their glorious liberty, we Are to understand in particular, the liberty and freedom of their bodies from corruption and mortality, which At the day of judgement shall be accompanied with unspeakable glory.
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 freed from the state of corruption, and shall then partake with the children of God in Some degree of their glory: namely, in incorruption and immortality:
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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.
the creature shall then be changed and restored into that original integrity and excellency in which it was First made and created. Acts 3.21. Peter speaks of the restoring, not of men only, but of all other things.
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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,
How can these Scriptures agree with this text of the Apostle, and the exposition now given of it, That the Whole frame of this visible world shall be freed from corruption,
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but that they shall haue as it were a new being, they shall be made new, not in regard of substance, they shall not be made new heauens and new earth for their matter and substance,
but that they shall have as it were a new being, they shall be made new, not in regard of substance, they shall not be made new heavens and new earth for their matter and substance,
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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.
and they shall have incorruption and immortality put on them, and they shall be renewed and restored to their original integrity and excellency in which they were First made and created.
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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,
but only 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,
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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.
And those that were then made, and by the fallen of man brought under vanity and corruption, it is likely they shall be restored to their original integrity At the day of judgement, in their Kinds.
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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,
Indeed not every particular fowl, beast, or Fish, that hath be, now is, or hereafter shall be, there is no likelihood of that, that I hold shall not be,
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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.
for then there should be a kind of resurrection of those creatures, their bodies being in the world but a short time, they being renewed and multiplied by continual generation.
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 use shall there be of the visible heavens, and of the earth, when as the mansion of God's elect is prepared for them in the highest heavens? In these things we Are not to be curious.
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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,
and beasts, and Fish, to continue as monuments of his former power, Wisdom and Goodness towards man? we Are not curiously to search into these things,
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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 other elements, yea Some singulars of all the Kinds of fowls, beasts, and Fish, shall At the day of judgement be freed from the state of corruption, which is as a heavy servitude and bondage to them,
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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.
namely, in incorruption and in immortality, and shall then be changed and restored into that original integrity and excellency in which they were First made and created.
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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,
Now First we may hence gather the wonderful benefit that comes to God's children by christ touching the creatures, they have not only in and through him right and title to the good creatures of God Here in this world,
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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.
and may comfortably use them, but they have also this benefit through the Obedience of christ imputed to them, that After the day of judgement the creatures shall be restored to their original integrity and excellency for their sakes.
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so it was meete that the second Adams obedience should not onely restore man, but the creatures also which might be any way a fit appurtenance to him in the state of glorie: but I passe from that.
so it was meet that the second Adams Obedience should not only restore man, but the creatures also which might be any Way a fit appurtenance to him in the state of glory: but I pass from that.
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We see then the creature must first be freed from the state of corruption, before it can come to partake with Gods children in any degree of their glorious libertie.
We see then the creature must First be freed from the state of corruption, before it can come to partake with God's children in any degree of their glorious liberty.
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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 it partake with God's children in the least degree of their glory? Surely much more must men and women be purged from the dross of corruption that cleaveth to their Souls, which indeed is sinful, by the fire of God's Spirit,
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.
They that Are not First freed from the filthiness of sin Here on earth, Revel. 21.27. the holy Ghost speaks plainly, that no unclean thing shall enter into the holy city 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.
And the Apostle beats on it, that no unclean person shall enter into the Kingdom of glory. Ephesians 5.5. This you know (Says he) that no whoremonger, neither unclean person, nor covetous person, which is an idolater, hath any inheritance in the Kingdom of christ and of God. 1. Cor. 6.9.10.
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,
nor railers, nor extortioners, shall inherit the Kingdom of God. And that is a known place, Hebrew 12.14. that without holiness none shall see God to his Comfort. For why,
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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 light, before they can come to enioy it:
None shall enjoy life and glory in heaven, but such as Are First made fit for it, as Colos 1.12. Men and women must be made meet to be partakers of the inheritance of the Saints in Light, before they can come to enjoy it:
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,
Consider it but in reason, art thou being a drunkard, a filthy person, or the like, fit to be a Companion with the holy Majesty of God, who is infinite in holiness and purity,
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,
and of pure eyes, and cannot behold iniquity, with any allowance of it, and in whose sighed the heavens Are not clean, as Eliphaz Says, Job 15.15? Art thou fit to be joined to the holy Angels, to the Saints in heaven,
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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:
The poor creatures, especially the sublunary creatures, that be under the Moon, Are now Subject to continual alteration and change, and to corruption, and dissolution:
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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,
yea Satan (the Lord suffering him) does now sometime exercise his power on the poor creatures, he Troubles the air, he Raiseth up storms and tempests,
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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.
yea he out of his deadly hatred against man, and his envy to the good of man, sometime brings destruction on Some of the poor creatures. Math. 8.32.
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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.
And this for the use must teach us, not to trouble our selves too much in consideration of the alterations and changes that be in the world and among the creatures.
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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,
Indeed we Are not carelessly to pass over the alterations and changes that be in the world and among the creatures, especially those creatures that be near to us or belong to us, we Are to take notice of them,
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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,
but let us not be troubled and Fear too much, nor break out into any impatiency, that is the thing the Devil aims At in defacing the poor creatures,
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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.
It was his main drift in hurting Jobs goods, and in bringing the house on the Heads of his children, as appears Job 1.11. Stretch out now thine hand and touch all that he hath, to see if he will not Blaspheme thee to thy face.
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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.
And not to say any thing of the servitude and bondage the creature lies under, being now in the state of corruption, of that we shall speak more fitly in the next verse.
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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,
Indeed the wicked and Reprobate shall At that day be made immortal and incorruptible in their bodies, their bodies shall then be loosed & exempted from corruption and mortality,
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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:
yea from all misery's, pains and travels, from all evils both of crime and pain; and all tears shall then be wiped away from their eyes, Reuel. 21.4. and that liberty of theirs shall be accompanied with unspeakable and unconceivable glory. 1. Corinth. 15.43. the Apostle Says in express terms, that the bodies of God's children shall be raised up in glory: yea he Says, Philip. 3.21. they shall be fashioned like to the glorious body of the Lord Iesus:
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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 glorious in their measure according to his image who is the God of glory. Mathew 13.43. the Lord Iesus Says, that the just in that day shall shine as the Sun 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.
they shall be endued with perfection of beauty and brightness. The Apostle is feign to express it in general terms, 2. Cor. 4.17. and to call it a most excellent and Eternal weight of glory.
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.
as that they shall be transformed into it. Here they see the glory of the Lord but in a mirror, 2. Cor. 3.18. but then they shall see it so, as they shall be Fully transformed into the similitude of it.
and shall then be accompanied with vnspeakeable and vnconceiueable glorie; and they onely shall then be partakers of a glorious libertie: and therefore for the vse.
and shall then be accompanied with unspeakable and unconceivable glory; and they only shall then be partakers of a glorious liberty: and Therefore for the use.
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This discouers, that howsoeuer the wicked and vngodly haue in this world a kind of liberty wherein they please themselues exceedingly, I meane a carnall libertie, they follow the libertie of the flesh,
This discovers, that howsoever the wicked and ungodly have in this world a kind of liberty wherein they please themselves exceedingly, I mean a carnal liberty, they follow the liberty of the Flesh,
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. A libertie to the sword, to the pestilence, and to the famine.
as we said, be freed in their bodies from mortality and corruption, but their liberty then shall be Far Worse then the Prophet speaks of, Jeremiah 34.17. A liberty to the sword, to the pestilence, and to the famine.
is it so that Gods children, and they alone, and none but they, 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.
is it so that God's children, and they alone, and none but they, shall be partakers of a glorious liberty At the day of judgement? Here is then matter and ground of sweet and of excellent Comfort for all that find themselves in that number.
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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,
Hast thou good evidence of it that thou art a child of God, that thou art an adopted son or daughter of God? then know to thy Comfort, thou hast not only Here in this world liberty of grace,
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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.
even such a glorious liberty, as no wicked man or woman, though Here in this world their outward pomp and glory be never so great, shall be partakers of.
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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.
when as the wicked and ungodly, who haply in this world have had many outward Liberties and great outward glory, shall enter into bondage of endless woe and misery.
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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.
but At the day of judgement and in heauen-libertie of grace shall be perfect, and the liberty and peace of a good conscience shall be free from all doubting and Fear.
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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.
And if the peace of a good conscience, though mingled with doubting and Fear, be Here so sweet and comfortable, that Solomon Says, It is a continual feast, Prou. 15.15.
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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,
what shall be the sweetness and Comfort of it in heaven, where it shall be free from all mixture of doubting and Fear? And if the Lord be so good to thee whilst thou art yet in the Way,
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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,
IN this Verse our Apostle concludes and shuts up his First argument, by which he Proves, that the glory wherewith God's children shall be invested in heaven, shall be both exceeding great,
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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 also most sure and certain, taken from the expectation of the creature, that the creature waits with fervent desire for the manifestation of that glory;
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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,
I say the Apostle Here shuts up that argument, as before we showed, by setting down the greatness of the bondage the creature is Subject to, that it is so great,
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.
and further sets out that as a thing commonly known, We know (Says he) that every creature groans together also with us I will stand a while to open the sense and meaning of the words of this verse.
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but 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.
but by creature, we Are still to understand as before, the Whole frame of this visible world, consisting of celestial and heavenly bodies, the visible heavens with all their goodly furniture, the earth and all her Ornament.
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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.
thereby signifying, that all and every creature in this visible world, do agree in this, that all and every one of them do groan and travel in pain for deliverance from the bondage of corruption.
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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,
yet every particular shall then cease to be miserable, even those particulars which shall not be restored, shall yet be resolved into the elements out of which they were taken,
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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.
and in her pains of bringing forth her child, earnestly Desires to be Delivered, so earnestly and so vehemently does every creature in this world long and desire to be eased and to be Delivered from that vanity and that bondage of corruption it lies under.
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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:
as a woman in pains of childbearing, even earnestly and vehemently long and desire to be eased and to be Delivered from that vanity and that bondage of corruption they now lie under:
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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,
Now to take things in order, obsere we, the Apostle Here affirms this, that every creature groans and travels for deliverance from under the bondage of vanity and corruption,
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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.
and that we Are come to the understanding of it by the word of God, the word of God revealing it to us, that the earth is cursed for the sin of man, as we read Genesis. 3.17. and that all and every creature in the world lies under the curse for men sin.
How far from this are many men and women in the world, 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:
How Far from this Are many men and women in the world, they cannot choose but see and discern (if they be not sottishly or wilfully blind) that the poor creatures in the world as it were groan under the burden of vanity and corruption:
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But alas, this they conceiue not as they are taught to conceiue of it by the holy word of God, as that the poore creatures lye vnder this as vnder the curse of God;
But alas, this they conceive not as they Are taught to conceive of it by the holy word of God, as that the poor creatures lie under this as under the curse of God;
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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,
or to secondary Causes, Well, we must be able to say, we know that every creature groans and travels in pain under the burden of vanity and corruption, not only by sense and experience,
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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 that indeed we understand it as the holy word of God makes it known unto us, that the poor creatures lie under this burden as under the curse of God.
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,
In the next place observe we, the Apostle Here puts on the creatures as it were a person, he brings them in groaning and travelling in pain under the burden of vanity and corruption,
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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 as earnestly desire to be eased of it and Delivered from it, as a woman in travel of child, that is full of pain, Desires to be Delivered of her child.
That we to whom God hath giuen reason and vnderstanding, are much more to be sensible of our corruption and miserie, and especially of that corruption of sinne that cleaues to our soules and bodies,
That we to whom God hath given reason and understanding, Are much more to be sensible of our corruption and misery, and especially of that corruption of sin that cleaves to our Souls and bodies,
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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 most earnestly to desire to be eased of that burden, and to be Delivered from it. Chap. 7. of this Epistle verse 24. the Apostle cries out, Oh wretched man that I am, who shall deliver me from the body of this death? He was sensible of the very remainder of since still abiding in him,
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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 of their fearful misery and thraldom, and bondage in regard of that, and they groan under the burden of the remainder of sin still abiding in them,
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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 travel in pain to be Delivered from them? Indeed such as have true grace in their hearts, do sighs and groan under the burden of the Relics of sin still abiding in them,
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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,
they wash the feet of christ with tears, but as for Others, they go lightly under the burden of many fearful and gross Sins, they Are drunkards,
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,
Because of thy vile and gross Sins? and dost thou go lightly under the burden which makes the earth groan under thee? Thou art then more dull and dead hearted then the very earth thou treadest on,
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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:
and thou going on in that hardness and deadness of heart, and unfeelingness in regard of sin, the dumb and dead earth shall one day rise up in judgement against thee:
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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,
think on it, and Learn thou to be sensible of sin, yea let every one of us Learn by the Exampl of the creatures, to be sensible of our corruptions and Sins,
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,
Not any misery whatsoever we endure, whither poverty, sickness, imprisonment, or such like, makes us miserable and liable to the curse of God, in it self,
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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,
Now in that the Apostle Says, every creature in this visible world groans and travels in pain under the burden of vanity and the bondage of corruption,
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and lying heauie on the conscience, 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.
and lying heavy on the conscience, and the misery they lie under in respect of their Sins. Rom. 12.15. the Apostle Says in express terms, that we Are to weep with them that weep, and we Are to groan with them that groan. And Hebrew 13.3.
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.
And this was Paul's practise, as himself Says, 2. Cor. 11.29. Who is weak, and I am not, and I bear not part with him in his weakness? Who is offended and I burn not? It is the exhortation of the Apostle, Colos 3.12. that we put on tender bowels, or bowels of mercy.
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The words there vsed are very significant, NONLATINALPHABET, they carrie this sence, that we are to haue our hearts possest with a true touch & feeling of ye miseries one of another,
The words there used Are very significant,, they carry this sense, that we Are to have our hearts possessed with a true touch & feeling of the misery's one of Another,
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.
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, Isaiah 58.7.
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and to make our selues merrie with their afflictions, or to take aduantage thereupon to deale hardly with them, and so to adde affliction to affliction,
and to make our selves merry with their afflictions, or to take advantage thereupon to deal hardly with them, and so to add affliction to affliction,
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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,
as it is the manner of wicked and profane Persons, when they see a man or a woman groaning under the burden of sin, troubled in mind and conscience for sin, they make but a mock and a jest of it,
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,
When we see a man or a woman groaning under the burden of sin, and troubled in mind and conscience, we Are to groan with them, to mourn with them, to pray for them, to Comfort them,
and 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:
and having no sense nor feeling of them. Thus did good Lot, as the Apostle Witnesseth of him, 2. Pet. 2.7. he was vexed and grieved with the unclean Conversation of the filthy Sodomites:
he fetched many a sigh and sob, and many a grone for their filthinesse, who as the Apostle saith, Ephes. 4.19. Being past feeling, gaue themselues to worke all vncleannesse, euen with greedinesse.
he fetched many a sighs and sob, and many a groan for their filthiness, who as the Apostle Says, Ephesians 4.19. Being passed feeling, gave themselves to work all uncleanness, even with greediness.
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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.
And we have the Exampl of the Lord Iesus, Mark 3.5. the text Says, He looked about on the people angrily, and mourning also for the hardness of their hearts.
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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:
Thus spoke the Apostle in the time when he writ this Epistle, and thus may we still say, that every creature groans with us to this very moment, it is still so:
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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,
That the poor creatures in this visible world, do still as yet to this very moment of time, groan and travel in pain under the burden of vanity and corruption,
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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.
First on this ground we must Learn in using the creatures, to seek to God that he will be pleased to remove from them the curse that cleaveth to them.
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,
The poor creatures Are still Subject to mUTABILITY, to corruption, to alteration and change, and they still to this present lie under weakness, they Are not able to do us good unless the Lord remove the curse from them,
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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.
but withal we have the curse of God attending on that abundance, and that abundance is given to us in God's wrath, and not in his mercy. Solomon Says, Prou. 10.22. The blessing of God it makes rich, and he adds no sorrows with it.
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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,
IN this verse our Apostle falls on his second argument, whereby he Proves that the glory wherewith God's children shall be invested in heaven, shall be both great glory,
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,
and wait for it, and Therefore it must needs be both great glory, and also sure and certain glory, Not only the creature, but we also (Says the Apostle) which have received the First fruits of the Spirit, do sighs in our selves, waiting for the adoption,
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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:
as First, that they sighs or groan ▪ and secondly, that they wait. Their sighing or groaning is further Set forth by the manner or measure of it, that it is in themselves, We do sighs in our selves:
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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:
some would have the Apostles only Here to be meant, when the Apostle Says we, Because they received the excellent and miraculous Gifts of the Spirit:
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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 the word we, is rather to be taken as signifying all true believers, the Apostle neither in the foregoing nor in the Verses following speaking of himself as an Apostle,
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:
as the Lord had commanded them, partly to show their thankfulness to God for bringing them into the land of Canaan, Deuteronomy 26. from the beginning to the 12. verse:
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,
so the portion of Saving and spiritual grace that God's children have Here, and the special Gifts of the Spirit peculiar to God's elect Here bestowed on them,
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as calling, faith, iustification, sanctification, peace of conscience, spirituall ioy, hope, loue, repentance, and the like, are as it were first fruits to them,
as calling, faith, justification, sanctification, peace of conscience, spiritual joy, hope, love, Repentance, and the like, Are as it were First fruits to them,
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,
Waiting for, and constantly, and patiently expecting and looking for the adoption. By adoption, we Are not Here to understand that which follows on the justification of true believers,
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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.
and is annexed to it, but the consummation of adoption, the manifestation of it, when God's children shall be put in full possession of their Father's inheritance, which the Apostle expounding himself, calls the redemption of the body.
Now touching these words, know that there is a double redemption, one which Gods children haue by faith, spoken of Ephes. 1.7. and Coloss. 1.14. and the other which they shall haue at the day of iudgement, and that shall be a full deliuerance and freedome from all corruption and miserie.
Now touching these words, know that there is a double redemption, one which God's children have by faith, spoken of Ephesians 1.7. and Coloss. 1.14. and the other which they shall have At the day of judgement, and that shall be a full deliverance and freedom from all corruption and misery.
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euen we feeling the weight and burden of our corruption and miserie, do sigh and grone vnder it, and that truly from our verie hearts desiring ease and deliuerance, constantly and patiently expecting and looking for the consummation of our adoption,
even we feeling the weight and burden of our corruption and misery, do sighs and groan under it, and that truly from our very hearts desiring ease and deliverance, constantly and patiently expecting and looking for the consummation of our adoption,
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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 the manifestation of it, even a full deliverance from all corruption and misery, and that in our bodies which shall be last of all freed and Delivered,
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and they are made new creatures, as the Apostle speakes, 1. Corinth, 5.15. If any man be in Christ, NONLATINALPHABET, 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 they Are made new creatures, as the Apostle speaks, 1. Corinth, 5.15. If any man be in christ,, Let him be a new creature, or he is a new creature. And Galatians 6.15. the Apostle Says, Neither circumcision avails any thing, nor uncircumcision, but a new creature: a new creation.
And for vse, in the first place we must looke that it be thus with euerieone of vs, that we be not onely the creatures of God as other things in the world be,
And for use, in the First place we must look that it be thus with euerieone of us, that we be not only the creatures of God as other things in the world be,
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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,
But alas, if men or women have no better ground of Comfort then this, that they Are God's creatures, they Are in a poor and miserable case, the ox or the Ass is in that respect as near heaven as they,
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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 them.
as pawns and pledges to them of the perfection of them hereafter, and of fullness of joy and glory in heaven, which the Lord hath promised to them in time to be given them.
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 Gifts peculiar to God's elect bestowed on them, Are as sufficient pawns and pledges to assure them, that hereafter they shall have full perfection of grace,
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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,
so God's children by the beginnings of true Saving grace, and by the special Gifts of the Spirit of God Here bestowed on them, may conceive certain hope and assurance both of perfection of grace,
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and of fulnesse of ioy and glorie hereafter to be giuen to them in heauen. 1. Corinth. 1.22. the Apostle speaking of himselfe and of other true beleeuers, saith, God hath sealed vs, and hath giuen the earnest of the Spirit in our hearts.
and of fullness of joy and glory hereafter to be given to them in heaven. 1. Corinth. 1.22. the Apostle speaking of himself and of other true believers, Says, God hath sealed us, and hath given the earnest of the Spirit in our hearts.
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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;
He compares the Spirit of God given to his children to an earnest penny, that as men do assure Others that they will pay them the Whole sum due for this or that, by giving them an earnest penny;
And to the same purpose speakes the Apostle. Ephess. 1.13.14. saith he, Ye were sealed with the holy Spirit of promise, which is the earnest of our inheritance:
And to the same purpose speaks the Apostle. Ephess. 1.13.14. Says he, You were sealed with the holy Spirit of promise, which is the earnest of our inheritance:
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.
even of a full deliverance from all corruption and misery, and of a full accomplishment and perfection both of grace and glory in time to be given to you.
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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 the special Gifts of the Spirit of God, peculiar to God's elect, bestowed on God's children, Are as sufficient pawns and pledges to assure them that hereafter they shall have perfection of grace,
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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,
First, the beginnings of true Saving grace, and the special Gifts of the Spirit of God, the Gifts peculiar to God's elect, Are God's love 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,
even tokens and testimonies of his special love to them, yea of his unchangeable love, of that love of his wherewith he loved them before the world was,
and hauing bestowed on them the speciall gifts of his Spirit, the gifts peculiar to his chosen, he will certainly accomplish and perfect his owne good worke in them;
and having bestowed on them the special Gifts of his Spirit, the Gifts peculiar to his chosen, he will Certainly accomplish and perfect his own good work in them;
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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 Therefore he will confirm his children, Who shall (Says he) confirm you unto the end, that you may be blameless 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 then he subioynes as the ground of that, God is faithful by whom you Are called unto the fellowship of his Son Iesus christ our Lord. And Philip. 1.6. the Apostle Says expressly, that the Lord who hath begun the good work in his children, will perform it until the day of Iesus christ: he will Certainly accomplish it.
and 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 the special Gifts of the Spirit of God, the Gifts peculiar to God's elect bestowed on God's children, Are as sufficient pawns and pledges to assure them that hereafter they shall have both perfection of grace,
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Now then for the vse, first on this ground of truth we are to take notice of the wonderfull and vnspeakeable mercie and goodnesse of God towards his children.
Now then for the use, First on this ground of truth we Are to take notice of the wonderful and unspeakable mercy and Goodness of God towards his children.
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and that in time they shall haue fulnesse of ioy and glorie in heauen. And in this respect Gods children cannot sufficiently magnifie Gods goodnesse and mercie towards them. Againe for a second vse:
and that in time they shall have fullness of joy and glory in heaven. And in this respect God's children cannot sufficiently magnify God's Goodness and mercy towards them. Again for a second use:
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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,
is it so that the beginnings of true Saving grace, and the special Gifts of God's Spirit, the Gifts peculiar to God's elect bestowed on them, Are as pawns and pledges sufficient to assure them that hereafter they shall have both perfection of grace,
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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 also fullness of joy and glory in heaven? Then Here is a ground of excellent Comfort to all that find in themselves the beginnings of true Saving grace,
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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,
as the beginnings of true Saving grace, and the special Gifts of the Spirit of God, the Gifts peculiar to God's elect? O we Are thereupon to be Fully persuaded, that the Lord will one day bring us into the possession of the heavenly inheritance,
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 know it is a point of controversy between us and the Papists, and they say, that none can in this life be assured that they shall hereafter enjoy life and glory in heaven.
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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,
can a man or a woman have the First fruits of the Spirit, and then be disappointed of the joy and glory in heaven? Hath the Lord begun a good work in his children,
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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 will not he perfect it? Why surely the Saving grace that God's children Here have, is a beginning of that glorious being they shall receive in heaven, it is the same for substance, differing only in degree.
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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 Therefore doubtless, such as have the beginnings of true Saving grace, and the special Gifts of the Spirit of God, the Gifts peculiar to God's elect, may thereupon Certainly persuade themselves, that they shall in time come to have perfection of grace,
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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 such as Are peculiar to God's elect? Hypocrites may go Far, they may seem to have the First fruits of the Spirit, They may be enlightened, and taste of the heavenly gift, they may be partakers of the Gifts of the Spirit, they may taste of the heavenly gift,
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,
how then shall I know that the grace I have is true grace, and the Gifts of the Spirit of God bestowed on me, Are the special Gifts of the Spirit of God peculiar to his elect,
and 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 a willingness in thee to obey the will of God in every particular thing made known to thee out of his word that concerns thee within the compass of thy place and calling,
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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;
or of never so mean condition, and thou love good things in Others as well as in thy self, thou dost not now envy or despise the good Gifts thou See in Others, though they be thine enemies;
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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.
Come we now to the second thing offered to us from this description of the godly and true believers, that they Are such as have the First fruits of the Spirit.
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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 to this purpose also sits that comparison of an earnest, the special Gifts and graces of the Spirit of God being compared to an earnest in the places before cited.
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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. the Apostle saith, We know but in part.
so Are the special Gifts and graces of God, Here given to God's children, but a small thing in comparison of that fullness of grace they shall hereafter receive in the Kingdom of heaven. 1. Cor. 13.9. the Apostle Says, We know but in part.
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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.
The most regenerate in this life, they know but in part, and their love and other graces that Are in them Are proportionable, they have Here in this world the Saving Gifts and graces of God's Spirit but in a mean and small measure. Colos 1.19.
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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. and also the fulnesse both of grace and merit should dwell:
and (Says he) It pleased the Father that in him (that is christ) both the fullness of the Godhead, as we have it Colos 2.9. and also the fullness both of grace and merit should dwell:
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Christ was annointed with the oyle of gladnesse aboue his fellowes as we reade Heb. 1.9. cited out of Psal. 45.7. He receiued not the Spirit by measure. Ioh. 3.34.
christ was anointed with the oil of gladness above his Fellows as we read Hebrew 1.9. cited out of Psalm 45.7. He received not the Spirit by measure. John 3.34.
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.
so through the infirmities of nature God's children Are not able to receive the fullness of grace, they Are not capable of it in the time of this life.
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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,
and in the apprehension of his love and favour towards them in christ, but he will have them to have also matter of humiliation, in respect of their imperfections and Wants,
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But haply here some will say, Christ saith, Ioh. 4.14. 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.
But haply Here Some will say, christ Says, John 4.14. Whosoever drinks of the water that he gives him shall never thirst, but the water that he gives him shall be in him a well of water springing up to everlasting life.
Now the water that he 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.
Now the water that he gives, is not only his merit, but his Spirit also, and the Saving Gifts and graces of his Spirit, as appears, John 7.38.39. He that Believeth in me, as Says the Scripture, out of his belly shall flow Rivers of the water of life.
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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,
This spoke he, Says the text, of the Spirit which they that believe in him should receive, and Therefore it seems that true believers have in the time of this life fullness of Saving grace bestowed on them,
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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.
as he was before he drank of it, but the grace that is in him shall be as christ there Says, As a well or fountain of water in him, ever springing up to everlasting life.
and yet are euer complaining of their weaknesses and wants, and are many times much deiected and cast downe on the sight and on the sense and feeling of their owne spirituall wants;
and yet Are ever complaining of their Weaknesses and Wants, and Are many times much dejected and cast down on the sighed and on the sense and feeling of their own spiritual Wants;
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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,
We Are to take heed of this dangerous sleight of our subtle enemy, and that we may be armed against it, remembering the truth now Delivered, that God's children have not Here in this life fullness and perfection of Saving grace,
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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 know, that thou shalt never in this life feel grace as thou Feel corruption and sin, if thou have the First fruits of the Spirit, the beginnings of true Saving grace.
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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;
And herein by the Way many good Christians Are wanting, they complain of their Wants, but they forget to bless God for the good he hath wrought in them;
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but onely some part and portion of it, 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.
but only Some part and portion of it, even so much as the Lord in his Wisdom sees meet and fit for them, the First fruits of the Spirit and a small measure of Saving grace.
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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.
but only Some part and portion of it, we must be daily adding one measure of grace to Another, we Are in this life to be continually hungering and thirsting After grace.
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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.
as hearing, reading, conferring, continual meditating in the word of God, and prayer, and frequenting the company of those that Are spiritual, who Are able to quicken us up in this kind.
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That the godly, and such as haue the first fruites of the Spirit, do sigh and grone vnder the burthen of corruption that here in this world cleaues to them,
That the godly, and such as have the First fruits of the Spirit, do sighs and groan under the burden of corruption that Here in this world cleaves to them,
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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;
even the best of God's children, and such as have the greatest measure of Saving grace bestowed on them, do still sighs and groan under the burden of corruption and misery;
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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:
and they Are Here in a continual practice of sighing and groaning. Psalm 6.6. David Says, he caused his Bed every night to swim, and he watered his couch with tears. And Job 3.24. Job affirms, that his sighing Come before his eating:
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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;
and that they cannot find out the deep deceit of their own hearts; in regard of their proneness to sin, and many allurements and provocations to it;
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in regard of their absence from their owne countrie, heauen, as the Apostle saith, 2. Corinth. 5.2. Therefore we sigh, desiring to be clothed with our house which is from heauen.
in regard of their absence from their own country, heaven, as the Apostle Says, 2. Corinth. 5.2. Therefore we sighs, desiring to be clothed with our house which is from heaven.
What? alwayes sighing and groning, how can that chuse, say they, but be a maruellous vncomfortable life? 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;
What? always sighing and groaning, how can that choose, say they, but be a marvelous uncomfortable life? They Are deceived, the sorrow and sighing of the Saints and Servants of God, is never utterly destitute of sweet Comfort, it comes from the Spirit of grace, who is also the Spirit of Comfort;
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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:
and he never leaves God's children comfortless in their greatest sorrows and sighings; even in sighing the heart of a child of God is full of sweet Comfort:
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First, is it so that the best of Gods children, such as haue the greatest measure of sauing grace bestowed on them, do stil sigh and grone vnder the burthen of corruption and miserie,
First, is it so that the best of God's children, such as have the greatest measure of Saving grace bestowed on them, do still sighs and groan under the burden of corruption and misery,
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& 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,
& they Are Here in a continual practice of sighing and groaning? Surely then it cannot be true which Some idle brains have imagined or do conceit, that God's children may come to such a perfection of grace,
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for why, most men and women in the world are so farre from the continuall practise of sighing and groning, as indeed they put sighing and groning farre away from them,
for why, most men and women in the world Are so Far from the continual practice of sighing and groaning, as indeed they put sighing and groaning Far away from them,
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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,
yea they esteem it to be a womanish affection, and there is nothing to be found among them but mirth and jollity, eating and drinking, quaffing and carousing, laughing and singing,
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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 taken great pains the Week before this time, that they might have Some spending money At this time, Some money to spend in carding, dicing, quaffing,
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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,
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 every moment Subject to the stroke of God's hand, the Lord may suddenly strike thy body dead,
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 sighing and groaning for those actual Sins, but he went down to the root of those and of all his other Sins, the sin of his conception and birth, verse 5. Behold I was born in iniquity,
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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,
their Consciences being awakened, and now they seeing and feeling Some actual sin pressing and lying heavy upon their Consciences, haply thereupon they send out a natural sighs or sob, in regard of Some outward thing, in regard of shame and punishment due to them for that sin,
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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.
Come we now to the second thing the Apostle Here puts down, as the practice of the godly and of such as have the First fruits of the Spirit, and that is their waiting.
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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 full manifestation of it, even a full deliverance from all corruption and misery, and that in our bodies, which shall last of all be freed and Delivered;
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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.
Says he, We which have the First fruits of the Spirit, we sighing and waiting, we sighs under the burden of corruption and misery, we wait for deliverance and freedom from it.
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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 deliverance, to be given in time of trouble, not only in respect of the matter and substance of that promise, that the Lord will ease him, Comfort him, refresh,
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and groning vnder any distresse, if so be thou make hast to be deliuered out of that distresse, thou art impatient of delay, and thou wilt not waite on the Lords leisure,
and groaning under any distress, if so be thou make haste to be Delivered out of that distress, thou art impatient of Delay, and thou wilt not wait on the lords leisure,
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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,
remember this, that in a child of God sighing and waiting Are joined together, and if thou Wouldst approve thy self to have the Spirit of a child of God,
and they liue in a continuall expectatation of that day. 1. Corinth. 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 they live in a continual expectatation of that day. 1. Corinth. 1.7. the Apostle Says, the believing Corinthians were not destitute of any gift, the Lord had bestowed on them a great measure of Saving grace;
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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.
Says the Apostle, Our Conversation is in heaven, from whence also we expect and look for the Saviour, even the Lord Iesus christ. 2. Tim. 4.8. we find that the Apostle makes it a note of all those that shall receive the crown of righteousness, which the Lord shall give At that day of his appearing, that they Are such as love the appearance of the Lord Iesus. Hebrew 9.28. the Author of that Epistle Says, christ shall appear the second time without sin, to the salvation of those that look for him. Revel. 22.20. christ Iesus testifying this of himself and saying, Surely I come quickly: the true believing soul answers, Amen, even so, come Lord Iesus.
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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,
To these we might add many other testimonies clearing and confirming this truth, that God's children and such as have the beginnings of grace, they live in continual expectation of a day wherein they shall be Fully freed from all corruption and misery, both in their Souls and in their bodies,
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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 to be where he is, and to behold his glory, as he hath prayed, John 17.24. and they desire immediate fellowship with christ, yea they would not go to heaven if they should not find christ there:
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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,
On these grounds without question it is, that God's children and such as have the First fruits of the Spirit, live in continual expectation of the day wherein they shall be Fully freed from all corruption and misery, both in their Souls and bodies,
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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,
No apprentcie more earnestly longs for the day of his freedom, nor any woman being in pains of childbearing, more heartily longs to be Delivered of her child,
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:
and so they long for the coming of christ to them, either by death, as the Apostle did, Philip. 1.23. I desire to be loosed and to be with christ, or by the general judgement. Haply Some may say:
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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 wealth, according to the place and measure of grace giuen them.
Secondly, not only of love to the party, but with a desire that he or she may yet do more good, either in the Church or Common wealth, according to the place and measure of grace given them.
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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,
The wicked may haply be weary of the world, as Cain was of his punishment, they may and do sometime, out of their sense and feeling of pain and misery, wish themselves out of the world,
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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,
But alas, the wicked and ungodly live not in continual expectation of full deliverance from all corruption and misery, they Are not ever wishing and longing for the day of death,
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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,
which indeed is one part of their misery, as one Says, Quae tanta est infoelicitas vt de ipsa Miseria gaudeamus, etc. Now it is Far otherwise (as we have herd) with the godly,
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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 such as have the First fruits of the Spirit, they live in a continual expectation of the day of full deliverance from all corruption and misery, both in their Souls and bodies, they wait for that day,
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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.
The Apostle Here further sets forth the waiting of the godly by the Object of it, Adoption, and that again explained to be the redemption of our body.
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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 if thou whosoever thou art, Wouldst have good evidence to the Comfort of thine own soul, that thou hast the First fruits of the Spirit, the beginnings of true Saving grace in thee, thou must find it thus with thee, that thou Livest in a continual expectation of the day of full redemption, the day of full deliverance from all corruption and misery, both in thy soul and body,
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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 the beginnings of true Saving grace, thou must have in thee in Some measure, a continual expectation of the day of full deliverance from all corruption and misery both of soul and body,
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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 so a continual longing for the day of christ his coming to judgement, and thou must be able to desire, that the Lord Iesus would now break the heavens and come to judgement,
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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 the temptations of Satan to be irksome and tedious to thee, and that thou art weary of sinning against thy good God, who hath be rich and abundant in mercy and loving kindness towards thee,
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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 then doubtless thou wilt rejoice, and take much Comfort in thinking on the day of full redemption, the day of full deliverance from all corruption and misery, both in thy soul and body;
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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 fruites of the Spirit, namely this:
Now in that the Apostle Says, that the godly and such as have the First fruits of the Spirit, do wait for the adoption, that is, the consummation of their adoption and full manifestation of it, we may see the truth of the point we formerly Delivered when we stood on the description of the godly, that they Are such as have the First fruits of the Spirit, namely this:
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that the beginnings of true sauing grace, 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,
that the beginnings of true Saving grace, and the special Gifts of the Spirit of God, Gifts peculiar to God's elect bestowed on man, Are as pawns and pledges sufficient to assure them that hereafter they shall have both perfection of grace,
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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,
For why, those beginnings of Saving grace, do put them into certain hope and expectation of the accomplishment and consummation of their adoption, that in time it shall be complete and perfect,
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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;
and they wait for it, as the Apostle Says, Ephesians 1.14. The holy Spirit of promise is to them the earnest of their everlasting inheritance, until the redemption of the possession purchased, even till their full redemption;
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.
Because then they shall have that in fullness and perfection which the holy Spirit of God and the First fruits of the Spirit Are Here in this life a pawn and pledge of.
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Now the Apostle here affirming, that the godly and such as haue the first fruites of the Spirit, do waite for the adoption and further explaning that to be the redemption of our bodie,
Now the Apostle Here affirming, that the godly and such as have the First fruits of the Spirit, do wait for the adoption and further explaining that to be the redemption of our body,
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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 misery's, and as the Preacher Says, Eccles. 9.2. All outward things do come alike to all, to the just and to the wicked, to the good and to the bad:
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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,
and the bodies of God's children Are Here Subject to death and to corruption, yea the bodies of the Saints of God, whose Souls Are glorified in heaven, do now lie rotting in their graves,
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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,
or they Are Some Way or other under corruption, and they have not their full consummation of glory both in soul and body yet, the time and day of full redemption shall come,
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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,
the Apostle making known how it shall be with the bodies of true believers At the day of judgement, At the day of the general resurrection, he speaks as it were by Way of demonstration,
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.
as if he had said, even this corruptible body of mine, that I now bear about, shall At that day be freed from corruption, and shall put on incorruption. Philip 3.21.
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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. and being instruments of doing good, and of glorifying God in their measure, as well as their soules.
but their bodies also should receive the reward of mercy, their bodies being members of christ, and Temples of the holy Ghost, 1. Cor. 6.15.19. and being Instruments of doing good, and of glorifying God in their measure, as well as their Souls.
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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,
First, this truth serves to inform us of the necessity of the day of the general judgement, that there must needs be a day of the general judgement,
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;
and Are now altogether freed from sin and corruption, and glorified in their Souls, yet they have not received the consummation of their adoption, and their full redemption;
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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 of such as have the First fruits of the Spirit, shall be Fully freed from all corruption & misery? Here is then matter and ground of sweet Comfort to all God's children, to as many as have the First fruits of the Spirit:
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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.
nor where to rest, thou endurest painful nights, and measuring the evening, thou art full with tossing to and from unto the dawning of the day, as Job speaks of himself, Job 7.3.4.
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,
that the day of full redemption will come, even the day wherein thy body which now lies under such extreme misery, shall be Fully freed from all aches and pains,
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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,
Yea the consideration of this, that the day of full redemption will come, even the day wherein thy body shall be Fully freed from all corruption and misery, may arm and strengthen thee against the Fear of death,
and 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 thou art hardened in thine heart, and filled with scorn & hatred against those that Are more conscionable then thy self, thou hast no part in this Comfort.
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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 that now thou liest under, thou deceivest thy self, & thy present misery's & pains Are but pledges of further & more fearful plagues and pains to come on thee hereafter,
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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.
When thy body shall be raised out of the dust, nothing abides thee but weeping and wailing and gnashing of teeth, & a fearful expectation of all hellish torments, to be endured both in thy soul and in thy body for ever.
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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,
Thou must be one that hast the First fruits of the Spirit of God, if thou Wouldst with patience and true Comfort waite• for the day of full redemption,
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,
Our Apostle hath now finished his confirmation of that proposition of his, that the glory wherewith God's children shall be invested in heaven, is both exceeding great glory,
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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,
why, Are not we being true believers, and having the First fruits of the Spirit, the adopted Sons and daughters of God? Are not we already redeemed? This the Apostle prevents, by making known that though we being true believers,
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Prouing that from common 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:
Proving that from Common sense, that it were very absurd and ridiculous for a man to hope for that which he sees and hath in present possession, in the last words of 24. verse:
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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:
But Here it signifies the fullness and perfection in heaven, namely, the glorification and happy estate both of the soul and body in the Kingdom of heaven:
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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.
for the word hope Here signifies the grace of hope in the heart and soul, whereby every true believer does Certainly expect and look to enjoy salvation promised. But hope that is seen.
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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,
For I and you, and all true believers, have full and perfect salvation, even the glorification and full happiness both of our Souls and bodies in heaven, not in present possession,
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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.
and so indeed we expecting and looking for full and perfect salvation, even perfect happiness both of our bodies and Souls in heaven, we do with a patient bearing of all things that befall us in the mean time, wait till the time come that we be possessed of it, & do enjoy it.
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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.
and First to free the Apostles proposition in the First words of the 24. verse, We Are saved by hope, from that which the Papists do falsely fasten on it, and would thence gather.
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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,
will it thereupon follow, that Therefore hope is the cause of their salvation? Is hope and expectation of a good thing promised, the cause of enjoying of it when it is had? A man hath a piece of land or money promised him,
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.
This proposition, we Are saved by hope, or in hope, being understood as we have expounded it, it gives us to understand thus much, it plainly Teaches us
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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,
Though the Lord give his children Here in this world Some beginnings of Eternal happiness and salvation, in their regeneration, in the First fruits of his Spirit, in peace of their Consciences,
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but onely in hope and in expectation. 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:
but only in hope and in expectation. And to this purpose speaks S. John, 1. John 3.2. that though we be now Sons of God, yet it does not appear what we shall be:
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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.
not, it appears not to our selves how happy and glorious we shall be. And as the Apostle Says, Col. 3.3. Our life, that is, our happy & glorious life, begun in this world to be made perfect in the life to come, is hid with christ in God.
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This world is not a place of full and perfect happinesse and saluation, 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.
This world is not a place of full and perfect happiness and salvation, the Lord hath appointed heaven to be the place where it shall be enjoyed as the Apostle Says, the hope of the believing colossians, that is, life and glory they hoped for, was laid up for them in heaven. And 2. Corinth. 5.1.2.
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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,
such an hope as is a lively resemblance of life Eternal, such an hope as does make us express and show forth in this life the beginnings of that life that is laid up in heaven in Some measure of holiness and purity, innocence and love towards God,
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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 reviling, and reproaching the Saints and Servants of God, and speaking evil of the ways of God? No, no, every one that hath a found and good hope of heaven Purgeth himself even as he is pure. 1. John 3.3. Whosoever hath a found and good hope of heaven, he is thereby stirred up to a daily Repentance and Reformation of his life:
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is it so that full and perfect saluation of Gods children and of true beleeuers is layed vp in hope? Is it a thing that they haue not in present possession,
is it so that full and perfect salvation of God's children and of true believers is laid up in hope? Is it a thing that they have not in present possession,
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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,
and to the maintaining and preserving of it as a most precious jewel, and as a thing of special use and consequence, whereon depends our Eternal good,
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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,
It concerns Therefore every one of us, we having found and good hope of happiness and glory in heaven, to labour to maintain and to preserve our hope,
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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.
and that by a due and serious consideration of God's free love to us in Iesus christ, of the certain and infallible truth of his word and promises, of his infinite power, and of his unspeakable Wisdom.
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We are to meditate and to thinke on it seriously, that the Lord hath freely loued vs in his beloued the Lord Iesus, not for any goodnesse or worth in our selues,
We Are to meditate and to think on it seriously, that the Lord hath freely loved us in his Beloved the Lord Iesus, not for any Goodness or worth in our selves,
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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:
and not to be driven from it by the Strongest assault that Satan can bring against us I proceed, and come to the description of the hope Here laid before us The Apostle Here describes hope by the Object of it:
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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.
and that proper Object of hope, is that which is not present, or that which is not seen, verse 25. If we hope for that we see not, we do with patience abide for it.
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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 and looke after:
nor good things present, but only good things absent, and as yet to come, Are the things that true Christian hope, the hope of true believers does expect and look After:
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 hence is true Saving hope called the hope of salvation. 1. Thebes 5.8. Putting on the hope of salvation for an helmet, and the hope of glory, Rom. 5.2. and the hope of Eternal life, Tit. 3.7.
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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 to this agrees that comparison the holy Ghost uses, Hebrew 6.19. comparing true Saving hope to an anchor, and calling it the anchor of the soul both sure and steadfast:
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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.
I might make it further manifest by instance in diverse particulars, that true Saving hope does expect and look After good things absent, good things that Are 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.
Good things that Are promised in the word of God, and Are believed by faith, being absent and as yet to come, they give matter and being to Christian hope.
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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.
and neither good things past nor good things present, but only good things absent, and as yet to come, Are things that true Christian hope, the hope of true believers, does expect and look After.
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I 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,
I answer, Things to come that depend on uncertain Causes, Are indeed uncertain, but the good things that the hope of true believers does expect and look After, depends not on Causes uncertain,
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,
but on such Causes as Are most sure and certain, and cannot deceive them: as on the truth, power, and mercy of God, the merits and mediation of christ,
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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,
It is true indeed, we believe Eternal life which is yet to come, but true Saving faith gives a subsistence and present being to that Eternal life to the soul of a true believer,
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. And for a second vse:
And thus it is said of Abraham, John 8.56. That he saw the day of christ, he believed it, and his faith made it present to his soul. And for a second use:
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Is it so that true sauing hope, the hope of Gods children, 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,
Is it so that true Saving hope, the hope of God's children, is an expectation of good things to come? This then further discovers whence it is, that profane Persons, men of the world, think so basely of God's children and of their hope's, they Are ever deriding them and their profession,
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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 insulting over their mean and miserable condition, as they think of it, and sometime they break out and stick not to say, God's children Are Fools, in that they let slip the present profits, pleasures,
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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,
as namely, his hope of case, Comfort, and refreshing, and support, and assistance, in the time of any trouble and affliction that shall be laid on him, of deliverance out of it in the lords good time,
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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,
and the assured hope of these things, especially of happiness and glory in heaven, in the heart of a child of God, is so sweet and comfortable to him,
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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.
And if the hope of heaven, on good grounds in the heart of a child of God, be so sweet and comfortable, what will be the sweetness and Comfort of the fruition and full possession of it? without question unspeakable and unconceivable.
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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:
they Are deceived, the hope's of God's children Are blessed hope's, Tit. 2.13. and the world, and the men of the world, Are not acquainted with them, and Therefore they despise them:
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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,
In the next place, whereas the Apostle Says, Hope that is seen, that is, as we have showed, the thing hoped for being seen and present, it ceaseth to be the Object of hope,
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.
for then God's children shall be Fully possessed of the thing they hope for, even of full happiness and salvation, there shall be no more use of their Saving hope.
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And this may helpe vs in the right vnderstanding of that place, 1. Corinth. 13.13. where the Apostle saith, Now abideth faith, hope, and loue, euen these three, but the chiefest of these is loue.
And this may help us in the right understanding of that place, 1. Corinth. 13.13. where the Apostle Says, Now Abideth faith, hope, and love, even these three, but the chiefest of these is love.
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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,
And admit that love were every Way a more excellent grace and virtue then faith, (which indeed it is not) faith being the mother grace and ground of all true holiness in man,
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yet will it not thereupon follow, that loue doth iustifie in the sight of God. For faith it selfe doth not iustifie, as it is an excellent grace, or vertue,
yet will it not thereupon follow, that love does justify in the sighed of God. For faith it self does not justify, as it is an excellent grace, or virtue,
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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,
or work, or in regard of any dignity in it self, but only as it is an Instrument and hand taking hold of that which is the matter of justification,
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A Preacher may sometimes lawfully say, 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:
A Preacher may sometime lawfully say, even sense and reason does confirm this or that heavenly truth. 1. Cor. 11.14. the Apostle himself sends us to the teaching of nature:
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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:
and may lawfully be used to that purpose. I will no further stand on that. Come we to the third general thing laid before us in this context, namely this:
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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.
If we hope for that we see not, we do (Says the Apostle) with patience abide for it, verse 25. Now that which is hence offered is Easily gathered: it is this.
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,
whither good things temporal or Eternal, they must patiently wait till the time come that they be possessed of those good things, not fainting nor shrinking from their hope of them, by reason of evils, Crosses,
and 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:
and for the enjoying of good things they hoped for. As Psalm 40.1. the Psalmist Says, I waited patiently for the Lord, and he inclined unto me, and herd my cry:
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:
in time of my trouble I waited with patience for help and Comfort. Psalm 119.147. David Says, He prevented the morning Light, and cried, & withal he waited on the word of the Lord:
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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,
whither good things temporal or good things Eternal, but they must also patiently wait till the time come that they be possessed of those good things,
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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.
and Therefore doubtless as the holy Ghost Says, Hebrew 10.36. They have need of patience, that After they have done and suffered the will of God, they may inherit the promise.
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 hope by reason of the euils, crosses,
but they must also tarry the lords leisure, and patiently wait till the time come that they be possessed of them, not shrinking from their hope by reason of the evils, Crosses,
and 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 to have Saving hope in them, and yet take on them to prescribe to the Lord in what Molle and time he shall fulfil and make good his promises to them.
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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:
and as yet to come, and may not shrink from our hope and patient waiting for them in the time of our greatest trials and afflictions; let us Consider:
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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.
First, as faith breeds hope, so Saving hope breeds patience, and true Saving hope is accompanied with Some measure of patient waiting for of good things hoped for.
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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 deliverance, and we hope for ease, Comfort, refreshing, and deliverance, and we expect and look for it, grounding our selves on that promise of God, 1. Cor. 10.13.
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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;
And we Are further to Consider, that our hope's (we being God's children) Are not like earthly hope's, which the men of the world sometime look After till their eyes fallen out and never enjoy them;
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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:
but our hope's Are sure and certain, and we Are sure in time to enjoy them, as Solomon Says, Prou. 10.28. The patient abiding of the righteous shall be gladness, it is sure to be gladness and Comfort, we cannot be disappointed of our hope's, they Are laid up in sure and certain Causes, in the truth, the power, the mercy and Goodness of God:
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:
and of the Joys and glory of heaven, which we Are sure in time to be possessed of, shrink from our hope of those good things by reason of evils, Crosses and Troubles we meet withal:
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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.
but let our hope and expectation of good things absent and yet to come, be accompanied with a patient waiting for those good things till the time come that we be possessed of them: this is our duty.
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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:
but the Spirit it self makes request for us with sighs which cannot be expressed. But he that Searches the hearts Knoweth what is the meaning of the Spirit:
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,
Our Apostle from the middle of verse 17. hitherto, hath brought several Arguments to arm and strengthen the believing Romans against the bitterness of the cross,
and to perswade them patiently to beare afflictions they should meete withall, as namely, that they suffering with Christ, they should be glorified with him:
and to persuade them patiently to bear afflictions they should meet withal, as namely, that they suffering with christ, they should be glorified with him:
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 with a patient waiting for the accomplishment of all Gods promises.
and from the expectation of such as have the First fruits of the Spirit, and thereunto adding an argument from their Saving hope, which ought to be accompanied with patience under the cross and with a patient waiting for the accomplishment of all God's promises.
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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,
which he propounds with respect to foregoing matter, as that they had not only Saving hope to sustain them in the time of affliction, but the Spirit also. Likewise the Spirit also (Says the Apostle) Helpeth our infirmities, for we know not what to pray as we ought,
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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.
In these two Verses 26. and 27. we have in general offered, First this proposition as a ground of Comfort in the time of affliction, that the Spirit Helpeth our infirmities.
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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:
Secondly, a declaration how the Spirit Helpeth our infirmities, that is, by the grace of prayer, by teaching and enabling us to pray, which is not barely propounded, but amplified:
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.
And then the third general thing is the fruit and success of those Prayers and sighs sent forth by the help of the Spirit, laid down verse 27. that those Prayers and sighs Are known and accepted of the Lord.
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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.
Because they Are the Prayers of the Saints, who Are deer to the Lord, and they Are framed according to the will of God, in the last words of verse 27. For he makes request for the Saints according to the will of God.
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,
Likewise the Spirit also. As if he had said, we being true believers, and the children of God, we have not only Saving hope to sustain us in time of our afflictions,
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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,
that is, even we that Are true believers, and the children of God, being in afflictions, Are ignorant and know not what is fit for us to ask in prayer At the hands of God,
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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:
or in what manner to pray for it, as Hezekiah said, Isaiah 38.14. in the time of his sickness, he chattered like a crane or a swallow, and mourned as a dove. But the Spirit it self:
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;
that is, the holy Ghost himself makes request for us This is not to be understood in that sense that christ is said to make request for us, verse 34. For christ makes request or Intercession for the Saints by virtue of his merit;
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 we being infirm and weak, and not able to bear the burden of the cross alone and of our selves, the holy Spirit of God is pleased as it were to stand At one end of the cross,
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That Gods children, euen the best of them, and such as haue the greatest measure of grace in them, are too weake and vnable of themselues to beare the crosse and afflictions they meete withall:
That God's children, even the best of them, and such as have the greatest measure of grace in them, Are too weak and unable of themselves to bear the cross and afflictions they meet withal:
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And for the further confirming of this, we find that the best of Gods children being vnder the hand of God in some affliction, the Lord withdrawing his hand from them but a little,
And for the further confirming of this, we find that the best of God's children being under the hand of God in Some affliction, the Lord withdrawing his hand from them but a little,
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 they have sometime broken out into very bitter complaints, as Psalm 77.7.8.9. Says the Psalmist, Will the Lord absent himself for ever? and will he show no more favour? Is his mercy clean gone for ever? Does his promise fail for evermore? Hath God forgotten to be merciful? hath he shut up his tender Mercies in displeasure? The Church likewise Isaiah 59.11. Says in the time of her affliction, We roar all like Bears, and mourn like Dove.
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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 thus it was with David, he Says, in the time of his grievous affliction, He roared all the day, Psalm 32.3. And so Psalm 38.8. Says he, I roar for the very grief of mine heart.
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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:
And how was holy Job overcarried with passion and perturbation in the time of his great affliction, the Lord withdrawing his hand a little from him, he discovered his weakness exceedingly, he cursed his day, Job 3.1.2.3.4. etc.:
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.
he brake out into marvelous unbeseeming terms. To these we might add the Exampl of Elijah, 1. King. 19.4. he desired death in the time of his affliction, Take my soul, for I am no better then my Father's.
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 of Jonah, he was exceeding impatient when he saw that the Lord spared the Ninevites, Chapter 4.3. he said, It was better for him to die then to live:
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.
and verse 9. he uttered a very dangerous speech to the Lord, saying to him, Dost thou well to be angry for the gourd? Yea (Says he) I do well to be angry unto the death.
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 we may see it in daily experience, how pettish, how wayward and froward, and how impatient sometime Are the deer Saints and Servants of God in the time of their affliction:
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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,
and such as have the greatest measure of grace in them, Are too weak, and unable of themselves to bear the Crosses and afflictions they meet withal. And why,
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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 Therefore no marvel though the best of God's children, and such as have the greatest measure of grace, be too weak and unable of themselves to bear the cross and afflictions they meet withal,
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And for the vse of this, first the consideration of this truth now deliuered, ought to teach euerie one of vs to take heed that we neither needlesly and without cause cast our selues into any trouble, affliction,
And for the use of this, First the consideration of this truth now Delivered, ought to teach every one of us to take heed that we neither needlessly and without cause cast our selves into any trouble, affliction,
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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:
and to stand under it without fainting. Peter was too confident in himself, Mathew 26.35. he said, Though all should deny christ, he would never do it, no, he would die At his foot:
but when thou art in any affliction or trouble, seeke for helpe and strength from him who is able to yeeld thee helpe and strength, euen from the Lord.
but when thou art in any affliction or trouble, seek for help and strength from him who is able to yield thee help and strength, even from the Lord.
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is it so that the best of Gods children, and such as haue the greatest measure of grace, are too weak and vnable of themselues to beare the crosse and afflictions they meete withall,
is it so that the best of God's children, and such as have the greatest measure of grace, Are too weak and unable of themselves to bear the cross and afflictions they meet withal,
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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:
and trouble, and affliction that is laid on them? Then Learn we to take heed of rash censuring of them in whom we discern much weakness and much distemper in the time of their afflictions:
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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,
yea think with thy self, when thou See a child of God distempered in the time of Some affliction he lies under, that either his pains Are exceeding great,
And for vse of comfort, the truth now deliuered may minister comfort to such poore soules as are troubled in regard of their distempers and misdemeanours in the time of their grieuous afflictions.
And for use of Comfort, the truth now Delivered may minister Comfort to such poor Souls as Are troubled in regard of their distempers and misdemeanours in the time of their grievous afflictions.
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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.
but they Are not thereupon to be altogether discouraged, they Are to Remember to their Comfort, it hath be no otherwise with them then it hath be with the dearest of the Saints of God in the like case.
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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,
In the next place from this proposition, being understood as we have opened it, we may Easily see whence it is that God's children Are able to stand and to hold out without shrinking or fainting in the time of their afflictions,
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And thus Dauid saith it was with him, Psal. 3. he complaines in the beginning of the Psalme, that his aduersaries were increased, and that many did rise vp against him:
And thus David Says it was with him, Psalm 3. he complains in the beginning of the Psalm, that his Adversaries were increased, and that many did rise up against him:
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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 it were easy to show it by instance in many other Examples, that the holy Spirit of God does help God's children in the time of their Troubles and afflictions,
he is the comforter promised to them, To be their comforter, and to abide with them for euer as their comforter Ioh. 14.16. and he will not be wanting to do his office.
he is the comforter promised to them, To be their comforter, and to abide with them for ever as their comforter John 14.16. and he will not be wanting to do his office.
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And howsoeuer it may be said, that God the Father is the God of patience and consolation, Rom. 15.5. And as the Apostle saith, 2. Cor. 1.3.4. He is the God of all comfort, who comforteth Gods children in all their tribulations;
And howsoever it may be said, that God the Father is the God of patience and consolation, Rom. 15.5. And as the Apostle Says, 2. Cor. 1.3.4. He is the God of all Comfort, who comforts God's children in all their tribulations;
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and so it is the proper office of the holy Spirit of God, by his vertue, power and efficacie of working, to helpe and to comfort Gods children in their afflictions.
and so it is the proper office of the holy Spirit of God, by his virtue, power and efficacy of working, to help and to Comfort God's children in their afflictions.
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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 Therefore doubtless on these grounds it follows undeniably, that the holy Spirit of God does help God's children in the time of their Troubles and afflictions,
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And for the vse, I might bend the force of this truth against that foolish conceit of the Papists, 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,
And for the use, I might bend the force of this truth against that foolish conceit of the Papists, who think that in the time of trouble they Are made able to stand and to hold out without fainting by the help of Saints departed,
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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:
on the ground of truth now Delivered, we Are in the First place to Learn this Lesson, that as we Are not to presume on any strength in our selves for the bearing of the least affliction or trial:
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and he is a strong helper, his power is infinite, and it is not the strength of any affliction being but finite, that can match his power, he is able to make thee stand and to hold out in the greatest brunt;
and he is a strong helper, his power is infinite, and it is not the strength of any affliction being but finite, that can match his power, he is able to make thee stand and to hold out in the greatest brunt;
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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.
and unable to bear the least trial or affliction, yet I am able to bear the greatest trial the Lord shall bring me to, through the power of the holy Spirit of God strengthening me.
Indeed thou being a child of God, thou must looke for trials, yea the more deare thou art to the Lord, and the greater measure of grace thou hast receiued, the greater trials must thou looke for:
Indeed thou being a child of God, thou must look for trials, yea the more deer thou art to the Lord, and the greater measure of grace thou hast received, the greater trials must thou look for:
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.
and to depart from thee, then in the time of trial thou shalt be as weak as other men, as Sampson said of himself, Judges 16.17. and as he found it by woeful experience, though he were a deer Saint and servant of God.
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 by his help and powerful assistance alone, thou shalt be able to stand, and to hold out without fainting in the time of thy greatest trials and Troubles,
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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,
and that by his help and powerful assistance alone, it is that they do stand and do hold out without fainting in the time of their trials and afflictions? Then Learn we,
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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,
if so be we find ease, Comfort, and refreshing in the time of affliction, and strength to bear it with patience and with Comfort, to give the praise of that ease, Comfort,
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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.
Say not thou when thou Findest ease, Comfort, and strength in the time of affliction or deliverance out of it, I rubbed out, I plucked up a good heart, or the like.
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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:
And when thou See any child of God marvelous patient, and exceeding comfortable under Some great and grievous affliction, acknowledge therein the special work and power of the holy Spirit of God:
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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,
for indeed it is not vouchsafed to all the Saints and Servants of God to be so patient and so cheerful under afflictions, the Lord sometime for good Causes, best known to his holy Majesty, withdraws his helping hand a little from his dearest children in the time of their afflictions,
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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 that ye suffer.
True patience is a fruit of Saving faith, and of Saving hope: the Apostle joins them together, 2. Thebes 1.4. We rejoice Because of your patience, and Says in all your persecutions and tribulations that you suffer.
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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.
And true patience is the gift of God, and the work of his holy Spirit, Philip. 1.29. To you it is given, not only to believe in christ, but also to suffer for his sake.
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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:
Now God's children have both Saving hope to sustain them in their afflictions, and they have also the holy Spirit of God to help them in bearing the cross:
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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:
So indeed it is with the wicked, when the hand of God is heavy on them (as one Says well) they Are then either like barking Dogs or as senseless stones:
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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,
stoutly they may, and may seem to be appalled being hardened in their hearts, which is an heavy judgement of God on them, being then insensible of God's hand when they should be most sensible of it,
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 Therefore if thou whosoever thou art, Wouldst have true patience in the time of affliction, never rest till thou find that thou hast Saving hope in thee,
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 then thou being patient, thy patience will be true, found, and comfortable patience. Come we now to the second general thing laid before us in this 26. verse,
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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.
Now from the general Here laid before us, that the Spirit Helpeth our infirmities by the grace of prayer, by teaching and enabling us to pray, we Are given to understand thus much.
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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,
The holy Spirit of God does help & powerfully assist God's 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,
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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 if any that is afflicted be enabled by the Spirit of God, to send up to God the prayer of faith, doubtless he shall find that a special means of strength,
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,
We find that the holy Spirit of God hath from time to time stirred up the Saints & Servants of God in the time of their Troubles and afflictions, to seek to God by prayer,
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 also to be earnest with God in prayer, as it appears verse 15. The Lord Says to him, Wherefore Christ thou unto me? And thereby was he strengthened,
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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,
and that was a special means of strength, and of support and Comfort to him, 2. King. 19.14.15. etc. And so it was with good King Jehoshaphat, 2. Chronicles 20. A great multitude of enemies coming against him,
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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,
We might add to these many other Examples, all clearing and confirming this truth, that the grace of prayer is a special means by which the holy Spirit of God Helpeth God's children,
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I might on the ground of truth now deliuered, stand to shew the excellencie of the grace of prayer, as that the holy Spirit of God is pleased to vse it as his hand reached out to Gods children to helpe them,
I might on the ground of truth now Delivered, stand to show the excellency of the grace of prayer, as that the holy Spirit of God is pleased to use it as his hand reached out to God's children to help them,
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,
Is it so that the grace of prayer is a special means, and as the hand of the holy Spirit of God by which he helps God's children in the time of their Troubles and afflictions? Surely then there is matter of great Comfort for thee whosoever thou art, that Findest thy self stirred up,
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,
If then thou find that it is not with thee After the manner of the wicked, who being under the hand of God in Some distress, either seek to help themselves by shifts,
and by 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 by unlawful means, or Are stirred up by that Spirit that is in them, to seek help and ease by carnal means, by play, by merry company, by going to taverns,
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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,
I say, if thou find that it is not thus with thee, but thou being under the hand of God in Some affliction, howsoever thou art careful to use all outward lawful means of ease, of help,
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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:
and of Comfort, yet thou art most careful to seek to God by prayer, and thou art stirred up in a special sort, to send up to God the prayer of faith:
so I dare boldly say to thee, send vp to God the prayer of faith in the time of thy affliction, and then sinke and vtterly faile vnder it if thou canst.
so I Dare boldly say to thee, send up to God the prayer of faith in the time of thy affliction, and then sink and utterly fail under it if thou Canst.
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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 vttered broken petitions, and he was to seeke how to pray to God as he ought.
The good King Hezekiah Says it was so with him in the time of his sickness, that he chattered like a crane or a swallow, Isaiah 38.14. he uttered broken petitions, and he was to seek 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.
And thus it hath be with many other Saints of God, and is many times with the dearest of God's children, in their afflictions being great and grievous: and why.
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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.
And again, God's children in their greatest afflictions do many times think and take that to be good for them, which the Lord in his Wisdom and fatherly care over them knows not to be good for the present.
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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;
Paul Thought the removal of the prick in the Flesh had be good for him, and he prayed for the removal of it, 2. Corinth. 12.8. but the Lord answered verse 9. My grace is sufficient for thee;
Oh then (for vse) what a madnesse is it in those men or women, 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,
O then (for use) what a madness is it in those men or women, who think though now they go on in a wicked and damnable course of sin, adding sin to since, they Are drunkards, they Are most vicious and vile Persons,
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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 dost thou that art a wicked and graceless wretch, and hast no acquaintance with the grace of prayer in the time of thy health and strength, dost thou think that when thou shalt come to lie on thy sick Bed,
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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 Consider with thy self, thou Mayest be Cut off suddenly in thy sin, as we see sometime in woeful experience, that wicked Persons Are overtaken by the hand of God,
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,
Well Consider, does thy present pain or grievance so oppress thee, as thou Canst not lift up thine heart nor open thy Mouth to God in prayer? Consider this to thy Comfort, it is not otherwise with thee then it hath be,
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And know further to thy comfort, that thou hast the helpe and benefit of many thousands of the Saints and seruants of God, thou hast part in the prayers of all the Saints that liue on the face of the earth;
And know further to thy Comfort, that thou hast the help and benefit of many thousands of the Saints and Servants of God, thou hast part in the Prayers of all the Saints that live on the face of the earth;
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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,
The words we have formerly opened, and showed the meaning of them to be this, That the holy Spirit of God himself does cause us and make us able to make request to God for our selves, with such sighs and groans in our hearts as we Are not able to utter by speech,
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 this.
To keep to the purpose of the Apostle, which is to show how it is with God's children in the case of affliction, the point hence offered in the First place is rather this.
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;
We find that thus it was with the people of God being in the bondage of Egypt, the text Says, Exod 2.23. they sighed for the bondage, and cried, and their sighing and crying was to the Lord;
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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:
yet then they Are not altogether destitute of help, they have then the holy Spirit of God by his secret work enabling them to sighs and to groan to the Lord:
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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,
but it is not so, neither can it be so with carnal Persons. Howsoever a carnal person may and does sometime under Some great distress sighs and groan,
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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 weep and howl, yet his sighing and groaning comes not from the secret work of the holy Spirit of God enabling him so to do, he is altogether void of the Spirit of God,
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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 that in thy sighing and thy groaning thou drawest near to God, Comfort thy self, that sighing and that groaning of thine is from the secret work of the holy Spirit of God in thee,
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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 the secret lifting up of his heart and inward groans of it were loud cries in the ears of the Lord. 1. Sam. 1.13. it is said, that Hannah spoke in her heart, her lips did move only, but her voice was not herd:
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:
she made a very effectual prayer to the Lord. Isaiah 38.14. Hezekiah Says, that in the time of his great sickness his prayer was like the mourning of a dove:
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:
and yet was that prayer of his very effectual and prevailed with the Lord. And we read Psalm 10.17. that the Lord hears the desire of the poor. And again, Psalm 145.19. that he will fulfil the desire of them that Fear him:
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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,
Even the very Desires, and the very sighs and groans of the hearts of the poor Saints and Servants of God in their afflictions, they being not able to open their mouths to God, Are effectual Prayers to God,
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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:
though with a loud voice and with great eloquence that the Lord likes of; indeed it is but mere babbling and formal, unless it come from a feeling heart:
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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,
Therefore doubtless the very sighs and groans of the hearts of God's children in the time of their great Troubles and trials, they being then not able to utter the words of prayer, Are effectual Prayers to God,
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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 so press him down as he is not able to utter a word, yet they cannot hinder him from having access to the Lord, he can sighs and groan to the Lord:
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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 he is not able to utter a word in prayer to God, yet let him Consider, that if he do but sighs and groan to the Lord, his very sighs and groans Are effectual Prayers and loud cries in the ears of the Lord,
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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,
as he is not able to express and to make known by words, but lies sighing and groaning under the burden, doubtless his holy bowels Are then much more enlarged towards his child,
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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,
And that may yield matter of sweet Comfort to every poor child of God, when he is under the hand of God in so great affliction as he is not able to speak,
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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,
remember we this, that then Are the Desires of the heart and the sighs and groans of a child of God, effectual Prayers to God and accepted of the Lord,
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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:
IN this verse (as heretofore I have showed) is laid before us the fruit and success of those Prayers and sighs that Are sent forth by the help of the Spirit, as namely:
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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, NONLATINALPHABET;
and renewed according to the image of God in a measure of holiness, and Are God's children, to make request to God for themselves according to God, so the words Are,;
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.
These words Are a description of God, that he is the searcher of the hearts, and they contain the cause of that which follows, that he knows the meaning of the Spirit, Because he Searches 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:
Now God is said to search the hearts by Way of similitude, spoken After the manner of men, who use to search out things which they desire to know exactly and perfectly:
and 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 Because he knows them most perfectly, even as exactly and perfectly, yea more exactly and perfectly then men do things they have searched out most diligently and most narrowly, he is said to be the searcher of the hearts:
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euen the most secret thoughts, imaginations, purposes, and intents of their minds, and all the inward motions of their wils, their desires and affections.
even the most secret thoughts, Imaginations, Purposes, and intents of their minds, and all the inward motions of their wills, their Desires and affections.
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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.
Knoweth, that is, Takes notice of, and also approveth of them; for so the word given to God sometime signifies, as Psalm 1.6. The Lord Knoweth the Way of the righteous, that is, he approveth and alloweth the Way of the righteous.
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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 stirs us up, and makes us able to make request to God for our selves, with such sighs and groans as we Are not able to express or utter by words,
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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:
This is the assurance that we have in him, that if we ask any thing according to his will he hears us Thus then we Are to conceive the Apostles meaning in the words of this verse, as if he had said:
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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:
he knows what is the mind, meaning, and will, and desire of his own good Spirit in those sighs and groans stirred up by him in the hearts of his children, and he approves of them:
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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 this truth hath not only 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. Solomon in his prayer Says to the Lord, Thou only Knowest the hearts of all the children of men. Job 42.2. Says Job, 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:
And David speaking of the Lord, Psalm 44.21. Says, He Knoweth the secrets of the heart. Jeremiah 17.10. I the Lord search the heart, and try the reins. Prou. 15.11. Hell and destruction Are before the Lord:
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First, Gods knowledge is infinite, and he knowes the nature, reason, and causes of all things, as Heb. 4.13. All things are naked and open vnto his eyes, or as the word NONLATINALPHABET signifies, anatomized before him.
First, God's knowledge is infinite, and he knows the nature, reason, and Causes of all things, as Hebrew 4.13. All things Are naked and open unto his eyes, or as the word signifies, anatomized before him.
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Secondly, the Lord made the heart of man, and therefore must needs know it: so reasons the Psalmist, Psal. 94.9.10. and his argument is 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.
Secondly, the Lord made the heart of man, and Therefore must needs know it: so Reasons the Psalmist, Psalm 94.9.10. and his argument is undeniable, He that planted the ear, shall he not hear? or he that formed the eye, shall he not see? he that Teaches man knowledge, shall he not know? And then he subioynes, verse 11. The Lord Knoweth the thoughts of man.
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If any say, it seemes that Satan knowes the thoughts and inward motions of mens hearts, in that he commonly fits his temptations to their naturall inclinations;
If any say, it seems that Satan knows the thoughts and inward motions of men's hearts, in that he commonly fits his temptations to their natural 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:
as he tempts the sanguine to lightness & scurrility, the melancholic to unprofitable lumpishness, and to strange and foolish conceits, the choleric to wrath and fury, the phlegmatic to sloth and drowsiness, and such like. I answer:
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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,
and is acquainted with all the inward motions of their hearts, ought to teach us not to please our selves only in this, that we avoid open gross Sins, such as would blot and blemish our lives in the sighed of men,
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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.
when notwithstanding we have within us foul bosom Sins, and our hearts Are defiled with wicked and ungodly thoughts, thoughts of pride, of Self-love, of covetousness, of malice, of uncleanness, and such like.
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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.
Yea, the ground of truth now Delivered must teach us, not only to do good duties, (an hypocrite may do them) but we must labour to approve our Souls to God in the doing of them.
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,
yea with what heart thou Hearst the word, and receivest the Sacraments, with what heart thou Prayest in public or in private, with what heart thou dost any good duty,
whether thou dost it in sinceritie of heart, in conscience and obedience to the commandement of God, in reuerence to his holy maiestie, with a heart seeking his glorie,
whither thou dost it in sincerity of heart, in conscience and Obedience to the Commandment of God, in Reverence to his holy majesty, with a heart seeking his glory,
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.
If thine heart witness against thee and condemn thee, then as John Says, 1. John 3.20. God is greater then thine heart, and he will much more condemn thee.
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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.
And further, does the Lord perfectly know the secret thoughts of men's hearts? Here is then matter of Comfort for every found and single hearted Christian.
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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,
Dost thou walk be•ore the Lord in truth and in singleness of thine heart, though in much weakness? Let then the world Tax thee with hypocrisy and dissembling,
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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.
yet Here is thy Comfort, the Lord sees and knows thine uprightness. And if thou be able to say with Job, Job 16.19. howsoever men speak maliciously against me, yet my witness is in the heaven, and my record is on high, thou Needest not care what all the men in the world say against thee, the Lord will one day clear thine uprightness in the sighed of men and Angels.
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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,
an upright heart in the sighed of God is a precious jewel, it is better worth then all the riches and treasures in the world, it will yield Comfort when they can yield none At all,
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,
or inwardly affect in the depth of their hearts? Surely then the due consideration of this may strike a terror into all such as hatch and harbour malice and mischief in their hearts against their brothers,
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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 do cloak it and smooth it over, so as men cannot discern it, and do wait only for a fit opportunity to put their mischievous intents in practice,
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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,
an envious and malicious heart against God's children, or against any one of them? Canst thou with Cain speak fair and mean ill? Canst thou walk with one as thy brother,
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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,
and when opportunity serves Cut his throat as an enemy? Consider with thy self, the Lord sees and knows, not only the wrongs done to his children,
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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,
In the next place comes to be considered that which the Apostle does Here affirm of the Lord, having described him to be the searcher of hearts, namely this, that he knows what is the meaning of the Spirit in those sighs and groans that Are stirred up by him in the hearts of his children,
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That he that searcheth the hearts of men, that is God onely, he knowes the mind and meaning of his owne good Spirit stirring vp sighes and grones in the hearts of his children:
That he that Searches the hearts of men, that is God only, he knows the mind and meaning of his own good Spirit stirring up sighs and groans in the hearts of his children:
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,
That God who perfectly knows the secrets of men's hearts, he only knows the meaning of those unutterable sighs and groans that Are stirred up in the hearts of his children by his good Spirit in the time of their great afflictions,
And 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:
And to this purpose is that, Exod 2.24. It is there said, the people of God sighing and groaning being under grievous bondage, The Lord herd their moan:
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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.
he both knew the meaning of their sighs, and he was well pleased with them, yea the Lord so accepted of them, as Moses Says, Numb. 20.16. That he sent his Angel and Delivered them out of their thraldom and bondage.
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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;
And hence it is that the Lord Says, He will up, Psalm 12.5. and he will arise for the sighs of the poor, even Because of the sighs and groans of his poor children in their great distress;
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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:
he Takes notice of them, and he regards them. Yea the Psalmist Says, Psalm 102.19. The Lord looks down from the height of his sanctuary, out of the heaven did the Lord behold the earth:
And then verse 20. That he may 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 then verse 20. That he may hear the mourning of the prisoner: even the mourning and groaning of such as Are in great affliction. Lamen. 3.56. the Church being in great distress, she prays thus, Stop not thine ear from my sighs and from my cry.
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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,
David being in a great strait, and grievously distressed, he prays thus to the Lord, Put my tears into thy Bottle, Are they not written in thy register? thereby implying, that the Lord hath as it were a Bottle wherein he keeps the tears of his distressed children,
and 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 so doubtless he both knows the meaning of those unexpressable sighs that Are stirred up in the hearts of his children by his own good Spirit in the time of their affliction and distress,
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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 it may be they Are in such straits as they cannot be in any private place where they might pour out their complaints to God in the words of prayer? Yet they may then send up to heaven their minds and meanings,
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yet the Lord who is the searcher of ye 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:
yet the Lord who is the searcher of the heart, he both knows the meaning of those sighs & groans stirred up in their hearts by his own good Spirit, and he approves of them:
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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,
and he only sighs and groans to God, the holy Spirit of God stirring him up so to do, shall that forgetfulness prejudice him in his suit to the Lord? No, no,
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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 to pray carelessly and loosely; if he so do, he offers the sacrifice of a fool, Eccles. 5.17. Labour thou to keep thy mind close to the things thou Prayest for, and in praying, Set thy self seriously to mind what thou cravest 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,
and then if through the weakness of thy memory, or Some distemper of thy body by Some sudden pang, thou forget Some thing thou didst purpose to pray for,
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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:
We Are now to come to the Reasons by which the Apostle Proves that the Prayers and sighs of God's children, sent forth by the help of the Spirit of God, Are known and accepted of the Lord:
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That the prayers and sighes of such as are sanctified, and onely of such as are sanctified by the holy Spirit of God, and renewed according to his image in a measure of holinesse, are accepted of the Lord and pleasing to him.
That the Prayers and sighs of such as Are sanctified, and only of such as Are sanctified by the holy Spirit of God, and renewed according to his image in a measure of holiness, Are accepted of the Lord and pleasing to him.
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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 the Prayers and sighs that Are available with the Lord. And to this purpose we have plentiful evidence of Scripture. Prou. 15.8. Solomon Says in express terms, The prayer of the righteous is acceptable to the Lord.
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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:
And so Says the Apostle, Iam. 5.16. The prayer of a righteous man avails much: it is of great force with the Lord. Job 42.8. the Lord himself bids Jobs Friends offer burned offerings for themselves, and withal he tells them, that his servant Job 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:
who being an holy man he would accept of his Prayers for them. Psalm 66.18.19. Says David, If I regard wickedness in mine heart, the Lord will not hear 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 hence it is that the Apostle exhorts, 1. Tim. 2.8. That men lift up pure hands in prayer to God. And 2. Tim. 2.19. That every one that calls on the name of christ, should depart from iniquity.
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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 this David Professes that he would do when he Come to the lords altar, Psalm 26.6. I will wash mine hands in innocence Oh Lord, and compass thine altar. And we find, Isaiah 1.15. the Lord does protest against his people the Iewes, that when they should stretch out their hands to him he would hide his eyes from them:
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,
And to these might be added many other testimonies of Scripture, clearing and confirming the truth of the point in hand, that only the Prayers and sighs of the Saints of God,
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And thirdly, the prayers of the Saints are sanctified in 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 Thirdly, the Prayers of the Saints Are sanctified in christ, and made sweet with the sweet incense of his mediation, Revel. 8.4. and in his mediation the Lord is well pleased, and delighted with the Prayers of his Saints.
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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 only of such as Are sanctified by the holy Spirit of God, and renewed according to God's image in a measure of holiness, Are accepted of the Lord,
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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,
It is true, the Lord sometime out of the abundance of his mercy, hears the cries and groans of the wicked, not Because their Prayers & sighs do please him,
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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:
Now then for the use of the point, First this truth now Delivered is to be Thought on by all wicked and profane Persons, and by all impenitent Sinners:
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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.
the holy Ghost makes it known in express terms, that their Prayers Are abominable, Prou. 15.8. the Lord abhors their sighs, and what Comfort then can they find in going to the Lord in prayer in the time of their need and distress? and the case of wicked and graceless Persons in the time of their great distress is miserable and fearful.
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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:
And Consider it thou that art a profane person, a drunkard, a blasphemer, or the like, thou Canst not find that a refuge and a Comfort to thee in the time of thy great distress, which God's children find to be a special means of Comfort to them in their greatest afflictions:
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.
yet thy sighing and thy crying, thy roaring and thy Prayers will not then be accepted of the Lord, the Lord will not then hear thee, as he threatens, Ezekiel 8.18.
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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 not to regard them, Because thou refusest to hear him when he calls to thee in the Ministry of his word; as Solomon Says, Prou. 28.9. He that turns away his ear from hearing the Law, even his prayer shall be abominable.
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And therefore thinke not thou, whosoeuer thou art, that art hardened in 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.
And Therefore think not thou, whosoever thou art, that art hardened in thy Sins, and wilt not be reformed, that thou shalt find Comfort in going to the Lord in prayer in the time of thy distress.
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Is it so that onely the prayers of the Saints, of such as are sanctified by the holy Spirit of God, 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,
Is it so that only the Prayers of the Saints, of such as Are sanctified by the holy Spirit of God, and renewed according to his image in Some measure of holiness, Are accepted of the Lord and pleasing to him? Then if thou, whosoever thou art, Wouldst find Comfort in thy seeking to the Lord in prayer,
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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,
so Certainly the Lord is better pleased with the sighs and groans, and broken petitions that come from thee that art his child, begotten anew by his word and Spirit, sanctified and renewed according to his image in Some measure of holiness,
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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.
One thing note we further from these words, The Spirit makes request for the Saints according to the will of God, and the thing is this: we may hence note.
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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 indeed unless the Lord give the second grace as well as the First grace, and a continual supply of grace to his children, they can do no good thing, as christ Says, John 15.5. Without me you can do nothing:
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That the name and title of Saints, belongeth not onely to men and women whose soules are glorified in heauen, 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,
That the name and title of Saints, belongeth not only to men and women whose Souls Are glorified in heaven, but also to such as Are truly sanctified living Here on the face of the earth, such as Are truly sanctified by the holy Spirit of God,
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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 we find that the Apostles do usually style those to whom they write their Epistles, by the name of Saints, Rom. 1.7. To all you that be At Room, Beloved of God, called to be Saints. 1. Cor. 1.2. To the Church of God which is At Corinthus, to them that Are sanctified in christ Iesus, Saints by calling. 2. Cor. 1.1. To the Church of God which is At Corinthus, with all the Saints. Rom. 16.15. Salute Philologus and Iulias, Nereas, and his sister, and Olympas, and all the Saints which Are with them, Says the Apostle.
I answer, They may notwithstanding that be truly called Saints, because the holinesse that is in them is a most excellent thing, and of the greatest worth;
I answer, They may notwithstanding that be truly called Saints, Because the holiness 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 it being Here begun in them, it shall one day be made perfect, and sin and corruption that still abides in them in part, is daily weakened and diminished,
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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, and are canonized by their Pope for Saints, who in all likelihood doth many times canonize those for Saints who are damned in hell.
and First it makes against that conceit of the Papists, who hold none to be Saints but such as they think Are glorified in heaven, and Are canonized by their Pope for Saints, who in all likelihood does many times canonise those for Saints who Are damned in hell.
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& renewed according to Gods image in a measure of holinesse, yet liuing on the face of the earth? What vile monsters then are they amongst men, who vse the name of Saint,
& renewed according to God's image in a measure of holiness, yet living on the face of the earth? What vile monsters then Are they among men, who use the name of Saint,
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,
and as a name of reproach? and what is more usual with the Devils whelps (they Are indeed no better then hellhounds) who bark against such as Are truly sanctified? I say what is more usual with them,
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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:
Come we now to a second reason, by which the Apostle Proves, that the Prayers and sighs of God's children Are known and accepted of the Lord, in the last words of the verse, According to God, or according to the will of God:
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That onely such prayers are pleasing to God, as are made according to the will of God, onely then are our prayers accepted of the Lord and pleasing to him,
That only such Prayers Are pleasing to God, as Are made according to the will of God, only then Are our Prayers accepted of the Lord and pleasing to him,
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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:
And we have express testimony of Scripture to this purpose. 1. John 5.14. This (Says Faint John) is the assurance that we have in him, that if we ask any thing according to his will he hears us:
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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 then he subioynes, as the reason of it, Because you ask amiss: as if he had said, you Are not careful to frame your requests and your petitions aright,
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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 the Papists do in their praying to Angels and Saints departed, and as many ignorant and superstitious Persons among us doe in their praying for the dead,
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And for a second vse, on the ground of truth now deliuered, we are to be informed in our dutie, 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,
And for a second use, on the ground of truth now Delivered, we Are to be informed in our duty, and we Are to take notice of it, we must look that our Prayers be framed and made according to the will of God revealed in his word,
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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:
Dost thou desire that thy Prayers may find acceptance with the Lord, and may bring from heaven a blessing on thee? Then look thou to it, that they be framed according to the will of God revealed in his word:
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:
and things promised conditionally, with condition, and no further then the Lord in his Wisdom sees to be most meet for his own glory and the good of his children:
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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.
as temporal good things, freedom from Crosses, freedom from temptations, less principal graces, a measure of sanctifying grace, with subjection to the good will of the Lord, both for the time and the manner of granting of them.
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,
IN this verse our Apostle brings Another argument, by which he labours further to arm and to strengthen the believing Romans against the bitterness of the cross,
Also we know. That is, I and you, and all true beleeuers, do know, and that assuredly, we know it for a certaine and infallible truth, That all things. Some do expound this all, diuerse things, all afflictions and tribulations, all heauie things;
Also we know. That is, I and you, and all true believers, do know, and that assuredly, we know it for a certain and infallible truth, That all things. some do expound this all, diverse things, all afflictions and tribulations, all heavy things;
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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,
yea all infirmities, Weaknesses, defects, and Wants both of body and mind. And as one Says well, even those things which have no nature of their own,
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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;
but the meaning is, that the things among themselves do concur and meet together in working, all things jointly together work to the good of God's children;
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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 so the meaning is, that all things work together for the best of God's children, in regard of their spiritual estate, both for helping forward grace and holiness in them in this life,
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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.
And so the meaning is, even to them that Are called according to God's Eternal and unchangeable Decree, he having purposed in himself from all eternity to bring them to life and salvation.
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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,
and by the wonderful power and providence of God, and by his wise disposing hand, ordering and disposing of them, do jointly together work for the best,
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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 by the work of the holy Spirit of God Are brought, through the preaching of the word, from ignorance and unbelief to true knowledge and faith in christ:
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That such as are true beleeuers, they know, and that assuredly, that all things worke together, and all true beleeuers are certainly assured of this, that all things,
That such as Are true believers, they know, and that assuredly, that all things work together, and all true believers Are Certainly assured of this, that all things,
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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.
yea even things that their own natural reason tells them Are adverse and hurtful, that those and all other things work together for the best both of themselves and of all that truly love the Lord.
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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.
First by the Scripture, they have Scripture for it, which they believe and give credit to, as Psalm 119.71. It is good for me that I have be afflicted (Says David) that I might Learn thy statutes.
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.
and thereupon they Are able to say with the Preacher, Eccles. 8.12. I know it shall be well with them that Fear the Lord, and do Reverence before him.
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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.
for why, Because (say they) they cannot be sure that they shall stand fast in the time of affliction, afflictions may divert them and turn them aside.
Do true beleeuers know, and that assuredly, 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,
Do true believers know, and that assuredly, that all things work together for the best both of themselves and of all that truly love the Lord? what an happy estate then is a child of God in? A child of God is in such an happy and blessed estate,
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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 what a Comfort is that to him? If a man know it and be sure of it, that all things work together for the best to him, what need he Fear what comes to him? Though the earth be moved,
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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:
yet they shall turn to the best to him. And Therefore as the Psalmist speaks, Psalm 112.7. He is not afraid of evil tidings, his heart is fixed and Believeth in the Lord:
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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;
and what a Comfort is that to them? and how should this stir us up to get into the number of God's children? If we be in that number, we Are in a most comfortable state;
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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 whatsoever is either within man or without him, whither good or evil, even all do concur and meet together in working by the wonderful power of God,
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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;
and by his wise disposing hand, so ordering and so disposing of them, jointly together work for the best to God's children, in regard of their spiritual state, both of grace Here, and of glory hereafter;
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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,
and they all concur and meet in this, the wise disposing hand of God so ordering and so disposing them, that they work for the good of God's children,
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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;
as that the good Angels Are ministering spirits for their good, Hebrew 1.14. that good men, whither public Persons, good Magistrates, good Ministers, or 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:
though they do abuse them, and have not grace to make them good to themselves, that these and all other good things whatsoever they be, work for the good of God's children, it will Easily be granted:
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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;
even the worst things that be or can befall man in this world, and things of a destroying nature, that those things, the wise disposing hand of God so ordering and disposing of them, do work for the good of God's children;
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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.
The sin of our First Parents works for their good, Because it makes Way for the second Adam the Lord Iesus, as 1. Corinth. 15.45. in whom they have a Far better state then they had in the First.
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,
The corruption of nature that works for their good, in that it shows them that perfection of holiness cannot be found in themselves, 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 staining their best actions, Isaiah 64.6. and so it drives them to seek for it where it is, namely, in christ, as verse 2. of this Chapter, The Law of the Spirit of life which is in christ Iesus, hath freed me from the law of sin and of death.
And it also 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:
And it also serves to pull down their proud nature, and to humble them, and to make them weary of the earth where they cannot serve God with free spirits; and to long After heaven:
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Nothing doth more sharpen our desire after heauen, 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.
Nothing does more sharpen our desire After heaven, then the feeling of our own wretched estate, in regard of our own inbred corruption, hindering us that we cannot serve God wiih free spirits.
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.
Yea the errors and doubts of Others work for their good, in that they make those truths that Are doubted of to be more thoroughly sifted and searched into.
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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.
Yea errors and heresies Are for the trial of those that Are found in the truth, 1. Corinth. 11.19. There must be heresies even among you, that they which Are approved among you might be known.
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. When thou art conuerted, strengthen thy brethren.
when they have fallen into it, and Are recovered out of it by Repentance, it makes them more humble and lowly in themselves, more mild and equal, pitiful and compassionate towards Others, Knowing that they themselves may be tempted, Galatians 6.1. and more fit to Comfort and strengthen Others, as christ said to Peter, Luk. 22.32. When thou art converted, strengthen thy brothers.
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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,
Now things that follow sin, as anguish, grief of mind, trouble of conscience, accusation for sin, these also work for the good of God's children, in that they cause them to go out of themselves, to deny themselves,
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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,
But to wind them up in general, all these, and all other outward evils that might be reckoned up, do work for the good of God's children, in that the holy Spirit of God uses them as means to correct and to mortify their corruption in them, to weave them from the love of 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,
The chastisements of God's children, in what kind soever, Are for their good, yea death it self is for the best to them, it puts an end to all their misery's,
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.
and all things serve his providence, from the glorious Angels to the stones of the field, Job 5.23. and all things Are subordinate to his Decree, and Therefore must help forward the execution of it.
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why do we not sinne that good may come of it? I answer them as the Apostle doth in the like case, Rom. 6.1. Shall we sinne that grace may abound? God forbid.
why do we not sin that good may come of it? I answer them as the Apostle does in the like case, Rom. 6.1. Shall we sin that grace may abound? God forbid.
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.
Sin works for the good of God's children, not of it own nature, but by accident, in regard of God's overruling hand, the Lord by his wise disposing hand, so disposing of it.
And first the truth now deliuered, discouers that there is a particular prouidence of God in euery particular thing, and that particular things come not by chance or by fortune:
And First the truth now Delivered, discovers that there is a particular providence of God in every particular thing, and that particular things come not by chance or by fortune:
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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.
it must needs be that the hand of God overrules in every particular thing, in that things contrary one to Another in nature and working, agree in one conclusion in working for the good of God's children.
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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,
Yea on this ground we Are to take notice, and to admire the wonderful power and Goodness of God, in that he can & does overrule the nature of evil things,
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and for the furtherance of their happinesse and glorie in heauen? Surely the consideration of this, may and ought to cheare vp Gods children in their greatest afflictions:
and for the furtherance of their happiness and glory in heaven? Surely the consideration of this, may and ought to cheer up God's children in their greatest afflictions:
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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,
and what a Comfort may that be to thee? Indeed Satan and thine own corruption will be ready to suggest to thee in the time of thy greatest affliction,
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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,
For why, whatsoever comes to a child of God, and what condition soever he is brought into, be it never so harsh or hard, it is so ordered and so disposed of by the power and providence of God,
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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 why then should he not willingly resign himself into that good hand of the Lord? And let every child of God on the ground of truth now Delivered, Learn, in what stat ▪ soever he is, be it never so harsh, to say with David, 2. Sam. 15.26. Lord Here I am, do with me as it shall seem good in thine eyes:
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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,
and into thy hands Lord I commend my self, my soul, my body, and all that I have, only do thou so dispose of things by thy good hand and providence,
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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,
Indeed a child of God being in a straight, and in a hard condition, may and ought to use all good means within his power, that serve the providence of God for his help,
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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:
and if Another estate were better for him, he should Certainly be in it, and thereupon willingly and cheerfully to resign himself into the hands of the Lord, resting on this ground:
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In 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,
In the next place, is it so that all things whither good or bad, that befall man in this world, Are so ordered & so disposed of, by the power and providence of God,
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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 for their happiness and glory hereafter in heaven? What Fools then Are wicked men, in seeking to hurt God's children? Wicked men Are always imagining mischief against God's children,
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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,
but poor Souls, all in vain, they cannot hurt them in the things wherein they think they do them most hurt, they Are but Instruments of doing most good to them,
And 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.
And if wicked men did know what good they (as Instruments in the hand of God) do to God's children when they think they do them most hurt, without question it would vex them to the very heart.
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:
and give them cause of joy and gladness, and add to their glory in heaven, they suffering as they ought, as christ Says, Math. 5.11.12. Blessed Are you when men revile you, and persecute you, and say all manner of evil against you for my sake falsely:
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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.
for alas they know no such thing, neither do they think it, as Isaiah 10.7. it is beside their purpose, and it is against their will, and Therefore they Are justly blameworthy.
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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.
Come we now to Consider the Persons to whom this privilege belongs, and they Are described by the Apostle to be such, as love God, and such as Are called of his purpose.
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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,
All the good Gifts of God, of mind, of body, and the outward good things of this world, Are all for the worst to them, Achitophels wit, Hamans honour, Herods applause, Diues riches, were not for their good,
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that such onely as are qualified as Gods children be, onely the good, and godly, and religious are the persons who haue all things working for the best to them;
that such only as Are qualified as God's children be, only the good, and godly, and religious Are the Persons who have all things working for the best to them;
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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,
and such as Are not so qualified, the wicked and ungodly, it is not so with the wicked and ungodly, they have no part nor portion in this worthy privilege,
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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,
in the top of their happiness, as they account, they Are full of misery, it skills not what the things be they enjoy and Are partakers of, be it so that they Are rich, honourable,
Let the truth now deliuered be a ground of exhortation to stirre vp euery one of vs to looke to it, that we be qualified as Gods children be, that we are such as truly loue God,
Let the truth now Delivered be a ground of exhortation to stir up every one of us to look to it, that we be qualified as God's children be, that we Are such as truly love 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,
every one hath a good conconceit of himself, but labour thou for the qualification of a child of God, rest not in that which deceiveth thousands, that thou art civilly honest, that is not the qualification of a child of God,
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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 thee:
No, no, be the things thou enjoyest never so good, yea the good things of God, thou Canst have no Comfort in them or from them, all things then work together for the worst to thee:
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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,
yea the better the things be thou enjoyest, the Worse is thy state and condition; and Therefore never rest till thou find that thou art qualified as God's children be,
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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:
Now then we see that the Apostle Here describes God's children, who have all things working together for the best to them, by this as a special qualification, that they Are such as love God:
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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.
Because he Here labours to arm the believing Romans against the bitterness of the cross, and to persuade them patiently to bear the afflictions they should meet withal.
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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.
That it is a special qualification of God's children, and of such Persons who have all things working together for the best to them, that they love God.
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All and euerie one of Gods children who haue part in this priuiledge, that all things worke together for the best to them, are thus qualified, they loue God simply for himselfe,
All and every one of God's children who have part in this privilege, that all things work together for the best to them, Are thus qualified, they love God simply for himself,
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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;
This qualification, even a true love of God, is found in all and every child of God in Some measure. The Apostle Says, Gal. 5.6. that faith works by love: true Saving faith is a working faith, and it works by love, that is, by love both towards God's and towards men;
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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:
I love the Lord (Says he) Because he hath herd my voice & my prayer. And Psalm 31.23. he exhorts all the Saints and children of God to love the Lord, Love you the Lord all his Saints:
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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,
Indeed they see not God in substance and in essence as he is, but they see in Some sort the beams and sparks of his infinite Wisdom, power, truth, Goodness, mercy,
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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 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;
So the woman in the Gospel loved much, Because she apprehended God's great love to her in pardoning many Sins. Luk. 7.47. On these grounds God's children seeing the excellencies of God, and feeling God's love shed abroad in their hearts, it must needs be that they Are thus qualified in Some measure, they love God simply for himself;
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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, but if thou want this qualification, thou hast no measure of true loue of God in thine heart:
if so be thou find thy self thus qualified, that thou love God simply for himself, it is evidence enough to thee that thou art a child of God, but if thou want this qualification, thou hast no measure of true love of God in thine heart:
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.
I will Therefore lay before you Some special notes and marks of the true love of God, by which we may try our selves whither we be such as truly love God simply for himself, or no.
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And first, such as truly loue God, they take pleasure in thinking and speaking of God, it is the ioy of their hearts to thinke and to speake of God, of his properties, of his word,
And First, such as truly love God, they take pleasure in thinking and speaking of God, it is the joy of their hearts to think and to speak of God, of his properties, of his word,
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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.
The spouse in the Canticles spends much time in speaking of her Beloved, and she hath never spoken enough in the praise of him, of his parts, of his beauty, of his attire, and the like.
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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,
and After further fellowship and communion with him, and in a delight in the means by which we have Here in this life an holy familiarity with the Lord,
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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.
and in renewing our Union and communion with him in the Sacraments. Thus it was with David, Psalm 27.4. One thing have I desired of the Lord, that I will require, even that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord and to visit his temple. And Psalm 42.1.2. As the Heart Brayeth for the Rivers of waters, so pants my soul After thee Oh God.
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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.
when shall I come and appear before the presence of God? And especially the true love of God accompanied with a desire to have immediate fellowship with christ as Paul Says, Philip. 1.23. I desire to be loosed and to be with christ.
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.
Such as truly love God, they cannot endure to hear his name blasphemed, or any Way dishonoured. 2. King. 18.37. Eliakim, Shebna, and Joah rend their clothes when they herd Rabshakehraile on the living God.
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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 as beare his image in speciall manner,
Last of all, the true love of God hath ever joined with it a true love of all that bear the image of God, especially of such as bear his image in special manner,
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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,
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 in avoiding the evil things that he forbids? Art thou a drunkard, a blasphemer, a Sabbath breaker? Dost thou follow thy pleasures on the holy Sabbath of the Lord, walking abroad into the fields? Is prayer and hearing of the word of God a burden to thee? Canst thou endure to see & hear God dishonoured, his name blasphemed,
And if thou, whosoeuer thou art, wouldst haue good euidence of it, 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 if thou, whosoever thou art, Wouldst have good evidence of it, that thou truly love God, thou must find these things in thee, that it is the joy of thine heart to think and to speak of God and of good things, that thou hast a true desire and an holy endeavour to please God in all things, both by doing the good things he requires,
and 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.
and that thou love all that bear the image of God, especially such as Are like to God in true holiness and righteousness, they Are thy chief delight, as David Says they were his, Psalm 16.3.
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is it so that all and euerie one of Gods children are thus qualified in some measure, they truly loue God simply for himself? Then here is matter of great cōfort for thee who findest the true loue of God in thine owne heart,
is it so that all and every one of God's children Are thus qualified in Some measure, they truly love God simply for himself? Then Here is matter of great Comfort for thee who Findest the true love of God in thine own heart,
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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:
examine thy self, dost thou delight in the service of God? Is it a grief to thee that thou Canst not delight in it as thou Wouldst? Dost thou abhor all sinful courses? Comfort thy self, it is an undoubted Signen that thou truly love God:
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 all and euerie one of Gods children,
and that only by Way of persuasion to stir us up, and to persuade us to the love of God, being a special qualification of all and every one of God's children,
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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,
he so overrules all things in heaven and earth, as they work for our good, we being his children his Angels Are for our protection, his Ministers for our edification,
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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;
and content our selves in any thing in the world, and the due consideration of the lords unspeakable Goodness to us, in regard of our bodies, our Souls, this life, or the life to come;
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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.
as we showed, to them that Are effectually called, and by the work of the holy Spirit of God Are brought, through the preaching of the word ▪ from ignorance and unbelief to true knowledge and faith in christ.
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.
and Are brought from ignorance and unbelief to knowledge and true faith in christ, and none but such. Reade Galatians 5.22. we there find love, whereby no doubt the Apostle means the true love both of God and men, reckoned up among the fruits of the Spirit.
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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,
The fruit of the Spirit (Says the Apostle) is love. The true love of God is a particular fruit sent out from the holy Spirit of God as the root of it,
First, there is no true loue of God in men by nature, the will and affections of men must be altered and changed before there be any place for the true loue of God:
First, there is no true love of God in men by nature, the will and affections of men must be altered and changed before there be any place for the true love of God:
Now for the vses of it, first this truth meets with that erronious conceit of the Papists, who hold and teach, that the first act of loue is in vs by nature, and that we haue in vs by nature an inclination to loue both God and men,
Now for the uses of it, First this truth meets with that erroneous conceit of the Papists, who hold and teach, that the First act of love is in us by nature, and that we have in us by nature an inclination to love both God and men,
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Is it so 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,
Is it so that the true love of God is found only in such as Are effectually called, and only such Persons truly love God as Are effectually called and wrought on by the word and Spirit of God,
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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 brought from ignorance and unbelief to knowledge and true faith in christ, and none but such? Surely then it must needs follow from hence, that they deceive themselves, who think they have truly loved God from their very infancy and childhood,
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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.
and being yet in thy natural ignorance and blindness, Certainly thou art not effectually called, and so it is not possible that thou Shouldst truly love God.
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That it is a speciall qualification of Gods children, and of such persons as haue all things working together for the best vnto them, that they are effectually called:
That it is a special qualification of God's children, and of such Persons as have all things working together for the best unto them, that they Are effectually called:
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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, and they are wrought on by the word and Spirit of God,
all and every one of them who have part and portion in this worthy privilege, that all things work for the best unto them, they Are thus qualified, they Are effectually called, and they Are wrought on by the word and Spirit of God,
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and that effectually doth cause him to come to him, and to receiue his mercie. Psal. 40.6.7. Dauid saith, When his eare was prepared, he answered loe, I come.
and that effectually does cause him to come to him, and to receive his mercy. Psalm 40.6.7. David Says, When his ear was prepared, he answered lo, I come.
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 so the children of God, they received the word of Peter preaching, and they were baptised, they were brought to true knowledge and true faith in christ, they received the Sacrament of Baptism as a seal of that faith.
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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:
and she was effectually called, she was brought to true knowledge, and to true faith in christ. 1. Pet. 2.9. we find that the Apostle describes the peculiar people of God, and such as Are indeed the children of God, that they Are called out of darkness into the lords marvelous Light:
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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,
that it is a special qualification of all and every one of God's children who have part in this excellent privilege, that all things work together for the best to them, that they Are effectually called, they Are wrought on by the word and Spirit of God,
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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 they Are brought from ignorance and unbelief to true knowledge, and true faith, they Are such as have answered the call of God in the Ministry and preaching of his word:
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but there is no difference betweene them and the reprobate, knowne either to themselues or to others, till they be effectually called, till then they are in bondage vnder sinne,
but there is no difference between them and the Reprobate, known either to themselves or to Others, till they be effectually called, till then they Are in bondage under sin,
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,
even the Spirit that now works in the children of disobedience, among whom you had your Conversation in time past, in the Lustiest of your Flesh, in fulfilling the will of the Flesh and of the mind,
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 Therefore that there may be a manifest and known difference between God's children and the Reprobate, it must needs be that all and every one of God's children Are effectually called,
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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,
Now Because herein many deceive themselves, and many think their case good, they Are called home, they Are reclaimed and wrought on by the word and Spirit of God,
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and they auoyd some sinne they were heretofore giuen to, or they now runne not into that outrage they were wont to do, which things I speake not against,
and they avoid Some sin they were heretofore given to, or they now run not into that outrage they were wont to do, which things I speak not against,
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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:
and by faith to make them particular to themselves, even by true faith purifying their hearts. Acts 26.18. Paul Says, 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,
To open their eyes that they might turn from darkness to Light, and from the power of Satan unto God, that they might receive forgiveness of Sins,
and 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:
and to which their nature is most inclining: the remembrance of those Sins is now grievous and loathsome to them. Rom. 12.9. it is the exhortation of the Apostle, abhor that which is evil:
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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.
and made able in Some measure to walk worthy that calling, as the Apostle exhorts, Ephesians 4.1. I pray you that you walk worthy of the vocation whereunto you Are called.
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,
and a strangeness to wicked company, he that is called out of the world, as christ Says (John 15.19.) all his Are, he cannot love the world, he hath small joy in it,
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.
he that hath be called by the word, he loves the word, and especially the Gospel. John 8.47. He that is of God hears God's words: and Psalm 119.97. O how love I thy Law, it is my meditation continually.
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.
and a standing fast in a disgraced profession, as Noah did when all Flesh had corrupt his Way upon the earth, Genesis. 6.9.12. and as Lot did in the midst of filthy Sodom, 2. Pet. 2.7. Luke 9.23. If any man will come After me (Says christ) let him deny himself, and take up his cross daily and follow me.
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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.
then of his Crown and Kingdom, and makes account of that, as of his high calling, as the Apostle speaks of it, Philip. 3.14. I follow hard towards the mark, for the price of the high calling of God in christ Iesus.
and if we do trie our selues by these notes, alas how 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 if we do try our selves by these notes, alas how Far short will many be found, from that which they conceit of themselves? Art thou one that art yet in thy natural blindness and ignorance, thou art not acquainted with thy wretched estate by nature,
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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,
yea haply being passed the practice of thy best pleasing sin, is the remembrance of it pleasing to thee? Dost thou speak of it with delight? Dost thou show forth no power of grace in thy life, in the duties of Christianity,
and 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,
and not the glory of God? And dost thou make no choice of thy company? Art thou ready to go with any that puts forth his head? Is any one a comparison for thee,
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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,
though a drunkard, a blasphemer, or such like? Hast thou no delight in the word of God? Dost thou hear it with a dead heart? Does thy Prosperity make thee careless of heavenly things,
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,
an hard word, or a neck name will driven thee from the profession of it? And dost thou prefer the honours and preferments of the world before the high calling of God in christ Iesus? If it be thus with thee,
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 the cursed corruption of thine own heart? Hast thou power against the vile Lustiest of thine own heart? Art thou able by a true working faith to apply the promises of life to thine own soul? Hast thou in thee an hatred of thy former Sins,
and a striuing against them, and a loathing of that sinne thy nature is most bent to? Art thou fitted for the calling of an holy Christian? Art thou able to shew forth the power of grace in thy life & conuersation,
and a striving against them, and a loathing of that sin thy nature is most bent to? Art thou fitted for the calling of an holy Christian? Art thou able to show forth the power of grace in thy life & Conversation,
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& 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,
& in Obedience to his will, & with a mind therein to Glorify God? Art thou careful in the choice of thy company? are those that truly Fear God thy Sodales? And dost thou refrain from wicked company,
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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 art thou conscionable in the practice of holy duties in thy greatest Prosperity, and the more the Lord does heap his Mercies on thee in outward things, the more careful thou art of holy duties:
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;
Is it so that effectual calling is a special qualification of God's children, and all and every one of them who have part in this privilege, that all things work together for the best unto them;
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and they are brought from ignorance and vnbeliefe, to true knowledge and true faith? Then here is ground of sweet comfort for thee, whosoeuer thou art that findest thy selfe effectually called.
and they Are brought from ignorance and unbelief, to true knowledge and true faith? Then Here is ground of sweet Comfort for thee, whosoever thou art that Findest thy self effectually called.
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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,
Hast thou good evidence of thy effectual calling? Art thou sure of it that thou art now Set out of the state of nature into the state of grace? Surely the meditation of that is more comfortable to thee,
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 especially if thou be able to say so, and that truly, in respect of thy best pleasing sin, I was heretofore held under the power and tyranny of this or that sin,
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that is, as we shewed, according to Gods eternall and vnchangeable decree, he hauing purposed in himselfe from euerlasting to bring them to life and saluation.
that is, as we showed, according to God's Eternal and unchangeable Decree, he having purposed in himself from everlasting to bring them to life and salvation.
Now in that the Apostle here saith, 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;
Now in that the Apostle Here Says, effectual calling is according to God's Eternal purpose, I might stand to show, that God's love to his children is not always concealed, his love to his children before all times is in time made known to them;
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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;
The Signs of it that God's children shall come to life and glory in heaven, Are the true love of God and effectual calling, which Are things in God's children themselves;
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:
and the ground of it is in God's Eternal purpose, and so out of themselves. And to this purpose we have further evidence, read Ephesians 1.4. the Apostle Says, God hath chosen us in christ before the Foundation of the world:
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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:
Thereby making known, that true faith and holiness, which Are things in our selves, Are evidences and Signs of it that we belong to God's election and shall be saved. So likewise 2. Tim. 2.19. Says the Apostle, The Foundation of the Lord, that is, the Eternal purpose of God touching salvation, in which the salvation of God's elect is found, Remains sure, and hath this seal, the Lord Knoweth who Are his:
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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,
Because the Lord in his infinite Wisdom saw it fit so to be, to keep his children both from presumption and from despair, the Signs of their happiness Are in themselves,
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.
First, this truth discovers to us the folly of those Persons, whosoever they be, who lay claim to happiness and salvation without any evidence and Signen of it in themselves.
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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.
and yet they have no manner of evidence in themselves for it, they Are not able to make good their claim by any evidence of grace in their own Souls.
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nor seale, nor word, nor promise, nor any deed nor euidence in ye world to shew for it? Surely so is it with many in the world, they lay claime to heauen,
nor seal, nor word, nor promise, nor any deed nor evidence in you world to show for it? Surely so is it with many in the world, they lay claim to heaven,
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 he Takes advantage on the Doctrine of our Church to deceive them, we teaching (according to the truth) that in the matter of justification in the sighed of God and in the matter of salvation, we must go out of our selves,
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,
hereupon the Devil Takes the hint and deludes thousands, persuading them it is sufficient if they fancy to themselves (for it is no better then a fancy) that christ died for them,
and that they shall be 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 that they shall be saved by the merit of christ, though they never find christ in them by the work of his Spirit, applying his merit to their justification,
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.
but thou must also find the evidences and Signs of it in thine own self, even the evidence of effectual calling, and of sanctifying grace in thine own soul.
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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,
Yea know it for a certain truth, thou must find christ a Saviour to thee, not only out of thy self by his merit but also in thy self by the efficacy of his Spirit,
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, and they complaine of the weakenesse of it,
and the ground of it is out of themselves in God's Eternal purpose? Surely the due consideration of this may afford much Comfort to such of God's children as find the work of grace, the evidence of their happiness and salvation but weak and feeble in them, and they complain of the weakness of it,
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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 troubled in regard of the weakness of grace in thy self, Remember this, that the grace that is in thee is but the evidence and Signen of thy happiness and salvation;
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 his unchangeable Decree touching the salvation of his chosen, we may further gather Some special conclusions that may be of use and profit to us I will propound them and speak of them as the Lord shall enable me:
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and whom the Lord cals effectually, he cals them freely without any respect of any goodnesse in themselues, or of any thing done by them: and the reason is.
and whom the Lord calls effectually, he calls them freely without any respect of any Goodness in themselves, or of any thing done by them: and the reason is.
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Is it so that effectuall calling is a free calling? Is it not in respect of any goodnesse in man or woman, 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,
Is it so that effectual calling is a free calling? Is it not in respect of any Goodness in man or woman, or for any good thing done by them, that the Lord does effectually call and convert them? Surely then, such as Are effectually called Are to magnify the free grace of God,
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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,
No, no, think thus with thy self, as the truth is, I am no better then Others by nature, there is no more Goodness in me by nature then in the Vilest miscreant that lives on the face of the earth, I lived once as Others do that Are yet in the state of nature, I took as great pleasure in my sin as Others now do in theirs,
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.
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.
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.
The Spirit blows where he lists, as the Lord Iesus Says, comparing him to wind, John 3.8. he works freely where he will, and when he will, and so Far as it Pleases him.
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.
such as Are effectually called, and Set out of the state of nature into the state of grace, they shall Certainly continue in that state to the end and for ever.
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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,
A plain text, we need no more for the proof of the point in hand, it strongly confirms it, that effectual calling (for that is the calling of God) is unchangeable,
First, because God himselfe is vnchangeable, and with him there is no variablenesse, nor shadow by turning, Iam. 1.17. and therefore his calling is vnchangeable.
First, Because God himself is unchangeable, and with him there is no variableness, nor shadow by turning, Iam. 1.17. and Therefore his calling is unchangeable.
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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,
and Therefore he having purposed the salvation of his chosen, and thereupon called them, and Set them out of the state of nature into the state of grace, that calling of theirs cannot be altered,
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Now then for vse, first we may easily see that this truth maketh directly against that opinion held by some, that such as are to day in the state of grace, may to morrow be out of that state,
Now then for use, First we may Easily see that this truth makes directly against that opinion held by Some, that such as Are to day in the state of grace, may to morrow be out of that state,
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yea it is contrary to this, that God is constant in that promise of his before alledged, Ierem. 32.40. that he will put his feare into their hearts, and they shall not depart from him:
yea it is contrary to this, that God is constant in that promise of his before alleged, Jeremiah 32.40. that he will put his Fear into their hearts, and they shall not depart from him:
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,
Hast thou good evidence of it, that thou art effectually called, that thou art Set out of the state of nature into the state of grace? Surely then thou art in a more settled state then Adam was in his innocence, his state was then changeable,
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,
thy state is unchangeable, and that may be a great Comfort to thee, and it may be an evidence to thee (if thou desire evidence of it) that thou art in this unchangeable state, in that the grace that is in thee is permanent and Continuing grace, it is not vanishing and fleeting,
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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.
Surely that is an evidence unto thee, that thou art in an unchangeable state, and that thou art Set into such a state of grace as is grounded on God's Eternal purpose, and cannot be altered.
And the consideration of that may yeeld thee sweete and heauenly comfort and ioy, yea such ioy as Christ promiseth to his, Ioh. 16.22. Such ioy as can neuer be taken from thee.
And the consideration of that may yield thee sweet and heavenly Comfort and joy, yea such joy as christ promises to his, John 16.22. Such joy as can never be taken from thee.
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in these two verses he proceeds to proue that all things, euen afflictions, worke for the best to those that are called according to Gods eternall purpose, and that by two arguments.
in these two Verses he proceeds to prove that all things, even afflictions, work for the best to those that Are called according to God's Eternal purpose, and that by two Arguments.
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The first argument is layd downe verse 29. and it is taken from the immutabilitie and infallible certaintie of Gods eternall purpose, in regard of that which the Lord hath set downe in his eternall purpose to bring his chosen to.
The First argument is laid down verse 29. and it is taken from the immutability and infallible certainty of God's Eternal purpose, in regard of that which the Lord hath Set down in his Eternal purpose to bring his chosen to.
and his purpose is vnchangeable, and most sure and certaine, and it is impossible that God should be disappointed of this intention and purpose of his,
and his purpose is unchangeable, and most sure and certain, and it is impossible that God should be disappointed of this intention and purpose of his,
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Then secondly, he amplifies this proposition by adding a limitation of that conformitie, that those which God knew before, he predestinated them to be made like to the image of his Sonne,
Then secondly, he amplifies this proposition by adding a limitation of that conformity, that those which God knew before, he predestinated them to be made like to the image of his Son,
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or as first begotten, and that they might not be equall to him in that conformitie, in the last words of the verse, That he might be the first borne among many brethren.
or as First begotten, and that they might not be equal to him in that conformity, in the last words of the verse, That he might be the First born among many brothers.
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The Lord from euerlasting knoweth his with loue and with approbation. Rom. 11.2. saith the Apostle, Hath God cast away his people which he knew before? that is, which he before loued and approued;
The Lord from everlasting Knoweth his with love and with approbation. Rom. 11.2. Says the Apostle, Hath God cast away his people which he knew before? that is, which he before loved and approved;
as the Apostle saith, 1. Cor. 15.49. We shall beare the image of the heauenly. And 1. Ioh. 3.2. When he shall appeare we shall be like him: the meaning is in glorie.
as the Apostle Says, 1. Cor. 15.49. We shall bear the image of the heavenly. And 1. John 3.2. When he shall appear we shall be like him: the meaning is in glory.
and aforehand decree and fore-appoint to be made like and conformable to Christ his Sonne, partly in this life, both in holy actions and also in holy sufferings, both in liuing after the example of Christ,
and aforehand Decree and foreappoint to be made like and conformable to christ his Son, partly in this life, both in holy actions and also in holy sufferings, both in living After the Exampl of christ,
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And hence it is that the Scripture saith not, that in Christ sent into the world to worke our redemption, the loue of God towards his chosen was first conceiued,
And hence it is that the Scripture Says not, that in christ sent into the world to work our redemption, the love of God towards his chosen was First conceived,
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but that it was then manifested, Tit. 2.11. The grace of God that bringeth saluation vnto all men hath appeared: and Tit. 3.4. When the bountifulnesse and loue of God our Sauiour towards man appeared. 2. Tim. 1.9.10.
but that it was then manifested, Tit. 2.11. The grace of God that brings salvation unto all men hath appeared: and Tit. 3.4. When the bountifulness and love of God our Saviour towards man appeared. 2. Tim. 1.9.10.
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And the reason is, because they were present to him, and before him, and he did looke on them in his beloued Christ Iesus before the foundation of the world, as Ephes. 1.4. Who hath chosen vs in him before the foundation of the world.
And the reason is, Because they were present to him, and before him, and he did look on them in his Beloved christ Iesus before the Foundation of the world, as Ephesians 1.4. Who hath chosen us in him before the Foundation of the world.
as the Apostle doth touching the Iewes, Rom. 11.28. The Iewes, saith the Apostle, as concerning the Gospell are enemies, but as touching election they are beloued for the fathers sakes.
as the Apostle does touching the Iewes, Rom. 11.28. The Iewes, Says the Apostle, as Concerning the Gospel Are enemies, but as touching election they Are Beloved for the Father's sakes.
And for the vse, first this truth confutes their opinion, who hold that God loueth not any sinner to life and saluation, till he do see his faith and repentance:
And for the use, First this truth confutes their opinion, who hold that God loves not any sinner to life and salvation, till he do see his faith and Repentance:
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or come to be effectually called, but that he hath loued them from euerlasting? Su•ely the consideration of this may be a ground of sweete comfort to as many as find and feele the loue of God shed abroad in their hearts;
or come to be effectually called, but that he hath loved them from everlasting? Su•ely the consideration of this may be a ground of sweet Comfort to as many as find and feel the love of God shed abroad in their hearts;
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yet if euer thou hast had any pledge of his speciall loue towards thee, comfort thy selfe, thou mayest be assured his loue will neuer forsake thee, his loue is eternall,
yet if ever thou hast had any pledge of his special love towards thee, Comfort thy self, thou Mayest be assured his love will never forsake thee, his love is Eternal,
and in his eternall loue embrace as his owne, and of his free loue set apart to life and saluation, them he also fore-ordained or fore-appointed to be made conformable to Christ his Sonne.
and in his Eternal love embrace as his own, and of his free love Set apart to life and salvation, them he also foreordained or fore-appointed to be made conformable to christ his Son.
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The Lord from euerlasting, and before the foundation of the world, fore-ordained, or fore-appointed some to be made conformable to the glorious image of his Sonne,
The Lord from everlasting, and before the Foundation of the world, foreordained, or fore-appointed Some to be made conformable to the glorious image of his Son,
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God hath predestinate vs (saith the Apostle) to be adopted through Iesus Christ vnto himselfe, according to the good pleasure of his will, in himselfe, nothing mouing him thereunto out of himselfe,
God hath predestinate us (Says the Apostle) to be adopted through Iesus christ unto himself, according to the good pleasure of his will, in himself, nothing moving him thereunto out of himself,
and therefore not in our selues, or with respect had to any thing in vs. Yea he saith further, that God hath chosen his in Christ before the foundation of the world, that they should be holy and without blame before him in loue.
and Therefore not in our selves, or with respect had to any thing in us Yea he Says further, that God hath chosen his in christ before the Foundation of the world, that they should be holy and without blame before him in love.
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Where we see, the Apostle puts downe holinesse and saluation as an effect of predestination, and as things following Gods eternall election, therefore they cannot be the cause of it.
Where we see, the Apostle puts down holiness and salvation as an Effect of predestination, and as things following God's Eternal election, Therefore they cannot be the cause of it.
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To the same purpose speakes the Apostle, 1. Pet. 1.2.3. Elect, according to the foreknowledge of God the Father vnto sanctification of the Spirit, through obedience and sprinckling of the bloud of Iesus Christ:
To the same purpose speaks the Apostle, 1. Pet. 1.2.3. Elect, according to the foreknowledge of God the Father unto sanctification of the Spirit, through Obedience and sprinkling of the blood of Iesus christ:
not because of a liuely hope, but vnto a liuely hope, by the resurrection of Iesus Christ from the dead. And Rom. 9.11. the Apostle saith, that God chose Iacob before he was, or had done any thing, that election might be according to Gods free purpose.
not Because of a lively hope, but unto a lively hope, by the resurrection of Iesus christ from the dead. And Rom. 9.11. the Apostle Says, that God chosen Iacob before he was, or had done any thing, that election might be according to God's free purpose.
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And to these might be added other testimonies euidencing thus much vnto vs, that the cause of Gods predestination to life and saluation is onely Gods free loue,
And to these might be added other testimonies evidencing thus much unto us, that the cause of God's predestination to life and salvation is only God's free love,
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and that the Lord from euerlasting hath fore-ordained some to be made conformable to his Sonne in heauenly glorie, nothing mouing him thereunto but his owne free loue, and his owne good pleasure: for why,
and that the Lord from everlasting hath foreordained Some to be made conformable to his Son in heavenly glory, nothing moving him thereunto but his own free love, and his own good pleasure: for why,
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Gods will and good pleasure is the soueraigne and supreme cause of all things, there being in God all-sufficiencie for the determination of his owne will,
God's will and good pleasure is the sovereign and supreme cause of all things, there being in God All-sufficiency for the determination of his own will,
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but to fore-ordaine them to it meerely of his free loue, and of his owne gracious pleasure, was fit to that end, that so his purpose might be vnchangeable.
but to foreordain them to it merely of his free love, and of his own gracious pleasure, was fit to that end, that so his purpose might be unchangeable.
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as first it conuinceth the Papists of error, in that they hold and teach, that Gods predestination to life and saluation is on Gods foresight of mans faith and good workes.
as First it Convinces the Papists of error, in that they hold and teach, that God's predestination to life and salvation is on God's foresight of men faith and good works.
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Why but, may some say, (it is the obiection of the Arminians) those who are fore-ordained to life and saluation are chosen in Christ, Ephes. 1.4. and being chosen in Christ, they are foreseene beleeuers when they are chosen, for none are in Christ but such as beleeue:
Why but, may Some say, (it is the objection of the Arminians) those who Are foreordained to life and salvation Are chosen in christ, Ephesians 1.4. and being chosen in christ, they Are foreseen believers when they Are chosen, for none Are in christ but such as believe:
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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 appeared the loue of God towards vs, because God sent his onely begotten Sonne into the world, that we might liue through him.
God so loved the world that he hath given his only begotten Son, that whosoever Believeth in him should not perish, but have everlasting life. 1. John 4.9. In this appeared the love of God towards us, Because God sent his only begotten Son into the world, that we might live through him.
And therefore doubtlesse notwithstanding these and other things obiected by aduersaries of the truth, the point still remaines a truth, that the cause of Gods predestination to life and saluation is onely Gods foreknowledge of some,
And Therefore doubtless notwithstanding these and other things objected by Adversaries of the truth, the point still remains a truth, that the cause of God's predestination to life and salvation is only God's foreknowledge of Some,
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is it so that the cause of Gods predestion to life and saluation is onely Gods free loue, nothing mouing him to fore-ordaine some to be made cōformable to his Sonne in heauenly glorie,
is it so that the cause of God's predestion to life and salvation is only God's free love, nothing moving him to foreordain Some to be made conformable to his Son in heavenly glory,
but his owne free loue and his owne good pleasure? Surely then all such as haue good euidence of it that they belong to Gods election, must take notice of this to their comfort,
but his own free love and his own good pleasure? Surely then all such as have good evidence of it that they belong to God's election, must take notice of this to their Comfort,
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Their election is of grace, Rom. 11.5. their effectuall calling is of grace, 2 Tim. 1.9. their faith is of grace, Philip. 1.29. their iustification is freely of grace, Rom. 3.24. and their saluation shall be of grace, and of the free loue of God, Rom. 6.23.
Their election is of grace, Rom. 11.5. their effectual calling is of grace, 2 Tim. 1.9. their faith is of grace, Philip. 1.29. their justification is freely of grace, Rom. 3.24. and their salvation shall be of grace, and of the free love of God, Rom. 6.23.
Haply some will say, who knowes not this, that vnderstands the truth of God, and is rightly informed in it, that Gods free loue is the cause of all good things that come from God to his children,
Haply Some will say, who knows not this, that understands the truth of God, and is rightly informed in it, that God's free love is the cause of all good things that come from God to his children,
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and that Gods free grace is the cause of their saluation? It is true indeed, I grant that such as are rightly informed in the truth of God do know it,
and that God's free grace is the cause of their salvation? It is true indeed, I grant that such as Are rightly informed in the truth of God do know it,
as the cause of our happinesse, and not to ascribe it wholly to the free loue and to the free grace of God? Indeed it is true, ye greater measure of faith,
as the cause of our happiness, and not to ascribe it wholly to the free love and to the free grace of God? Indeed it is true, the greater measure of faith,
Yea know that so free is the loue of God to thee, that in his fore-appointing thee to life and saluation, he did not respect the merit of Christ as the cause of it.
Yea know that so free is the love of God to thee, that in his fore-appointing thee to life and salvation, he did not respect the merit of christ as the cause of it.
And therefore when thou feelest weakenesse of grace in thy selfe, if it be true grace euidencing to thee that thou belongest to Gods election, comfort thy selfe,
And Therefore when thou Feel weakness of grace in thy self, if it be true grace evidencing to thee that thou belongest to God's election, Comfort thy self,
no, no, he hath loued me freely from euerlasting, yea so freely, as that in fore-appointing me to life and saluation, he respected not the merit of Christ as the cause of it:
no, no, he hath loved me freely from everlasting, yea so freely, as that in fore-appointing me to life and salvation, he respected not the merit of christ as the cause of it:
that is, (as we shewed) to be made conformable and like to Christ his Sonne, partly in this life, both in holy actions and in holy sufferings, both in liuing according to the example of Christ,
that is, (as we showed) to be made conformable and like to christ his Son, partly in this life, both in holy actions and in holy sufferings, both in living according to the Exampl of christ,
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Now the point hence offered in the first place is easily gathered: it is this. That God hath appointed his chosen to be like to his owne Sonne in holinesse.
Now the point hence offered in the First place is Easily gathered: it is this. That God hath appointed his chosen to be like to his own Son in holiness.
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Those whom God hath fore-appointed and fore-ordained to be like to his Sonne in heauenly glorie, he hath also appointed to be like to his Sonne in a measure of true holinesse, both inward and outward, both in their hearts and liues;
Those whom God hath fore-appointed and foreordained to be like to his Son in heavenly glory, he hath also appointed to be like to his Son in a measure of true holiness, both inward and outward, both in their hearts and lives;
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that if he their Lord and Maister had washed their feete, so ought they to wash one anothers feete, and to be seruiceable one to another in the duties of loue,
that if he their Lord and Master had washed their feet, so ought they to wash one another's feet, and to be serviceable one to Another in the duties of love,
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And thus we find that we are stirred vp to forgiue our brethren, hauing matter of quarrell and of iust complaint against them for some iniurie offered or done by them,
And thus we find that we Are stirred up to forgive our brothers, having matter of quarrel and of just complaint against them for Some injury offered or done by them,
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as if he had said, Euerie one that hopes and lookes, on good ground, to be like to Christ in glorie, must labour to be like to him in holinesse and puritie:
as if he had said, Every one that hope's and looks, on good ground, to be like to christ in glory, must labour to be like to him in holiness and purity:
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whereby Saint Iohn confirmes the truth of the point in hand, that those whom God hath fore-appointed to be like to his Sonne in heauenly glorie, he hath also appointed them to be like to his Sonne in a measure of true holinesse;
whereby Saint John confirms the truth of the point in hand, that those whom God hath fore-appointed to be like to his Son in heavenly glory, he hath also appointed them to be like to his Son in a measure of true holiness;
First, as the Lord hath appointed his chosen to end their glorification in heauen, so hath he also appointed them to go on in the way that leades and brings to it,
First, as the Lord hath appointed his chosen to end their glorification in heaven, so hath he also appointed them to go on in the Way that leads and brings to it,
Againe, such as come to be partakers of Christ his glorie in heauen, are first by the Lords owne order made fit for it in this life, not onely by a reall imputation of Christ his righteousnesse to their iustification,
Again, such as come to be partakers of christ his glory in heaven, Are First by the lords own order made fit for it in this life, not only by a real imputation of christ his righteousness to their justification,
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And therefore doubtlesse those whom God hath fore-appointed to be like to his Son in heauenly glorie, he hath also appointed them to be like to his Sonne in a measure of true holinesse:
And Therefore doubtless those whom God hath fore-appointed to be like to his Son in heavenly glory, he hath also appointed them to be like to his Son in a measure of true holiness:
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And take thou heed of this deceiuing thy selfe, whosoeuer thou art, Art thou one that hast no dramme of holinesse in thee? Art thou filthie and prophane? Yea is it so with thee that whatsoeuer is holy thou dost hate and loath it,
And take thou heed of this deceiving thy self, whosoever thou art, Art thou one that hast no dram of holiness in thee? Art thou filthy and profane? Yea is it so with thee that whatsoever is holy thou dost hate and loath it,
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and thou canst not abide it, no not in others? Dost thou belch out thy venome against others who desire and endeuour to be holy? And dost thou say they will be hanged,
and thou Canst not abide it, no not in Others? Dost thou belch out thy venom against Others who desire and endeavour to be holy? And dost thou say they will be hanged,
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and they will all go to the diuell? Surely thy case is fearefull, and it seales vp to thee this fearefull conclusion, that thou art not onely a child of wrath,
and they will all go to the Devil? Surely thy case is fearful, and it Seals up to thee this fearful conclusion, that thou art not only a child of wrath,
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and dost thou thinke that thou shalt be like to Christ in glorie? Dost thou thinke that thy bodie which thou makest an instrument of whoredome, of drunkennesse,
and dost thou think that thou shalt be like to christ in glory? Dost thou think that thy body which thou Makest an Instrument of whoredom, of Drunkenness,
And therefore thinke not that thy ciuill honestie will carrie thee vp to heauen, and that thou being onely ciuilly honest shalt one day be like to Christ in glorie:
And Therefore think not that thy civil honesty will carry thee up to heaven, and that thou being only civilly honest shalt one day be like to christ in glory:
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surely it is so precious and so excellent, as it makes a man or woman able to reade their owne names written in heauen, which may yeeld them matter of reioycing,
surely it is so precious and so excellent, as it makes a man or woman able to read their own names written in heaven, which may yield them matter of rejoicing,
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true holinesse and conformitie to Christ will make vs able to see our selues in the number of those whom God hath from euerlasting appointed to be like to his owne Sonne in heauenly glorie;
true holiness and conformity to christ will make us able to see our selves in the number of those whom God hath from everlasting appointed to be like to his own Son in heavenly glory;
and finding it in our selues, it will giue •s matter of ioy vnspeakable and glorious, as 1. Pet. 1.8. and therefore let vs make precious reckoning of it, and labour for it aboue all things in the world:
and finding it in our selves, it will give •s matter of joy unspeakable and glorious, as 1. Pet. 1.8. and Therefore let us make precious reckoning of it, and labour for it above all things in the world:
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Now in the second place, in that the Apostle saith, those which God knew before, he predestinated them to be made like to the image of his Sonne, that is,
Now in the second place, in that the Apostle Says, those which God knew before, he predestinated them to be made like to the image of his Son, that is,
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That those whom God hath afore appointed to be like to his Sonne in heauenly glorie, he hath also appointed them to be like to his Sonne in a measure of suffering.
That those whom God hath afore appointed to be like to his Son in heavenly glory, he hath also appointed them to be like to his Son in a measure of suffering.
as the Apostle speakes, 1. Pet. 4.13. and they must drinke of the cup that Christ dranke of, as he told the sonnes of Zebedeus, Iames and Iohn, Mar. 10.39. Mat. 16.24. the Lord Iesus saith, If any will follow me, let him forsake himselfe, and take vp his crosse and follow me. Acts 14.22. Paul and Barnabas exhorted the disciples to continue in the faith, affirming that through many afflictions we must enter into the kingdome of God.
as the Apostle speaks, 1. Pet. 4.13. and they must drink of the cup that christ drank of, as he told the Sons of Zebedee, James and John, Mar. 10.39. Mathew 16.24. the Lord Iesus Says, If any will follow me, let him forsake himself, and take up his cross and follow me. Acts 14.22. Paul and Barnabas exhorted the Disciples to continue in the faith, affirming that through many afflictions we must enter into the Kingdom of God.
And to this purpose we might bring many other testimonies c•••irming this truth, that all that shall partake with Christ in glorie, they must also partake with him in suffering:
And to this purpose we might bring many other testimonies c•••irming this truth, that all that shall partake with christ in glory, they must also partake with him in suffering:
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And for the vse, I will be briefe in it, we stood on it at large verse 17. And first this truth discouers, that they deceiue themselues who thinke they shall go to heauen without troubles, trials, crosses, and afflictions:
And for the use, I will be brief in it, we stood on it At large verse 17. And First this truth discovers, that they deceive themselves who think they shall go to heaven without Troubles, trials, Crosses, and afflictions:
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Againe in the second place, it may be matter of great comfort to Gods children, to consider that in their sufferings they are conformable to Christ, and that therein they are like the Sonne of God,
Again in the second place, it may be matter of great Comfort to God's children, to Consider that in their sufferings they Are conformable to christ, and that therein they Are like the Son of God,
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and shall we then who are sinfull thinke much of the crosse, we are herein no otherwise dealt withall then the Lord dealt with his owne Sonne, we are herein like to the Sonne of God:
and shall we then who Are sinful think much of the cross, we Are herein not otherwise dealt withal then the Lord dealt with his own Son, we Are herein like to the Son of God:
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And so in all thy trials and afflictions, thou suffering them with patience, and bearing them as they ought to be borne, remember that thou art therein conformable to Christ the Sonne of God,
And so in all thy trials and afflictions, thou suffering them with patience, and bearing them as they ought to be born, Remember that thou art therein conformable to christ the Son of God,
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It is not to be passed by without obseruation, that the Apostle saith, those which he knew before, he also predestinate to be made like to the image of his Sonne,
It is not to be passed by without observation, that the Apostle Says, those which he knew before, he also predestinate to be made like to the image of his Son,
whence we might stand to shew, that the conformitie of Gods children to Christ in holinesse in this life, is not in full and absolute perfection, equall to the holinesse of Christ,
whence we might stand to show, that the conformity of God's children to christ in holiness in this life, is not in full and absolute perfection, equal to the holiness of christ,
and for this we haue further plaine testimonie of Scripture. Isai. 53.5. 6.7. the Prophet tels vs, that Christ was wounded, and broken, and that the Lord layd on him the iniquitie of vs all, euen that which the sinnes of all Gods chosen had deserued:
and for this we have further plain testimony of Scripture. Isaiah 53.5. 6.7. the Prophet tells us, that christ was wounded, and broken, and that the Lord laid on him the iniquity of us all, even that which the Sins of all God's chosen had deserved:
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That his cries were strong, and that he fell on his face and prayed, O Father if it be possible, let this cup passe from me, verse 39. That his agonie was so great, That bloud for sweat burst out of his bodie,
That his cries were strong, and that he fell on his face and prayed, Oh Father if it be possible, let this cup pass from me, verse 39. That his agony was so great, That blood for sweat burst out of his body,
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and that an Angell was sent to comfort him, Luke 22.43.44. That his complaint on the crosse was, My God, my God, why hast thou forsaken me! Math. 27.46. All which do make plaine, that Christ endured more grieuous paines then euer did any.
and that an Angel was sent to Comfort him, Lycia 22.43.44. That his complaint on the cross was, My God, my God, why hast thou forsaken me! Math. 27.46. All which do make plain, that christ endured more grievous pains then ever did any.
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but from the afflictions and sufferings of Gods children, the venome and bitternesse of the curfe is remoued and taken away, in that Christ was made a curse for them.
but from the afflictions and sufferings of God's children, the venom and bitterness of the curfe is removed and taken away, in that christ was made a curse for them.
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as he saith by the Prophet Isai. 57.16. He will not alwaies be wroth, for the Spirit should faile before him, and he hath made the breath, and he doth proportion them to the end of their afflictions.
as he Says by the Prophet Isaiah 57.16. He will not always be wroth, for the Spirit should fail before him, and he hath made the breath, and he does proportion them to the end of their afflictions.
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First on this ground of truth, let euery child of God learne when he lies vnder the hand of God in any affliction, to be led from thence to consider what Christ hath suffered for him.
First on this ground of truth, let every child of God Learn when he lies under the hand of God in any affliction, to be led from thence to Consider what christ hath suffered for him.
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as to be eased of that paine thou couldest with all thine heart wish thy selfe out of the world? let that paine leade thee to consider the infinite paine and torment of Christ his sufferings,
as to be eased of that pain thou Couldst with all thine heart wish thy self out of the world? let that pain lead thee to Consider the infinite pain and torment of christ his sufferings,
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and what he hath suffered for thee and for thy redemption, let it leade thee to consider of thy sinnes, that were the cause of the sufferings of Christ.
and what he hath suffered for thee and for thy redemption, let it lead thee to Consider of thy Sins, that were the cause of the sufferings of christ.
yea that by thy sinnes thou dost as it were put new passions on him, and let that teach thee to make conscience of euery sinne, both in thought, word, and deed.
yea that by thy Sins thou dost as it were put new passion on him, and let that teach thee to make conscience of every sin, both in Thought, word, and deed.
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Againe, is it so that the sufferings of Gods children, though they be sharpe and bitter, yet are they not equall to the sufferings of Christ? Surely then the consideration of this may checke that thought that sometimes ariseth in the hearts of some in the time of their great afflictions:
Again, is it so that the sufferings of God's children, though they be sharp and bitter, yet Are they not equal to the sufferings of christ? Surely then the consideration of this may check that Thought that sometime arises in the hearts of Some in the time of their great afflictions:
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Now if such a thought arise in thine heart in the time of thy great and grieuous afflictions, learne to checke it by calling to mind the bitter passion of the Lord Iesus,
Now if such a Thought arise in thine heart in the time of thy great and grievous afflictions, Learn to check it by calling to mind the bitter passion of the Lord Iesus,
but am I or any one liuing, being but a meere man, able to endure that which Christ endured, he being God and man? It is true indeed, thou art not able to beare what Christ endured,
but am I or any one living, being but a mere man, able to endure that which christ endured, he being God and man? It is true indeed, thou art not able to bear what christ endured,
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Thou art therein also deceiued, for without question those eminent men, Abraham, Iob, Daniel, Dauid, and others whose sufferings the holy Ghost makes exemplarie, were farre more grieuously afflicted then thou art, they were endued with greater strēgth to beare afflictions then thou art,
Thou art therein also deceived, for without question those eminent men, Abraham, Job, daniel, David, and Others whose sufferings the holy Ghost makes exemplary, were Far more grievously afflicted then thou art, they were endued with greater strength to bear afflictions then thou art,
and shining, she shall haue a most pure and glorious vesture put on her. Math. 13.43. Christ himselfe saith, that at the end, The iust shall shine as the Sunne in the kingdome of their Father. Colos. 3.4. the Apostle saith, When Christ which is our life shall appeare, then shall ye also appeare with him in glorie. And 1. Iohn 3.2. We know (saith Saint Iohn) that when he shall appeare, we shall be like him.
and shining, she shall have a most pure and glorious vesture put on her. Math. 13.43. christ himself Says, that At the end, The just shall shine as the Sun in the Kingdom of their Father. Colos 3.4. the Apostle Says, When christ which is our life shall appear, then shall you also appear with him in glory. And 1. John 3.2. We know (Says Faint John) that when he shall appear, we shall be like him.
And indeed it cannot be otherwise, it is the vnchangeable purpose of God it should be so and the Lord Iesus hath made it knowne in that excellent prayer of his, recorded Iohn 17.24.
And indeed it cannot be otherwise, it is the unchangeable purpose of God it should be so and the Lord Iesus hath made it known in that excellent prayer of his, recorded John 17.24.
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the Apostle expresseth it in very waightie but yet in generall termes, 2. Cor. 4.17. A most excellent and an eternall waight of glorie. And for the vse briefly.
the Apostle Expresses it in very weighty but yet in general terms, 2. Cor. 4.17. A most excellent and an Eternal weight of glory. And for the use briefly.
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What an excellent comfort is this to as many as find themselues in the number of Gods chosen? no sooner shall Christ appeare from heauen in his glorie,
What an excellent Comfort is this to as many as find themselves in the number of God's chosen? no sooner shall christ appear from heaven in his glory,
and hold thee not worthie to beare their shoes? Care not for it, remember this to thy comfort, a day will come when thou shalt be honoured before men and Angels,
and hold thee not worthy to bear their shoes? Care not for it, Remember this to thy Comfort, a day will come when thou shalt be honoured before men and Angels,
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and to possesse their soules with a longing desire after the coming of the Lord Iesus to iudgement? Surely the consideration ought to stir them vp to desire that the Lord Iesus would now breake the heauens,
and to possess their Souls with a longing desire After the coming of the Lord Iesus to judgement? Surely the consideration ought to stir them up to desire that the Lord Iesus would now break the heavens,
Come we now to the second generall thing layed before vs in this verse, namely, the limitation of the conformitie to the image of Christ the Sonne of God, in the last words of the verse:
Come we now to the second general thing laid before us in this verse, namely, the limitation of the conformity to the image of christ the Son of God, in the last words of the verse:
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and he is to haue preheminence aboue them in all things, as the Apostle saith in expresse termes, Coloss. 1.18. He is the head of the bodie of the Church, he is the beginning and the first borne of the dead, that in all things he might haue the preheminence:
and he is to have pre-eminence above them in all things, as the Apostle Says in express terms, Coloss. 1.18. He is the head of the body of the Church, he is the beginning and the First born of the dead, that in all things he might have the pre-eminence:
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for indeed, in him dwels all fulnesse, as the Apostle there subioynes, verse 19. both the fulnesse of the Godhead bodily, as we haue it, Col. 2.9. and the fulnesse of grace and truth, as it is, Ioh. 1.14.
for indeed, in him dwells all fullness, as the Apostle there subioynes, verse 19. both the fullness of the Godhead bodily, as we have it, Col. 2.9. and the fullness of grace and truth, as it is, John 1.14.
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It may discouer who they be that teach true and sound doctrine touching the Lord Iesus, namely, those who in their doctrine giue Christ his due honour,
It may discover who they be that teach true and found Doctrine touching the Lord Iesus, namely, those who in their Doctrine give christ his due honour,
The whole doctrine of the Apostle Paul runs on Christ, and is as a goodly building set on Christ the foundation, as himselfe speakes, 1. Corinth. 3.11.
The Whole Doctrine of the Apostle Paul runs on christ, and is as a goodly building Set on christ the Foundation, as himself speaks, 1. Corinth. 3.11.
And no man more aduanced the glorie of Christ then he did. 1. Corinth. 1.24. We preach Christ the power of God, and the wisedome of God. And Chap 2.2. I esteemed to know nothing among you saue Iesus Christ, and him crucified.
And no man more advanced the glory of christ then he did. 1. Corinth. 1.24. We preach christ the power of God, and the Wisdom of God. And Chap 2.2. I esteemed to know nothing among you save Iesus christ, and him Crucified.
& deriue doctrines from thence agreeable to the meaning of the holy Ghost, namely, they who with the Apostle preach Christ with all due respect of his glorie in the worke of redemption and saluation,
& derive doctrines from thence agreeable to the meaning of the holy Ghost, namely, they who with the Apostle preach christ with all due respect of his glory in the work of redemption and salvation,
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How do they impeach the honour of Christ, and rob him of his glorie, and derogate from him in regard of his Kingly, Priestly, and Protheticall office? I might shew it in diuers particulars: to instance but in one;
How do they impeach the honour of christ, and rob him of his glory, and derogate from him in regard of his Kingly, Priestly, and Protheticall office? I might show it in diverse particulars: to instance but in one;
and make them their mediatours betweene God & themselues, yea they blasphemously call the virgin Marie Mediatrix, the mother of grace and fountaine of mercie,
and make them their mediators between God & themselves, yea they blasphemously call the Virgae Marry Mediatrix, the mother of grace and fountain of mercy,
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Now further, in that the Apostle here saith, that Christ the Sonne of God is as the first borne among many brethren, that is, among those that are the sonnes of God by adoption, who are many being considered by themselues, we are giuen to vnderstand thus much.
Now further, in that the Apostle Here Says, that christ the Son of God is as the First born among many brothers, that is, among those that Are the Sons of God by adoption, who Are many being considered by themselves, we Are given to understand thus much.
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and there is that relation betweene Christ and all true beleeuers, that there is betweene the elder brother or first borne brother, and the yonger brethren.
and there is that Relation between christ and all true believers, that there is between the elder brother or First born brother, and the younger brothers.
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when one told Christ that his mother & his brethren stood without desiring to speak with him, the text saith, He stretched forth his hand toward his disciples and said,
when one told christ that his mother & his brothers stood without desiring to speak with him, the text Says, He stretched forth his hand towards his Disciples and said,
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As if he had said, Whosoeuer they be that truly beleeue in me, and shew forth the power of their faith in holy obedience to the will of my Father, they are my brethren, and sisters, and mother. And we find, Mat. 25.40. it is said, that Christ shall say at the day of iudgement to them on his right hand, In as much as they did good to the least of his brethren, they did it to him:
As if he had said, Whosoever they be that truly believe in me, and show forth the power of their faith in holy Obedience to the will of my Father, they Are my brothers, and Sisters, and mother. And we find, Mathew 25.40. it is said, that christ shall say At the day of judgement to them on his right hand, In as much as they did good to the least of his brothers, they did it to him:
accounting true beleeuers to whom any good is done, as his brethren. And Hebr. 2.11. it is said, He is not ashamed to call them brethren. And Psal. 22.22. it is thus prophecied and foretold of Christ, I will declare thy name to my brethren.
accounting true believers to whom any good is done, as his brothers. And Hebrew 2.11. it is said, He is not ashamed to call them brothers. And Psalm 22.22. it is thus prophesied and foretold of christ, I will declare thy name to my brothers.
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But yet know, that we mistake stake not the matter, that the brotherhood that is betweene Christ and tine beleeuers is not carnall, it is not in regard of the flesh:
But yet know, that we mistake stake not the matter, that the brotherhood that is between christ and tine believers is not carnal, it is not in regard of the Flesh:
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and in that respect became like to vs in all things, sinne onely excepted, yet is it not in respect of flesh and bloud that true beleeuers are brethren to Christ,
and in that respect became like to us in all things, sin only excepted, yet is it not in respect of Flesh and blood that true believers Are brothers to christ,
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and in that respect are true beleeuers brethren to Christ, and there is that neare relation betweene Christ and al true beleeuers, that there is betweene the elder brother and the yonger brethren.
and in that respect Are true believers brothers to christ, and there is that near Relation between christ and all true believers, that there is between the elder brother and the younger brothers.
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in that he is a true beleeuer he is brother to the Sonne of God the great Lord of heauen and earth, which is a greater honour to him then if he were brother to the greatest Monarch in the world.
in that he is a true believer he is brother to the Son of God the great Lord of heaven and earth, which is a greater honour to him then if he were brother to the greatest Monarch in the world.
for indeed it is the fault of some that would be held to be true beleeuers and of the brotherhood of Christ, to pull backe and to shrinke when it is said to them in derision, you are one of the brotherhood.
for indeed it is the fault of Some that would be held to be true believers and of the brotherhood of christ, to pull back and to shrink when it is said to them in derision, you Are one of the brotherhood.
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no, no, thou hast cause to boast of it with an holy boasting, and to professe it openly to the face of the proudest, that thou art one of them that they in scorne and derision call holy brethren,
no, no, thou hast cause to boast of it with an holy boasting, and to profess it openly to the face of the proudest, that thou art one of them that they in scorn and derision call holy brothers,
and that in the middest of the rout of the wicked and prophane, he will be ashamed of thee when he comes in the glorie of his Father with the holy Angels. Againe, for a second vse:
and that in the midst of the rout of the wicked and profane, he will be ashamed of thee when he comes in the glory of his Father with the holy Angels. Again, for a second use:
is it so that all true beleeuers are brethren to Christ, and there is that relation betweene him and them, that there is betweene the elder brother and the yonger brethren? How then darest thou, whosoeuer thou art, offer the least wrong,
is it so that all true believers Are brothers to christ, and there is that Relation between him and them, that there is between the elder brother and the younger brothers? How then Darest thou, whosoever thou art, offer the least wrong,
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is it so that all true beleeuers are brethren to Christ, and there is that relation betweene him and them, that there is betweene the elder brother and the yonger brethren? Then here is matter of great comfort for thee that art a poore despised and distressed child of God, cheare vp thy selfe in this, thou art brother to the Sonne of God the Lord Iesus,
is it so that all true believers Are brothers to christ, and there is that Relation between him and them, that there is between the elder brother and the younger brothers? Then Here is matter of great Comfort for thee that art a poor despised and distressed child of God, cheer up thy self in this, thou art brother to the Son of God the Lord Iesus,
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It is not thy affliction that can diuide betweene him and thee, and make him hide his face from thee, he will not be ashamed to call thee brother when thou art plonged into the deepest distresse.
It is not thy affliction that can divide between him and thee, and make him hide his face from thee, he will not be ashamed to call thee brother when thou art plunged into the Deepest distress.
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And in the next place, in that such as are the sonnes of God by adoption, are here styled by the name of brethren, we may easily see, that this is a title that belongs to all true beleeuers, that they are brethren:
And in the next place, in that such as Are the Sons of God by adoption, Are Here styled by the name of brothers, we may Easily see, that this is a title that belongs to all true believers, that they Are brothers:
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they are not onely brethren to Christ, but they are also brethren one to another. So saith Christ himselfe, Matth. 23.8. speaking to his disciples, saith he, All ye are brethren. And it is an vsuall thing with the Apostles in their writings to style true beleeuers by the name and title of brethren. Rom. 1.13. Now my brethren, I would that ye should not be ignorant. And Chap. 7.1. Know ye not brethren. Chap. 10.1. Brethren, my hearts desire, &c. And so in many places of his Epistles. Coloss. 4.15. saith the Apostle, Salute the brethren which are of Laodicea.
they Are not only brothers to christ, but they Are also brothers one to Another. So Says christ himself, Matthew 23.8. speaking to his Disciples, Says he, All you Are brothers. And it is an usual thing with the Apostles in their writings to style true believers by the name and title of brothers. Rom. 1.13. Now my brothers, I would that you should not be ignorant. And Chap. 7.1. Know you not brothers. Chap. 10.1. Brothers, my hearts desire, etc. And so in many places of his Epistles. Coloss. 4.15. Says the Apostle, Salute the brothers which Are of Laodicea.
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It were easie to adde many other places where true beleeuers are styled by the name and title of brethren, plainly shewing that they are as brethren one to another,
It were easy to add many other places where true believers Are styled by the name and title of brothers, plainly showing that they Are as brothers one to Another,
and are in as neare relation one to another as naturall brethren, yea true beleeuers stand in a more neare relation one to another then naturall brethren do:
and Are in as near Relation one to Another as natural brothers, yea true believers stand in a more near Relation one to Another then natural brothers do:
They are knit together into one bodie by the bond of the Spirit, as the Apostle saith, 1. Corinth. 12.13. By one Spirit we are all baptized into one bodie.
They Are knit together into one body by the bound of the Spirit, as the Apostle Says, 1. Corinth. 12.13. By one Spirit we Are all baptised into one body.
and to loue one another as brethren, euen to loue one another heartily and mutually, for so do naturall brethren, vnlesse they degenerate and grow out of kind.
and to love one Another as brothers, even to love one Another heartily and mutually, for so do natural brothers, unless they degenerate and grow out of kind.
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And so it was euer held odious amongst the very heathen, and a growing out of kind for men in nature nearely conioyned, to be farre disioyned one from another in affection:
And so it was ever held odious among the very heathen, and a growing out of kind for men in nature nearly conjoined, to be Far disjoined one from Another in affection:
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and much more odious is it for such as are conioyned by the bond of the same Spirit to be disioyned one from another in inward affection of the heart.
and much more odious is it for such as Are conjoined by the bound of the same Spirit to be disjoined one from Another in inward affection of the heart.
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Moses vsed no other argument to accord two Hebrews that were at discord, as we haue it, Act. 7.26. Sirs, ye are brethren, why do ye wrong one another? And it is the exhortation of the Apostle, Rom. 12.10. Be affectioned to loue one another with brotherly loue. And 1. Pet. 3.8.
Moses used no other argument to accord two Hebrews that were At discord, as we have it, Act. 7.26. Sirs, you Are brothers, why do you wrong one Another? And it is the exhortation of the Apostle, Rom. 12.10. Be affectioned to love one Another with brotherly love. And 1. Pet. 3.8.
for he is our brother and our flesh, verse 27. Let then this lesson so often vrged and pressed in the Scripture, be learned by all of vs that professe our selues true beleeuers, in that respect we are brethren;
for he is our brother and our Flesh, verse 27. Let then this Lesson so often urged and pressed in the Scripture, be learned by all of us that profess our selves true believers, in that respect we Are brothers;
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yea let all of vs that professe fellowship & communion of the Spirit, consider yt we haue one God to our Father, one Church to our mother, Christ our elder brother,
yea let all of us that profess fellowship & communion of the Spirit, Consider that we have one God to our Father, one Church to our mother, christ our elder brother,
and yt we are begotten of the same immortal seed, nourished with the same milke of the word, drink of the same cup, eate of the same bread in the Sacrament,
and that we Are begotten of the same immortal seed, nourished with the same milk of the word, drink of the same cup, eat of the same bred in the Sacrament,
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Yea remember we that brotherly loue is the badge and cognisance of Christ his disciples, Ioh. 13.35. By this shall all men know that ye are my disciples, if ye haue loue one to another.
Yea Remember we that brotherly love is the badge and cognisance of christ his Disciples, John 13.35. By this shall all men know that you Are my Disciples, if you have love one to Another.
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Yea consider we that brotherly loue is a thing not onely taught by precept, but also inwardly taught and implanted in the hearts of all that are partakers of the Spirit of God.
Yea Consider we that brotherly love is a thing not only taught by precept, but also inwardly taught and implanted in the hearts of all that Are partakers of the Spirit of God.
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Marke what the Apostle saith, 1. Thes. 4.9. Touching brotherly loue ye need not that I write vnto you, why so? for ye are taught of God to loue one another.
Mark what the Apostle Says, 1. Thebes 4.9. Touching brotherly love you need not that I write unto you, why so? for you Are taught of God to love one Another.
If brotherly loue be a lesson taught by the Spirit of God, who then is the teacher of deadly hatred? who puts into any man or woman swelling and heart-burning against their brerhren? are these lessons taught of Gods Spirit? No, no, he is the God of peace and loue,
If brotherly love be a Lesson taught by the Spirit of God, who then is the teacher of deadly hatred? who puts into any man or woman swelling and heartburning against their brerhren? Are these Lessons taught of God's Spirit? No, no, he is the God of peace and love,
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these are the teachings of the diuell himselfe, and take we heed of them, yea take thou heed whosoeuer thou art, that thy heart be not estranged and drawne away in the affections of it from others in whom thou maist discerne the image of God,
these Are the teachings of the Devil himself, and take we heed of them, yea take thou heed whosoever thou art, that thy heart be not estranged and drawn away in the affections of it from Others in whom thou Mayest discern the image of God,
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How darest thou professing the true feare of God, preferre a Preacher that in his teaching derogates from the infinite merit of Christ his death, his suffering being of infinite merit,
How Darest thou professing the true Fear of God, prefer a Preacher that in his teaching derogates from the infinite merit of christ his death, his suffering being of infinite merit,
because the person that suffered was both God and man, when it is said that the Church was purchased with the bloud of God, Acts 20.28? how darest thou preferre such a Preacher before one who is sound and faithfull in his teaching,
Because the person that suffered was both God and man, when it is said that the Church was purchased with the blood of God, Acts 20.28? how Darest thou prefer such a Preacher before one who is found and faithful in his teaching,
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because haply he tels thee, and offers to make it good, that in the foure Euangelists there is not a word of Church-gouernment? Surely thy hard censuring of such a man is either out of thy weakenesse of iudgement,
Because haply he tells thee, and offers to make it good, that in the foure Evangelists there is not a word of Church-government? Surely thy hard censuring of such a man is either out of thy weakness of judgement,
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and labour thou to be knit to all that truly feare God, and beare the image of God in a measure of true holinesse, in the true loue and affection of thine heart,
and labour thou to be knit to all that truly Fear God, and bear the image of God in a measure of true holiness, in the true love and affection of thine heart,
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And if we be not thus affected with the troubles and afflictions of the Church and people of God, it is a signe we are not of the same brotherhood with them: let it be thought on.
And if we be not thus affected with the Troubles and afflictions of the Church and people of God, it is a Signen we Are not of the same brotherhood with them: let it be Thought on.
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The answer of God to Eliah when he complained that he was left alone, recorded by the Apostle, Rom. 11.4. was, that he had reserued vnto himselfe seuen thousand which had not bowed the knee to Baall. Reuel. 7.4. we reade that the number of them that were sealed of the tribes of the children of Israell was an hundred and foure and fortie thousand.
The answer of God to Elijah when he complained that he was left alone, recorded by the Apostle, Rom. 11.4. was, that he had reserved unto himself seuen thousand which had not bowed the knee to Baal. Revel. 7.4. we read that the number of them that were sealed of the tribes of the children of Israel was an hundred and foure and fortie thousand.
and for the magnifying and setting out of the greatnesse of Gods mercie. Obiection. Christ saith, Matth. 7.14. The gate is straite, and the way narrow that leadeth vnto life, and few there be that finde it:
and for the magnifying and setting out of the greatness of God's mercy. Objection. christ Says, Matthew 7.14. The gate is strait, and the Way narrow that leads unto life, and few there be that find it:
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Christ here speakes comparatiuely, that in comparison of the wicked they are but few, (and therefore vniuersalitie or multitude is no good note of the Church,) but simply considered by themselues, they are many.
christ Here speaks comparatively, that in comparison of the wicked they Are but few, (and Therefore universality or multitude is no good note of the Church,) but simply considered by themselves, they Are many.
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and when idolatrie, superstition, open wickednesse and prophanenesse, bloudie persecutions and slaughters do ouerspread all, let vs not then thinke that Gods Church is quite ouer-turned and come to vtter ruine.
and when idolatry, Superstition, open wickedness and profaneness, bloody persecutions and slaughters do overspread all, let us not then think that God's Church is quite overturned and come to utter ruin.
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and do truly beleeue in Christ, and truly feare the Lords and the Church of God shall neuer be brought to such a scantling in the most difficult times,
and do truly believe in christ, and truly Fear the lords and the Church of God shall never be brought to such a scantling in the most difficult times,
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but that there shall be many thousands which shall worship God in spirit and truth. The Church of God can neuer vtterly faile: Christ hath promised, Matth. 16.18. that the gates of hell shall neuer be able to ouercome it.
but that there shall be many thousands which shall worship God in Spirit and truth. The Church of God can never utterly fail: christ hath promised, Matthew 16.18. that the gates of hell shall never be able to overcome it.
euen from the first ground and beginning, and the first cause of it, to the thing it selfe, their full and perfect glorification in heauen. And the argument stands thus.
even from the First ground and beginning, and the First cause of it, to the thing it self, their full and perfect glorification in heaven. And the argument Stands thus.
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and in the accomplishment of his owne eternall purpose, in that order that he hath appointed, by adding one degree of the manifestation of his loue and of the accomplishment of his owne purpose to another:
and in the accomplishment of his own Eternal purpose, in that order that he hath appointed, by adding one degree of the manifestation of his love and of the accomplishment of his own purpose to Another:
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Now in this verse, for the generall matter of it, the Apostle layes downe foure effects by which God doth witnesse his eternall loue to his chosen, which are set downe as foure steps or degrees by which Gods chosen ascend and climbe vp to their blessednesse in heauen,
Now in this verse, for the general matter of it, the Apostle lays down foure effects by which God does witness his Eternal love to his chosen, which Are Set down as foure steps or Degrees by which God's chosen ascend and climb up to their blessedness in heaven,
Moreouer whom he predestinate. I shewed you in the verse foregoing what is the meaning of the word predestinate, namely, to appoint a thing to a certaine end aforehand,
Moreover whom he predestinate. I showed you in the verse foregoing what is the meaning of the word predestinate, namely, to appoint a thing to a certain end aforehand,
In the verse foregoing the Apostle saith, Whom he knew before, he predestinate them to be made like to the image of his Sonne: that is, in heauenly glorie:
In the verse foregoing the Apostle Says, Whom he knew before, he predestinate them to be made like to the image of his Son: that is, in heavenly glory:
And therefore it must be vnderstood of predestination to life and glorie in heauen, and so the meaning of the Apostle is, whom the Lord before all times fore-appointed and fore-ordained to life and glorie in heauen, Them also he called. The word called was before expounded verse 28. and I there shewed that some are called,
And Therefore it must be understood of predestination to life and glory in heaven, and so the meaning of the Apostle is, whom the Lord before all times fore-appointed and foreordained to life and glory in heaven, Them also he called. The word called was before expounded verse 28. and I there showed that Some Are called,
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And whom he hath thus called, them also he iustified, The word iustifie hath many acceptions, I will not trouble you with them, it is here to be taken as a terme fetcht from courts of iustice,
And whom he hath thus called, them also he justified, The word justify hath many acceptions, I will not trouble you with them, it is Here to be taken as a term fetched from Courts of Justice,
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and it is opposed to condemning: so the Apostle himselfe makes opposition, verse 33.34. It is God that iustifieth, who shall condemne? and so it signifieth to acquit and to absolue in iudgement.
and it is opposed to condemning: so the Apostle himself makes opposition, verse 33.34. It is God that Justifieth, who shall condemn? and so it signifies to acquit and to absolve in judgement.
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When therefore the Apostle saith, them also he iustifieth, it is as if he had said, them also he acquitteth and absolueth both from the guilt and punishment of all their sinnes,
When Therefore the Apostle Says, them also he Justifieth, it is as if he had said, them also he acquitteth and absolveth both from the guilt and punishment of all their Sins,
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and apprehended by faith, as the Apostle saith, Rom. 4.5.6. To him that beleeueth in him that iustifieth the vngodly, his faith is counted for righteousnesse:
and apprehended by faith, as the Apostle Says, Rom. 4.5.6. To him that Believeth in him that Justifieth the ungodly, his faith is counted for righteousness:
as Dauid declareth the blessednesse of the man to whom God imputeth righteousnesse. And 2. Corinth. 5.21. the Apostle affirmes, that Christ was made sinne for vs, who knew no sinne, that we might be made the righteousnesse of God in him.
as David Declareth the blessedness of the man to whom God imputeth righteousness. And 2. Corinth. 5.21. the Apostle affirms, that christ was made sin for us, who knew no sin, that we might be made the righteousness of God in him.
But the Lord doth make his chosen fully glorious in the life to come in heauen, by making them there perfectly holy, their glorification in heauen being their sanctification consummate and made perfect,
But the Lord does make his chosen Fully glorious in the life to come in heaven, by making them there perfectly holy, their glorification in heaven being their sanctification consummate and made perfect,
Moreouer, whom the Lord before all times fore-appointed and fore-ordained to life and glorie in heauen, they also are by him in time effectually called, they are effectually wrought on by his holy Spirit,
Moreover, whom the Lord before all times fore-appointed and foreordained to life and glory in heaven, they also Are by him in time effectually called, they Are effectually wrought on by his holy Spirit,
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Now in that the Apostle here and in the verse foregoing speakes of Gods predestination, of his fore-appointing some to life and glorie in heauen, I might stand to shew that the doctrine of Gods predestination is a doctrine that ou••t to be published and made knowne to Gods people.
Now in that the Apostle Here and in the verse foregoing speaks of God's predestination, of his fore-appointing Some to life and glory in heaven, I might stand to show that the Doctrine of God's predestination is a Doctrine that ou••t to be published and made known to God's people.
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yea it makes men set themselues seriously and chearfully to do good duties, and they neuer do good workes with such alacritie as when they know and beleeue that God in his eternall loue towards them hath freely predestinated them to life and glorie.
yea it makes men Set themselves seriously and cheerfully to do good duties, and they never do good works with such alacrity as when they know and believe that God in his Eternal love towards them hath freely predestinated them to life and glory.
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but I will not stand on that. One point I will touch in a word, we see the Apostle here makes not the act of Gods predestination to life and glorie in heauen vniuersall,
but I will not stand on that. One point I will touch in a word, we see the Apostle Here makes not the act of God's predestination to life and glory in heaven universal,
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it is not common to all men and women in the world, the Lord hath not from euerlasting fore-appointed all and euerie man and woman in the world to eternall life and saluation, Gods election to life and glorie is not vniuersall. Act. 13.48. it is said, As many as were ordained to eternall life beleeued:
it is not Common to all men and women in the world, the Lord hath not from everlasting fore-appointed all and every man and woman in the world to Eternal life and salvation, God's election to life and glory is not universal. Act. 13.48. it is said, As many as were ordained to Eternal life believed:
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thereby implying, that some were ordained to eternall life, and some were not. Rom. 9.22.23. the Apostle makes knowne that some were vessels of Gods mercie prepared to glorie, and others were vessels of Gods wrath prepared to destruction. Ephes. 1.4.5.
thereby implying, that Some were ordained to Eternal life, and Some were not. Rom. 9.22.23. the Apostle makes known that Some were vessels of God's mercy prepared to glory, and Others were vessels of God's wrath prepared to destruction. Ephesians 1.4.5.
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and to other true beleeuers, and saith, God hath chosen vs in Christ before the foundation of the world, that we should be holy and without blame before him in loue:
and to other true believers, and Says, God hath chosen us in christ before the Foundation of the world, that we should be holy and without blame before him in love:
and by both, and that in respect of man, which could not haue bene if all and euerie man in the world had bene fore-appointed to life and glory in heauen;
and by both, and that in respect of man, which could not have be if all and every man in the world had be fore-appointed to life and glory in heaven;
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And therefore doubtlesse it is a certaine truth, that Gods predestination to life and glorie in heauen is not vniuersall, it reacheth not to all and euery man and woman in the world. And for vse.
And Therefore doubtless it is a certain truth, that God's predestination to life and glory in heaven is not universal, it reaches not to all and every man and woman in the world. And for use.
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First, this truth serues to discouer the errour of that opinion held by some, that the worke of redemption wrought by Christ is vniuersall, that Christ died for all generally without exception of any,
First, this truth serves to discover the error of that opinion held by Some, that the work of redemption wrought by christ is universal, that christ died for all generally without exception of any,
and that quoad efficatiam realem, and not onely quoad sufficientiam praetij: and that some notwithstanding are not saued, they say it is through their owne default, because they will not.
and that quoad efficatiam realem, and not only quoad sufficientiam praetij: and that Some notwithstanding Are not saved, they say it is through their own default, Because they will not.
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Besides the errour of this position, it making the sinne of man, death and hell, stronger then Christ, at least Gods purpose variable and subiect to mans will, which are foule errours.
Beside the error of this position, it making the sin of man, death and hell, Stronger then christ, At least God's purpose variable and Subject to men will, which Are foul errors.
For the Scripture is plaine that Christ died onely for Gods elect, and that he is the Sauiour of his Church and of his bodie, Ephe. 5.23. and that he onely redeemed his Church by his bloud, Act. 20.28. I know the exceptiō of ye Arminians, His Church say they, that is, his visible Church, wherein are elect & reprobate, beleeuers & vnbeleeuers.
For the Scripture is plain that christ died only for God's elect, and that he is the Saviour of his Church and of his body, Ephes 5.23. and that he only redeemed his Church by his blood, Act. 20.28. I know the exception of the Arminians, His Church say they, that is, his visible Church, wherein Are elect & Reprobate, believers & unbelievers.
is it so that the act of Gods predestination to life and glorie is not vniuersall? Did not God from euerlasting fore-appoint euerie man and woman in the world to life and saluation? Surely then the Anabaptists are deceiued,
is it so that the act of God's predestination to life and glory is not universal? Did not God from everlasting foreappoint every man and woman in the world to life and salvation? Surely then the Anabaptists Are deceived,
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and they say, Gods eternall election is Gods eternall purpose and decree to elect such persons to life and saluation in whom he findeth faith and obedience;
and they say, God's Eternal election is God's Eternal purpose and Decree to elect such Persons to life and salvation in whom he finds faith and Obedience;
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Where do they finde in all the booke of God such a distinction, let them shew it if they can? In what Gospell is it written, Beleeue and obey the Gospell and thou shalt be actually elected? Indeed we find it written in the Gospell, Beleeue and obey the Gospell and thou shalt be saued.
Where do they find in all the book of God such a distinction, let them show it if they can? In what Gospel is it written, Believe and obey the Gospel and thou shalt be actually elected? Indeed we find it written in the Gospel, Believe and obey the Gospel and thou shalt be saved.
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God indeed decreed with himselfe to saue through Christ all them that do beleeue, but their beleeuing is not before Gods actuall chusing of them to life and saluation, that we find not in any place of Scripture,
God indeed decreed with himself to save through christ all them that do believe, but their believing is not before God's actual choosing of them to life and salvation, that we find not in any place of Scripture,
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In regard they expound it, that God did purpose and decree before the creation to elect to saluation such persons in whom he should find faith and obedience, this being their meaning their position doth exceedingly derogate from the all-sufficiencie of God,
In regard they expound it, that God did purpose and Decree before the creation to elect to salvation such Persons in whom he should find faith and Obedience, this being their meaning their position does exceedingly derogate from the All-sufficiency of God,
as if the Lord who is infinite in wisedome, in will, and power, should thus demurre with himselfe, I purpose if hereafter I shall finde in men faith and obedience to the Gospell, to chuse them to life and saluation, otherwise not.
as if the Lord who is infinite in Wisdom, in will, and power, should thus demur with himself, I purpose if hereafter I shall find in men faith and Obedience to the Gospel, to choose them to life and salvation, otherwise not.
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and how doth this derogate from the absolute will of God, and from the good pleasure of God, which is the supreame cause of Gods predestination to life and saluation, as Ephes. 1.5.
and how does this derogate from the absolute will of God, and from the good pleasure of God, which is the supreme cause of God's predestination to life and salvation, as Ephesians 1.5.
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Now for the places of Scripture they bring to proue that God did purpose and decree before the creation of the world to saue all persons in whom he should find faith and obedience, they are not worthy the answering, they do fearefully abuse and peruert the Scripture, they bring that, Act. 17.28.
Now for the places of Scripture they bring to prove that God did purpose and Decree before the creation of the world to save all Persons in whom he should find faith and Obedience, they Are not worthy the answering, they do fearfully abuse and pervert the Scripture, they bring that, Act. 17.28.
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and their opinion touching Gods eternall election to life and saluation, cannot stand with the doctrine now deliuered, that the act of Gods predestination to life and glorie is not vniuersall and common to all men and women in the world.
and their opinion touching God's Eternal election to life and salvation, cannot stand with the Doctrine now Delivered, that the act of God's predestination to life and glory is not universal and Common to all men and women in the world.
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how I say are they bound to admire and to magnifie the free loue of God towards them? Surely that free loue of God can neuer be sufficiently aduanced and extolled:
how I say Are they bound to admire and to magnify the free love of God towards them? Surely that free love of God can never be sufficiently advanced and extolled:
and did he passe by others intending to glorifie himself in their iust punishment? How then canst thou sufficiently admire and magnifie the free loue of God towards thee? If the Lord had fore-appointed and fore-ordained all men and women to life and glorie, it had bene an infinite-mercie of God,
and did he pass by Others intending to Glorify himself in their just punishment? How then Canst thou sufficiently admire and magnify the free love of God towards thee? If the Lord had fore-appointed and foreordained all men and women to life and glory, it had be an infinite-mercie of God,
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and whom he called, them also he iustified. He makes knowne to vs, that betweene predestination and glorification, there comes vocation and iustification,
and whom he called, them also he justified. He makes known to us, that between predestination and glorification, there comes vocation and justification,
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That as God hath predestinate some, and fore-appointed them to life and saluation, so he hath predestinate them to be called and iustified before they come to that life and glorie.
That as God hath predestinate Some, and fore-appointed them to life and salvation, so he hath predestinate them to be called and justified before they come to that life and glory.
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and to make holy before they come to enioy that saluation. That is a cleare text to this purpose, Ephes. 1.4. God hath chosen vs (saith the Apostle) in Christ before the foundation of the world, that we should be holy and without blame before him in loue. 1. Pet. 1.2. the Apostle affirmes of them to whom he writ, that they were elect according to the foreknowledge of God the Father vnto sanctification of the Spirit, through obedience and sprinkling of the bloud of Iesus Christ. And 2. Thes. 2.13.
and to make holy before they come to enjoy that salvation. That is a clear text to this purpose, Ephesians 1.4. God hath chosen us (Says the Apostle) in christ before the Foundation of the world, that we should be holy and without blame before him in love. 1. Pet. 1.2. the Apostle affirms of them to whom he writ, that they were elect according to the foreknowledge of God the Father unto sanctification of the Spirit, through Obedience and sprinkling of the blood of Iesus christ. And 2. Thebes 2.13.
the Apostle speakes thus of the beleeuing Thessalonians, that God had from the beginning chosen them to saluation through sanctification of the Spirit, and the faith of truth.
the Apostle speaks thus of the believing Thessalonians, that God had from the beginning chosen them to salvation through sanctification of the Spirit, and the faith of truth.
It is then a cleare point, that whomsoeuer the Lord hath fore-appointed and fore-ordained to life and glorie, he hath also appointed them in time to be called,
It is then a clear point, that whomsoever the Lord hath fore-appointed and foreordained to life and glory, he hath also appointed them in time to be called,
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Because as the Lord hath ordained his chosen to an end, namely their glorification, so hath he also ordained them to be made meete and fit for that end,
Because as the Lord hath ordained his chosen to an end, namely their glorification, so hath he also ordained them to be made meet and fit for that end,
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and hath ordained such meanes as shall effectually worke for the fitting of them thereunto: and those meanes are, effectuall vocation, iustification, and sanctification:
and hath ordained such means as shall effectually work for the fitting of them thereunto: and those means Are, effectual vocation, justification, and sanctification:
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and saith, Whom the Lord hath predestinate, them also he called, we may gather some speciall points of instruction, I will speake of them in order. First this.
and Says, Whom the Lord hath predestinate, them also he called, we may gather Some special points of instruction, I will speak of them in order. First this.
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That Gods chosen shall vndoubtedly be in time effectually called, Gods effectuall calling followes necessarily on predestination to life and saluation.
That God's chosen shall undoubtedly be in time effectually called, God's effectual calling follows necessarily on predestination to life and salvation.
All those that belong to election of grace, and are in Gods eternall purpose fore-appointed to life and saluation, shall assuredly in time be effectually wrought on by the word and Spirit of God,
All those that belong to election of grace, and Are in God's Eternal purpose fore-appointed to life and salvation, shall assuredly in time be effectually wrought on by the word and Spirit of God,
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they must be brought, or they shall certainly be brought to heare my voyce, and to yeeld obedience to it. And verse 26.27. saith he to the Iewes, Ye beleeue not, for ye are not of my sheepe;
they must be brought, or they shall Certainly be brought to hear my voice, and to yield Obedience to it. And verse 26.27. Says he to the Iewes, You believe not, for you Are not of my sheep;
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and they shall certainly beleeue in me, and yeeld obedience to my voyce and call. 2. Thes. 2. the Apostle hauing spoken thus of the beleeuing Thessalonians, verse 13. that God had from the beginning chosen them to saluation through sanctification of the Spirit, and faith of truth, he subioynes verse 14. Whereunto he called you by our Gospell, to obtaine the glorie of our Lord Iesus Christ.
and they shall Certainly believe in me, and yield Obedience to my voice and call. 2. Thebes 2. the Apostle having spoken thus of the believing Thessalonians, verse 13. that God had from the beginning chosen them to salvation through sanctification of the Spirit, and faith of truth, he subioynes verse 14. Whereunto he called you by our Gospel, to obtain the glory of our Lord Iesus christ.
And we find it euidenced and made good in many other places of Scripture, that Gods effectuall calling followes necessarily, and certainly on his predestination.
And we find it evidenced and made good in many other places of Scripture, that God's effectual calling follows necessarily, and Certainly on his predestination.
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That all those that belong to Gods election, and are in his eternall purpose fore-appointed to life and saluation, shall certainly in time be effectually wrought on by the word and Spirit of God,
That all those that belong to God's election, and Are in his Eternal purpose fore-appointed to life and salvation, shall Certainly in time be effectually wrought on by the word and Spirit of God,
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and there is no difference betweene them, either in inward disposition or outward carriage, till the Lord make it by the worke of his Spirit and grace,
and there is no difference between them, either in inward disposition or outward carriage, till the Lord make it by the work of his Spirit and grace,
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and therefore effectuall calling must needs follow on his predestination, and all that belong to Gods election shall assuredly be effectually wrought on by the word and Spirit of God,
and Therefore effectual calling must needs follow on his predestination, and all that belong to God's election shall assuredly be effectually wrought on by the word and Spirit of God,
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But some will say, how can infants that belong to Gods election, and dying in their infancie, in their child-hood, be effectually called, they cannot heare the voyce of God in the ministrie of his word, they cannot vnderstand it:
But Some will say, how can Infants that belong to God's election, and dying in their infancy, in their childhood, be effectually called, they cannot hear the voice of God in the Ministry of his word, they cannot understand it:
I answer, the Lord is neither tyed to meanes, nor alwayes to one and the same manner of working, the predestinate infants dying in their infancie, are vndoubtedly wrought on by the holy Spirit of God, and are effectually called:
I answer, the Lord is neither tied to means, nor always to one and the same manner of working, the predestinate Infants dying in their infancy, Are undoubtedly wrought on by the holy Spirit of God, and Are effectually called:
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But those infants are not called after the same manner that persons of discretion and yeares are, their inward and effectuall calling is by some vnutterable worke of the holy Spirit of God not knowne to vs. But here a question will be further moued.
But those Infants Are not called After the same manner that Persons of discretion and Years Are, their inward and effectual calling is by Some unutterable work of the holy Spirit of God not known to us But Here a question will be further moved.
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whether they can then withstand the grace of Gods Spirit, and altogether reiect that grace or no? If either the Papists or the Anabaptists answer this question, they will tell you they may; but they are both deceiued.
whither they can then withstand the grace of God's Spirit, and altogether reject that grace or no? If either the Papists or the Anabaptists answer this question, they will tell you they may; but they Are both deceived.
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And this being a truth, that Gods effectuall calling followeth certainly and necessarily on his predestination to life and saluation, and that all that belong to Gods election shall assuredly in time be effectually called;
And this being a truth, that God's effectual calling follows Certainly and necessarily on his predestination to life and salvation, and that all that belong to God's election shall assuredly in time be effectually called;
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then this must teach vs in the first place, to take heed of preposterous and rash iudgement touching wicked and vngodly persons, we must take heed we giue not our definitiue sentence of some wicked and vngodly men,
then this must teach us in the First place, to take heed of preposterous and rash judgement touching wicked and ungodly Persons, we must take heed we give not our definitive sentence of Some wicked and ungodly men,
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for the Lord can (in his appointed time) call him home, and if he belong to his eternall election, he will assuredly in his good time conuert and turne him, and call him effectually.
for the Lord can (in his appointed time) call him home, and if he belong to his Eternal election, he will assuredly in his good time convert and turn him, and call him effectually.
and from all goodnesse? How farre was he carried in furie and rage against the Church and people of God? How did he thirst after the bloud of the Saints, Acts 9.1? It is said, that he breathed out threatenings and slaughter against the disciples of the Lord:
and from all Goodness? How Far was he carried in fury and rage against the Church and people of God? How did he thirst After the blood of the Saints, Acts 9.1? It is said, that he breathed out threatenings and slaughter against the Disciples of the Lord:
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Is it so that Gods chosen shall vndoubtedly in time be effectually called? then this doth warrant to vs the offer of the meanes of calling, the ministrie and preaching of the word, to rebellious sinners.
Is it so that God's chosen shall undoubtedly in time be effectually called? then this does warrant to us the offer of the means of calling, the Ministry and preaching of the word, to rebellious Sinners.
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But alas, if all rebellious sinners should be shut out from the meanes, how then should such amongst them as belong to Gods election be effectually called? We may & we ought to offer to them the meanes of working good on their soules, both in publicke and priuate, following the rule of the Apostle, 2. Tim. 2.25. Instructing them with meeknesse, and suffering them with patience, prouing if God at any time will call them to repentance.
But alas, if all rebellious Sinners should be shut out from the means, how then should such among them as belong to God's election be effectually called? We may & we ought to offer to them the means of working good on their Souls, both in public and private, following the Rule of the Apostle, 2. Tim. 2.25. Instructing them with meekness, and suffering them with patience, proving if God At any time will call them to Repentance.
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so when the Lord sends his ministers and meanes of grace to a place, it is a signe he hath some there to be gathered and to be brought home to himselfe;
so when the Lord sends his Ministers and means of grace to a place, it is a Signen he hath Some there to be gathered and to be brought home to himself;
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and thou shalt not withstand the power of his grace, it shall certainly worke on thee, the Lord will enlighten thy mind, alter thy will, change thy affections,
and thou shalt not withstand the power of his grace, it shall Certainly work on thee, the Lord will enlighten thy mind, altar thy will, change thy affections,
is it so that Gods effectuall calling followes necessarily on his predestination to life and saluation, and whom the Lord hath fore-appointed to life and saluati•• will he certainly in his good time worke on them by his word and Spirit? shall nothing hinder his worke? will he of vnwilling make them willing to receiue his grace? Then doubt not, thou that art a child of God, of the power of his grace,
is it so that God's effectual calling follows necessarily on his predestination to life and salvation, and whom the Lord hath fore-appointed to life and saluati•• will he Certainly in his good time work on them by his word and Spirit? shall nothing hinder his work? will he of unwilling make them willing to receive his grace? Then doubt not, thou that art a child of God, of the power of his grace,
Oh thinke not so whosoeuer thou art that art a child of God, but remember to thy comfort, that the Lord can and will call and conuert those that belong to his election,
O think not so whosoever thou art that art a child of God, but Remember to thy Comfort, that the Lord can and will call and convert those that belong to his election,
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but assure thy selfe, thou continuing to striue against it, in his appointed time he will set thee free from it, he is able to do it, and he will do it:
but assure thy self, thou Continuing to strive against it, in his appointed time he will Set thee free from it, he is able to do it, and he will do it:
Come we now to a second conclusion following from hence, in that the Apostle here subioynes to the act of Gods predestination to life and saluation, his effectuall calling of such as are predestinate, in that the Apostle here saith, Whom God hath predestinate, them also he called:
Come we now to a second conclusion following from hence, in that the Apostle Here subioynes to the act of God's predestination to life and salvation, his effectual calling of such as Are predestinate, in that the Apostle Here Says, Whom God hath predestinate, them also he called:
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Onely they, and none but they, who in Gods eternall purpose are fore-appointed to life and saluation, are or shall be in time effectually wrought on by the word and Spirit of God,
Only they, and none but they, who in God's Eternal purpose Are fore-appointed to life and salvation, Are or shall be in time effectually wrought on by the word and Spirit of God,
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Indeed others may be and are outwardly called, and may and do heare the sound of Gods voice in the ministerie of his word, as Christ saith, Matth. 20.16.
Indeed Others may be and Are outwardly called, and may and do hear the found of God's voice in the Ministry of his word, as christ Says, Matthew 20.16.
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and effectually wrought on by the worke of Gods Spirit. And to this purpose is that, Act. 13.48. As many (saith the text) as were ordained to eternall life beleeued:
and effectually wrought on by the work of God's Spirit. And to this purpose is that, Act. 13.48. As many (Says the text) as were ordained to Eternal life believed:
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And hence it is that the Apostle cals faith the faith of Gods elect, Tit. 1.1. And hence it is that when the disciples asked Christ why he spake to the people in parables, he answered and said to them, Matth 13.11. To you it is giuen to vnderstand the mysteries of the kingdome of heauen, but to them it is not giuen:
And hence it is that the Apostle calls faith the faith of God's elect, Tit. 1.1. And hence it is that when the Disciples asked christ why he spoke to the people in parables, he answered and said to them, Matthew 13.11. To you it is given to understand the Mysteres of the Kingdom of heaven, but to them it is not given:
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Things concerning life and saluation are hid from most of the wise of the world, and are reuealed to others that are but babes in comparison of them. We reade Act. 16.13.14.
Things Concerning life and salvation Are hid from most of the wise of the world, and Are revealed to Others that Are but babes in comparison of them. We read Act. 16.13.14.
And to these we might adde many other examples, all prouing and confirming the truth of this conclusion, that none but such as belong to Gods election, are or shall be effectually called,
And to these we might add many other Examples, all proving and confirming the truth of this conclusion, that none but such as belong to God's election, Are or shall be effectually called,
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and they onely, and none but they who are fore-appointed to life and saluation, are or shall be in time effectually wrought on by the word and Spirit of God,
and they only, and none but they who Are fore-appointed to life and salvation, Are or shall be in time effectually wrought on by the word and Spirit of God,
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and no where else, as we haue it, Iam. 1.18. Of his owne will begat he vs with the word of truth, that we should be as the first fruites of his creatures.
and no where Else, as we have it, Iam. 1.18. Of his own will begat he us with the word of truth, that we should be as the First fruits of his creatures.
and also to let such as belong not to Gods election see, that God is not wanting to them, he vouchsafing to them the same outward meanes he doth to his chosen,
and also to let such as belong not to God's election see, that God is not wanting to them, he vouchsafing to them the same outward means he does to his chosen,
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and they hauing willingly forfeited and lost that grace, and so disabled themselues. And thirdly, the Lord will haue his word preached to all, both elect and reprobate,
and they having willingly forfeited and lost that grace, and so disabled themselves. And Thirdly, the Lord will have his word preached to all, both elect and Reprobate,
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Indeed if the Lord in the ministerie and preaching of his word did command the reprobate to beleeue the forgiuenesse of their sinnes directly with a purpose to deceiue them,
Indeed if the Lord in the Ministry and preaching of his word did command the Reprobate to believe the forgiveness of their Sins directly with a purpose to deceive them,
But the Lord in commanding and exhorting them to beleeue the forgiuenesse of their sinnes and life euerlasting, he hath no such purpose but onely to conuince them.
But the Lord in commanding and exhorting them to believe the forgiveness of their Sins and life everlasting, he hath not such purpose but only to convince them.
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This then still remaines a truth, that none but such as belong to Gods election, are or shall be effectually called and w•••ght on by the word and Spirit of God. And for the vse.
This then still remains a truth, that none but such as belong to God's election, Are or shall be effectually called and w•••ght on by the word and Spirit of God. And for the use.
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First, the consideration of this truth may serue to stay vs from wondering and thinking it strange, that whereas many are partakers of the like meanes,
First, the consideration of this truth may serve to stay us from wondering and thinking it strange, that whereas many Are partakers of the like means,
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We are not to maruell at this, and to take offence at it, that where the Gospell and preaching of the word comes to a people, a parish, a familie, there it works not on all to their effectuall calling,
We Are not to marvel At this, and to take offence At it, that where the Gospel and preaching of the word comes to a people, a parish, a family, there it works not on all to their effectual calling,
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yet shall no more be brought to sauing knowledge and sauing faith, then those whom the Lord hath in his eternall purpose fore-appointed to life and saluation,
yet shall no more be brought to Saving knowledge and Saving faith, then those whom the Lord hath in his Eternal purpose fore-appointed to life and salvation,
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and those whom the Lord shall draw to Christ, Ioh. 6.44. Consider we the preaching of Christ himselfe, neuer man did or shall preach with like holinesse and power that he did:
and those whom the Lord shall draw to christ, John 6.44. Consider we the preaching of christ himself, never man did or shall preach with like holiness and power that he did:
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were all that heard him wrought on? nay were his owne disciples wrought on throughly as they ought to haue bene? No surely, Christ himselfe often complained of their want of faith.
were all that herd him wrought on? nay were his own Disciples wrought on thoroughly as they ought to have be? No surely, christ himself often complained of their want of faith.
Let vs not then thinke it strange that all are not wrought on that liue vnder the same powerfull meanes, and where the word of God is truly and powerfully preached,
Let us not then think it strange that all Are not wrought on that live under the same powerful means, and where the word of God is truly and powerfully preached,
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neither let vs murmure against Gods mercie and bountie in spirituall graces vouchsafed to some in their effectuall calling, and denied to others. Act. 11.17.
neither let us murmur against God's mercy and bounty in spiritual graces vouchsafed to Some in their effectual calling, and denied to Others. Act. 11.17.
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is it so that none but such as belong to Gods election are or shall be effectually called and wrought on by the word and Spirit of God? Then h•re is matter of great comfort to as many as haue good euid••ce of it that they are effectually called:
is it so that none but such as belong to God's election Are or shall be effectually called and wrought on by the word and Spirit of God? Then h•re is matter of great Comfort to as many as have good euid••ce of it that they Are effectually called:
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The way to find our selues in the number of Gods chosen, and to be such as haue bene predestinate to life and saluation before the world was, is not to step vp into heauen and to search the Court roles of heauen whether our names be there written,
The Way to find our selves in the number of God's chosen, and to be such as have be predestinate to life and salvation before the world was, is not to step up into heaven and to search the Court roles of heaven whither our names be there written,
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surely then thou hast cause to reioyce with ioy vnspeakeable and glorious, 1. Pet. 1.8. thou hast then a sure and a sweete testimonie of Gods eternall loue to thee,
surely then thou hast cause to rejoice with joy unspeakable and glorious, 1. Pet. 1.8. thou hast then a sure and a sweet testimony of God's Eternal love to thee,
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and especially in hearing the sweete promises of the Gospell touching life and saluation, and that now he doth those things that flesh and blould would neuer teach him to do;
and especially in hearing the sweet promises of the Gospel touching life and salvation, and that now he does those things that Flesh and blould would never teach him to do;
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as that he hath a care of religion and of heauenly things in prosperitie, and the more the Lord doth prosper him in outward things, the more holy he is:
as that he hath a care of Religion and of heavenly things in Prosperity, and the more the Lord does prosper him in outward things, the more holy he is:
and is constant in a disgraced profession, and that now he makes more precious account of his high calling in Iesus Christ then of all the honours and preferments in the world.
and is constant in a disgraced profession, and that now he makes more precious account of his high calling in Iesus christ then of all the honours and preferments in the world.
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If thou finde that worke in thine owne soule, thou maiest thereby assure thy selfe that thou art in the number of Gods chosen, and so haue strong consolation.
If thou find that work in thine own soul, thou Mayest thereby assure thy self that thou art in the number of God's chosen, and so have strong consolation.
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that is, as I shewed, they that are effectually called of God, they are also by him acquitted and absolued from the guilt and punishment of all their sins,
that is, as I showed, they that Are effectually called of God, they Are also by him acquitted and absolved from the guilt and punishment of all their Sins,
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Now here we see that effectuall calling and iustification are distinct benefits, and they are here made seuerall and distinct effects of Gods loue to his chosen,
Now Here we see that effectual calling and justification Are distinct benefits, and they Are Here made several and distinct effects of God's love to his chosen,
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for according to the doctrine of the Papists, they teaching a double iustification in the sight of God, their first iustification is nothing else but the calling of a sinner;
for according to the Doctrine of the Papists, they teaching a double justification in the sighed of God, their First justification is nothing Else but the calling of a sinner;
Now though effectuall calling and iustification be distinct benefits, yet they follow one another immediatly, and we see they are here linked one to the other inseparably;
Now though effectual calling and justification be distinct benefits, yet they follow one Another immediately, and we see they Are Here linked one to the other inseparably;
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and absolued from the guilt and punishment of all their sinnes, and they are accounted iust and righteous in the sight of God, by Christ his righteousnesse imputed to them, and apprehended by faith. We reade Isai. 53.11. that the Prophet there speaking of Christ Iesus, he saith, By his knowledge shall my righteous seruant iustifie manie:
and absolved from the guilt and punishment of all their Sins, and they Are accounted just and righteous in the sighed of God, by christ his righteousness imputed to them, and apprehended by faith. We read Isaiah 53.11. that the Prophet there speaking of christ Iesus, he Says, By his knowledge shall my righteous servant justify many:
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and wrought on, and conuerted, and then he presently subioynes, That they might receiue forgiuenesse of sins, that they might be iustified, remission of sinnes being one part of iustification;
and wrought on, and converted, and then he presently subioynes, That they might receive forgiveness of Sins, that they might be justified, remission of Sins being one part of justification;
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plainly teaching, that effectuall calling and iustification in the sight of God, they go together. And to this purpose speakes the Apostle Peter, Acts 13.39. By him saith the Apostle, that is by Christ, euery one that beleeueth is iustified.
plainly teaching, that effectual calling and justification in the sighed of God, they go together. And to this purpose speaks the Apostle Peter, Acts 13.39. By him Says the Apostle, that is by christ, every one that Believeth is justified.
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and be reconciled to God, that they may be iustified in the sight of God, and so haue peace with God, as we haue it, Rom. 5.1. Being iustified by faith, we haue peace toward God through our Lord Iesus Christ.
and be reconciled to God, that they may be justified in the sighed of God, and so have peace with God, as we have it, Rom. 5.1. Being justified by faith, we have peace towards God through our Lord Iesus christ.
and such as are effectually called, they are also at the same time iustified, they are at the same time acquitted and absolued from the guilt and punishment of all their sinnes,
and such as Are effectually called, they Are also At the same time justified, they Are At the same time acquitted and absolved from the guilt and punishment of all their Sins,
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For howsoeuer Gods chosen were iustified virtually in Christ when he suffered for their sinnes, and when he was quit from all their sinnes, hauing borne the punishment of them,
For howsoever God's chosen were justified virtually in christ when he suffered for their Sins, and when he was quit from all their Sins, having born the punishment of them,
yet then onely are they actually iustified in Christ, when they beleeue in Christ, and that is when they are called to faith, when they are effectually called:
yet then only Are they actually justified in christ, when they believe in christ, and that is when they Are called to faith, when they Are effectually called:
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For the bloud of Christ cleanseth him from all sinne, 1. Ioh. 1.7. And a man that is once purged by the bloud of Christ, hath no more conscience of sinne, as the Author to the Hebrews speakes, Heb. 10.2.
For the blood of christ Cleanseth him from all sin, 1. John 1.7. And a man that is once purged by the blood of christ, hath no more conscience of sin, as the Author to the Hebrews speaks, Hebrew 10.2.
he hath no more his conscience charging him with the guilt of sinne, and the peace of his conscience is not once disturbed by his after sinne, he hauing a full remission of all his sinnes past, present, and to come.
he hath no more his conscience charging him with the guilt of sin, and the peace of his conscience is not once disturbed by his After sin, he having a full remission of all his Sins past, present, and to come.
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therefore it seemes that such as are effectually called, and at the same time iustified, are freed onely from the guilt and punishment of their sinnes past and going before. I answer.
Therefore it seems that such as Are effectually called, and At the same time justified, Are freed only from the guilt and punishment of their Sins past and going before. I answer.
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and that the Lords mercie should be more manifested to him, and that he might be further strengthened and confirmed in the assurance of the pardon of his sinnes, his assurance of it being but weake:
and that the lords mercy should be more manifested to him, and that he might be further strengthened and confirmed in the assurance of the pardon of his Sins, his assurance of it being but weak:
and first, is it so that the called of God are also at the same time iustified in the sight of God? Doth effectuall vocation and iustification go together in time? Surely then it must needs follow, that our iustification in the sight of God is free, and that it is without respect had to any good in vs,
and First, is it so that the called of God Are also At the same time justified in the sighed of God? Does effectual vocation and justification go together in time? Surely then it must needs follow, that our justification in the sighed of God is free, and that it is without respect had to any good in us,
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and instrumentally, because it takes hold of Christ, and as an instrument doth truly apprehend and apply the perfect righteousnesse and merit of Christ, the matter of our iustification in the sight of God;
and instrumentally, Because it Takes hold of christ, and as an Instrument does truly apprehend and apply the perfect righteousness and merit of christ, the matter of our justification in the sighed of God;
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Is it so that the called of God are also at the same time iustified? Are such as are effectually called, at the same instant iustified? Are they at the same instant of time acquitted from the guilt and punishment of all their sinnes past, present,
Is it so that the called of God Are also At the same time justified? are such as Are effectually called, At the same instant justified? are they At the same instant of time acquitted from the guilt and punishment of all their Sins past, present,
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and to come? What a sweet comfort may this be to all such as find themselues effectually called? Consider it thou that findest thy selfe set out of the state of ignorance and vnbeliefe, into the state of true knowledge and true faith in Christ, thou being in that state, thou art in a most happie and blessed state, nothing can hurt thee, no not thine owne sinnes past, present,
and to come? What a sweet Comfort may this be to all such as find themselves effectually called? Consider it thou that Findest thy self Set out of the state of ignorance and unbelief, into the state of true knowledge and true faith in christ, thou being in that state, thou art in a most happy and blessed state, nothing can hurt thee, no not thine own Sins past, present,
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thou finding thy selfe combred and clogged with sinfull infirmities, or with dulnesse in prayer, deadnesse in hearing the word of God, with distrust, with naturall feare,
thou finding thy self cumbered and clogged with sinful infirmities, or with dulness in prayer, deadness in hearing the word of God, with distrust, with natural Fear,
and the like, thou wilt freely professe and acknowlede, that if the Lord would take those infirmities from thee, thou wouldest be exceeding thankfull to God for so great a mercie.
and the like, thou wilt freely profess and acknowledge, that if the Lord would take those infirmities from thee, thou Wouldst be exceeding thankful to God for so great a mercy.
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and account iust and righteous in his sight by Christ his righteousnesse imputed, they are also by him made glorious, partly in this life, he here making them holy,
and account just and righteous in his sighed by christ his righteousness imputed, they Are also by him made glorious, partly in this life, he Here making them holy,
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in the first place we are giuen to vnderstand thus much. That sanctification euer followes on iustification, and iustification and sanctification are euer found together.
in the First place we Are given to understand thus much. That sanctification ever follows on justification, and justification and sanctification Are ever found together.
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the Apostle saith of the beleeuing Corinthians, that whereas they had bene filthy, and guilty of many soule sinnes there reckened vp, Yet now they were washed from the guilt of those sinnes in the bloud of Christ,
the Apostle Says of the believing Corinthians, that whereas they had be filthy, and guilty of many soul Sins there reckoned up, Yet now they were washed from the guilt of those Sins in the blood of christ,
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And so it must needs be a truth, that sanctification euer followes on iustification, and such as are iustified in the sight of God in and through Christ, they are also sanctified by the grace of his Spirit.
And so it must needs be a truth, that sanctification ever follows on justification, and such as Are justified in the sighed of God in and through christ, they Are also sanctified by the grace of his Spirit.
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or a dead faith, but a liuely, operatiue, and a working faith, It purifieth the heart, Act. 15.9. and it workes by loue, Gal. 5.6. it puts forth the efficacie and fruite of it by loue both to God and men, which is a speciall part of sanctification.
or a dead faith, but a lively, operative, and a working faith, It Purifieth the heart, Act. 15.9. and it works by love, Gal. 5.6. it puts forth the efficacy and fruit of it by love both to God and men, which is a special part of sanctification.
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first the ground of truth now deliuered serues to discouer, that thousands in the world deceiue themselues in a matter of speciall weight and consequence,
First the ground of truth now Delivered serues to discover, that thousands in the world deceive themselves in a matter of special weight and consequence,
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as namely, touching forgiuenesse of their sinnes, and their being in the fauour of God, wherein indeed stands the blessednesse of man, as Psal. 32.1.2.
as namely, touching forgiveness of their Sins, and their being in the favour of God, wherein indeed Stands the blessedness of man, as Psalm 32.1.2.
and yet they are not purged in any measure from the filthinesse of sinne by the sanctifying grace of the Spirit of Christ, they haue no dramme of true holinesse and sanctification in them? No, they are so farre from being partakers of the holy and sanctifying Spirit of Christ,
and yet they Are not purged in any measure from the filthiness of sin by the sanctifying grace of the Spirit of christ, they have no dram of true holiness and sanctification in them? No, they Are so Far from being partakers of the holy and sanctifying Spirit of christ,
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they giue themselues ouer to all manner of riot and excesse, especially now at this time, at the feast we now celebrate, they now take libertie to themselues to breake out into all disorder.
they give themselves over to all manner of riot and excess, especially now At this time, At the feast we now celebrate, they now take liberty to themselves to break out into all disorder.
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Are such persons sanctified? Surely no, they are farre from it, and being not sanctified, assuredly they are not iustified: sanctification euer followes iustification.
are such Persons sanctified? Surely no, they Are Far from it, and being not sanctified, assuredly they Are not justified: sanctification ever follows justification.
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is it so that sanctification euer followes on iustification, and that iustification and sanctification are euer found together? Surely then here is matter of sweet comfort to euerie man and woman, who find themselues truly sanctified;
is it so that sanctification ever follows on justification, and that justification and sanctification Are ever found together? Surely then Here is matter of sweet Comfort to every man and woman, who find themselves truly sanctified;
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and in thy outward carriage, for so a wicked man may be, euen one who may tread vnder foote the bloud of Christ wherewith he was sanctified, as the holy Ghost speakes, Hebr. 10.29.
and in thy outward carriage, for so a wicked man may be, even one who may tread under foot the blood of christ wherewith he was sanctified, as the holy Ghost speaks, Hebrew 10.29.
namely, externally sanctified, but dost thou finde in thy soule a diuine efficacie and power, a qualitie that hath life and spirit in it, turning and mouing about all motions that are in thy soule,
namely, externally sanctified, but dost thou find in thy soul a divine efficacy and power, a quality that hath life and Spirit in it, turning and moving about all motions that Are in thy soul,
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and making thee able to mind, will, and affect good things, and making thee able to liue an holy life? Then comfort thy selfe, thou hast then good euidence to shew for thy iustification in the sight of God,
and making thee able to mind, will, and affect good things, and making thee able to live an holy life? Then Comfort thy self, thou hast then good evidence to show for thy justification in the sighed of God,
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how then can it be but that they are most glorious? And the Prophet Isaiah speaking of them, Isai. 4.5. he saith, That on all the glorie there shall be a defence.
how then can it be but that they Are most glorious? And the Prophet Isaiah speaking of them, Isaiah 4.5. he Says, That on all the glory there shall be a defence.
And hence it is that the Apostle Peter saith, 1. Pet. 3.4. The hid man of the heart, that is, inward holinesse and sanctification is a thing much set by before God;
And hence it is that the Apostle Peter Says, 1. Pet. 3.4. The hid man of the heart, that is, inward holiness and sanctification is a thing much Set by before God;
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True holinesse and sanctification is the expresse image of God in the soules of men, and therein they are like to God himselfe, euen the God of glorie:
True holiness and sanctification is the express image of God in the Souls of men, and therein they Are like to God himself, even the God of glory:
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And therefore doubtlesse holinesse and sanctification in Gods children is a most glorious thing, and it is part of the glorie that God bestowes on his chosen.
And Therefore doubtless holiness and sanctification in God's children is a most glorious thing, and it is part of the glory that God bestows on his chosen.
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What fooles then are wicked and gracelesse persons, who mocke at the holinesse of Gods children, and deride them for it? They seeke to turne their glorie into shame,
What Fools then Are wicked and graceless Persons, who mock At the holiness of God's children, and deride them for it? They seek to turn their glory into shame,
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and it would not suffer them to make idols of their bodies, and to bestow so much time as commonly they do in tricking and trimming vp their bodies in vaine and new sangled attire, which indeed makes them odious and vgly in the sight of God and of all good men;
and it would not suffer them to make Idols of their bodies, and to bestow so much time as commonly they do in tricking and trimming up their bodies in vain and new sangled attire, which indeed makes them odious and ugly in the sighed of God and of all good men;
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Oh therefore labour thou whosoeuer thou art that dost professe the feare of God, labour thou for holinesse and sanctification, to adorne thy soule with that,
O Therefore labour thou whosoever thou art that dost profess the Fear of God, labour thou for holiness and sanctification, to adorn thy soul with that,
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thereby through Christ thou shalt appeare glorious and pleasing in the sight of the highest maiestie, whom thou shouldest seeke to please aboue all the world:
thereby through christ thou shalt appear glorious and pleasing in the sighed of the highest majesty, whom thou Shouldst seek to please above all the world:
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and in that Gods chosen being called and iustified, are said to be glorified, that is, to be made glorious in respect of their sanctification begun here in this life, which shall be made perfect hereafter in heauen, I might note.
and in that God's chosen being called and justified, Are said to be glorified, that is, to be made glorious in respect of their sanctification begun Here in this life, which shall be made perfect hereafter in heaven, I might note.
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and shall be made perfect, when we shall haue perfect knowledge and perfect loue, and a full perfection of holinesse and sanctification, namely in heauen.
and shall be made perfect, when we shall have perfect knowledge and perfect love, and a full perfection of holiness and sanctification, namely in heaven.
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And take this as a ground of sweet comfort, it may serue as a notable comfort to thee whosoeuer thou art, that dost find that the Lord hath begun in thy soule the least measure of true holinesse and sanctification.
And take this as a ground of sweet Comfort, it may serve as a notable Comfort to thee whosoever thou art, that dost find that the Lord hath begun in thy soul the least measure of true holiness and sanctification.
Well, comfort thy selfe in this, that little and scant measure of grace and holinesse that is in thy soule, hath bene wrought by that good hand of God which is able to adde to the measure of it,
Well, Comfort thy self in this, that little and scant measure of grace and holiness that is in thy soul, hath be wrought by that good hand of God which is able to add to the measure of it,
The Lord hath layd the groundworke of grace and holinesse in thy heart, in that he hath giuen thee an hatred of thine owne sinnes, a resolued purpose of not sinning against him,
The Lord hath laid the groundwork of grace and holiness in thy heart, in that he hath given thee an hatred of thine own Sins, a resolved purpose of not sinning against him,
glorification in heauen followes necessarily and infallibly on iustification in the sight of God, and whosoeuer they be that are iustified in the sight of God through Christ, they shall certainly haue eternall life, happinesse and glorie in heauen put on them,
glorification in heaven follows necessarily and infallibly on justification in the sighed of God, and whosoever they be that Are justified in the sighed of God through christ, they shall Certainly have Eternal life, happiness and glory in heaven put on them,
saith Christ, Verily, verily, I say vnto you, he that heareth my word, and beleeueth in him that sent me, and so is iustified in the sight of my Father, hath euerlasting life, and shall not come into condemnation,
Says christ, Verily, verily, I say unto you, he that hears my word, and Believeth in him that sent me, and so is justified in the sighed of my Father, hath everlasting life, and shall not come into condemnation,
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and they shall neuer perish, neither shall any plucke them out of his hands. Ephes. 5.25.26. The Apostle saith, Christ gaue himselfe for his Church, that he might cleanse it by the washing of water:
and they shall never perish, neither shall any pluck them out of his hands. Ephesians 5.25.26. The Apostle Says, christ gave himself for his Church, that he might cleanse it by the washing of water:
that is, that he might wash it, and purge it by his bloud from the guilt of sinne, washing by the water of Baptisme being a signe and seale of that washing:
that is, that he might wash it, and purge it by his blood from the guilt of sin, washing by the water of Baptism being a Signen and seal of that washing:
and then he subioynes verse 27. That he might make it vnto himselfe a glorious Church, that it being washed here in his bloud, it might hereafter be set before him a glorious Church, and fully glorified in heauen.
and then he subioynes verse 27. That he might make it unto himself a glorious Church, that it being washed Here in his blood, it might hereafter be Set before him a glorious Church, and Fully glorified in heaven.
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These testimonies do sufficiently confirme the truth of the point in hand, that glorification in heauen followes necessarily and infallibly on iustification in the sight of God,
These testimonies do sufficiently confirm the truth of the point in hand, that glorification in heaven follows necessarily and infallibly on justification in the sighed of God,
and hauing him they haue that life that is in him, euen life eternall: so saith Saint Iohn, 1. Ioh. 5.11.12. God hath giuen vs eternall life, and this life is in his Son, and he that hath the Sonne hath life, and is sure of eternall life:
and having him they have that life that is in him, even life Eternal: so Says Saint John, 1. John 5.11.12. God hath given us Eternal life, and this life is in his Son, and he that hath the Son hath life, and is sure of Eternal life:
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Now then for the vse in the first place, on this ground of truth it must needs follow, that that is erronious and false that is held and taught by the Papists and Anabaptists, and other erring spirits:
Now then for the use in the First place, on this ground of truth it must needs follow, that that is erroneous and false that is held and taught by the Papists and Anabaptists, and other erring spirits:
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Christ saith in the place cited, Ioh. 10.28. I giue to my sheepe eternall life, and they shall neuer perish, neither shall any plucke them out of my hand.
christ Says in the place cited, John 10.28. I give to my sheep Eternal life, and they shall never perish, neither shall any pluck them out of my hand.
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To which purpose the Apostle Peter saith, 1. Pet. 1.5. True beleeuers, and such as are iustified in and through Christ, They be kept by the power of God through faith vnto saluation.
To which purpose the Apostle Peter Says, 1. Pet. 1.5. True believers, and such as Are justified in and through christ, They be kept by the power of God through faith unto salvation.
neither the fraud nor force of the world nor the diuell without, nor of their owne flesh within, can depriue them of it, their eternall happinesse and glorification is layd vp in the grace, mercie, and power of God:
neither the fraud nor force of the world nor the Devil without, nor of their own Flesh within, can deprive them of it, their Eternal happiness and glorification is laid up in the grace, mercy, and power of God:
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Againe, in the second place, the truth now deliuered may serue as a ground of sweet and heauenly comfort to as many as find themselues iustified in the sight of God through Christ:
Again, in the second place, the truth now Delivered may serve as a ground of sweet and heavenly Comfort to as many as find themselves justified in the sighed of God through christ:
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and when thou art made heauie with diuerse tentations. 1. Pet. 1.6. For what though here thou art exceedingly vexed, and hast much disgrace cast vpon thee,
and when thou art made heavy with diverse tentations. 1. Pet. 1.6. For what though Here thou art exceedingly vexed, and hast much disgrace cast upon thee,
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what then will be the comfort of it in heauen, when it shall be in full perfection? The ioy that comes from the assurance of Gods loue here in this world, is vnspeakable and glorious, 1. Pet. 1.8.
what then will be the Comfort of it in heaven, when it shall be in full perfection? The joy that comes from the assurance of God's love Here in this world, is unspeakable and glorious, 1. Pet. 1.8.
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what then will be the greatnesse of it, when it shall be in fulnesse in the kingdome of heauen, where the beleeuing soule shall possesse God himselfe in Christ,
what then will be the greatness of it, when it shall be in fullness in the Kingdom of heaven, where the believing soul shall possess God himself in christ,
as the husband of it, and the sufficient portion of it? Oh then thinke on the waight of thy happinesse and glorie that shall be put on thy soule and bodie in heauen, by the beginnings of it here in this life,
as the husband of it, and the sufficient portion of it? O then think on the weight of thy happiness and glory that shall be put on thy soul and body in heaven, by the beginnings of it Here in this life,
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and remember to thy comfort, thou being iustified in the sight of God through Christ, thou shalt assuredly be glorified in heauen, and thou art as sure of it as if thou wert alreadie in heauen.
and Remember to thy Comfort, thou being justified in the sighed of God through christ, thou shalt assuredly be glorified in heaven, and thou art as sure of it as if thou Wertenberg already in heaven.
for our election, vocation, iustification, sanctification, and glorification in heauen: which were not so, if we had free will as the Papists and Anabaptists teach,
for our election, vocation, justification, sanctification, and glorification in heaven: which were not so, if we had free will as the Papists and Anabaptists teach,
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we had then cause to thanke our selues, and not God, he hauing done no more for vs then for such as go to hell, it being in their power to choose life and saluation if they would,
we had then cause to thank our selves, and not God, he having done no more for us then for such as go to hell, it being in their power to choose life and salvation if they would,
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and ouer all temptations & trials whatsoeuer, shewing that no assault or temptation ought to be feared of a true beleeuer and of a iustified person, declaring the confidence of true beleeuers, in regard of their immutable state and condition,
and over all temptations & trials whatsoever, showing that no assault or temptation ought to be feared of a true believer and of a justified person, declaring the confidence of true believers, in regard of their immutable state and condition,
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Now the Apostle in setting downe this magnificent and glorious triumph of a true beleeuer and of a iustified person, opposeth to all temptations and assaults that might disquiet him,
Now the Apostle in setting down this magnificent and glorious triumph of a true believer and of a justified person, Opposeth to all temptations and assaults that might disquiet him,
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What shall we then say to these things? To what things, may some say? Surely to the things going before, from the beginning of the Chapter hitherto, the grounds of comfort before deliuered.
What shall we then say to these things? To what things, may Some say? Surely to the things going before, from the beginning of the Chapter hitherto, the grounds of Comfort before Delivered.
and saith, What shall we then say to these things? as if he had said, These things being so, oh then what shall we say to them? And his meaning in these words, What shall we say, is, what comfort may we gather from these things? let vs not passe them by,
and Says, What shall we then say to these things? as if he had said, These things being so, o then what shall we say to them? And his meaning in these words, What shall we say, is, what Comfort may we gather from these things? let us not pass them by,
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what admirable sweetnesse, and what heauenly comfort may we sucke out of these things, if they be duly thought on and soundly applyed? If God be on our side, or for vs. The word If, is not here vsed doubtfully,
what admirable sweetness, and what heavenly Comfort may we suck out of these things, if they be duly Thought on and soundly applied? If God be on our side, or for us The word If, is not Here used doubtfully,
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or with vs, either by his generall power vpholding vs, as he doth vphold and sustaine all things in their being by his mighty word, Hebr. 1.3. or by his speciall care and prouidence, as a louing and gracious father and protector.
or with us, either by his general power upholding us, as he does uphold and sustain all things in their being by his mighty word, Hebrew 1.3. or by his special care and providence, as a loving and gracious father and protector.
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as a gracious father and protector, as hath bene said before, God predestinating vs to life and saluation, calling and iustifying vs, sanctifying of vs, purposing in time fully to glorifie vs:
as a gracious father and protector, as hath be said before, God predestinating us to life and salvation, calling and justifying us, sanctifying of us, purposing in time Fully to Glorify us:
God being thus with vs, or for vs, Who can be against vs? The words are in the originall, NONLATINALPHABET, who against vs? as if he had said, none against vs, more emphatically put down by way of question, who can be against vs? Yet the meaning of the Apostle in these words is not, that God being with vs or on our side, none are against vs,
God being thus with us, or for us, Who can be against us? The words Are in the original,, who against us? as if he had said, none against us, more emphatically put down by Way of question, who can be against us? Yet the meaning of the Apostle in these words is not, that God being with us or on our side, none Are against us,
Now then these grounds of comfort being made knowne to vs, that there is no condemnation to such as are in Christ Iesus, that true beleeuers haue the Spirit of Christ,
Now then these grounds of Comfort being made known to us, that there is no condemnation to such as Are in christ Iesus, that true believers have the Spirit of christ,
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the Apostle hauing before deliuered grounds of sweet comfort, he here pawseth on them, and here stayes his thoughts on them by meditation and application,
the Apostle having before Delivered grounds of sweet Comfort, he Here pawseth on them, and Here stays his thoughts on them by meditation and application,
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or let them slip without meditation and application: oh what sweete and heauenly comfort may we gather from these things duly thought on, & soundly applyed by vs!
or let them slip without meditation and application: o what sweet and heavenly Comfort may we gather from these things duly Thought on, & soundly applied by us!
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That we are to meditate on the good things, the diuine truths that we heare and learne out of the holy word of God, and to make vse of them to our selues:
That we Are to meditate on the good things, the divine truths that we hear and Learn out of the holy word of God, and to make use of them to our selves:
The like is charged on Ioshua, Iosh. 1.8. Let not this booke of the Law depart out of thy mouth, but meditate therein day and night, that thou maist obserue and do according to all that is written therein:
The like is charged on Ioshua, Joshua 1.8. Let not this book of the Law depart out of thy Mouth, but meditate therein day and night, that thou Mayest observe and do according to all that is written therein:
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for then shalt thou make thy way prosperous, and then shalt thou haue good successe. Psal. 1.2. the blessed man is described by this as a speciall qualification, that he meditates in the Law of God day and night.
for then shalt thou make thy Way prosperous, and then shalt thou have good success. Psalm 1.2. the blessed man is described by this as a special qualification, that he meditates in the Law of God day and night.
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and so it is, heare this and know it for thy selfe, make thy vse of it to thine owne particular good. Heb. 12.5. saith the holy Ghost, Haue ye forgotten the consolation which speaketh vnto you, as vnto children? as if he had said, Do not you remember and thinke on that ye haue heard and learned out of the word of God? and then he subioynes a place out of Pro. 3.11. My sonne, refuse not the chastening of the Lord, neither faint when thou art rebuked of him:
and so it is, hear this and know it for thy self, make thy use of it to thine own particular good. Hebrew 12.5. Says the holy Ghost, Have you forgotten the consolation which speaks unto you, as unto children? as if he had said, Do not you Remember and think on that you have herd and learned out of the word of God? and then he subioynes a place out of Pro 3.11. My son, refuse not the chastening of the Lord, neither faint when thou art rebuked of him:
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and not rest in hearing or vnderstanding of them, nor yet in the vse that is made of them in the publicke ministerie of the word of God, that such a vse is to be made of them,
and not rest in hearing or understanding of them, nor yet in the use that is made of them in the public Ministry of the word of God, that such a use is to be made of them,
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but we must further meditate and thinke on them, and labour to make them more profitable by further and more particular application of them to our selues;
but we must further meditate and think on them, and labour to make them more profitable by further and more particular application of them to our selves;
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and thou hearest comforts deliuered out of the word of God with much delight, and thy mind seemes to be rauished with ioy in the time of the hearing of them:
and thou Hearst comforts Delivered out of the word of God with much delight, and thy mind seems to be ravished with joy in the time of the hearing of them:
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and labourest to make them more profitable by further and more particular application of them to thy selfe? No, no, this is farre from the most of vs. Well let vs take notice of it, that this is our dutie,
and labourest to make them more profitable by further and more particular application of them to thy self? No, no, this is Far from the most of us Well let us take notice of it, that this is our duty,
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and do not further meditate and thinke on it, and labour to make it more profitable by further and more particular application of it to our selues, our knowledge may end in ignorance and prophanenesse.
and do not further meditate and think on it, and labour to make it more profitable by further and more particular application of it to our selves, our knowledge may end in ignorance and profaneness.
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And withall consider, that the holy Spirit of God doth communicate to them that set themselues to meditate and thinke on good things heard and learned out of the word of God with care and conscience to profit by the same, more heauenly things then they can possibly reach to, either by hearing or reading.
And withal Consider, that the holy Spirit of God does communicate to them that Set themselves to meditate and think on good things herd and learned out of the word of God with care and conscience to profit by the same, more heavenly things then they can possibly reach to, either by hearing or reading.
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And hence it was no doubt that Dauid had more vnderstanding then all his teachers, because the testimonies of the Lord were his counsellors, Psal. 119.99.
And hence it was no doubt that David had more understanding then all his Teachers, Because the testimonies of the Lord were his counsellors, Psalm 119.99.
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and to no purpose in respect of the end they ayme at, now these words thus vnderstood, three things are hence offered to be stood on, I will speake of them in order. The first is this:
and to no purpose in respect of the end they aim At, now these words thus understood, three things Are hence offered to be stood on, I will speak of them in order. The First is this:
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with them, and with them onely is the Lord as a gracious and louing father, and as a powerfull protector, watching ouer them by his speciall care and prouidence. Psal. 91.1. They who dwell in the secret of the most High, they abide in the shadow of the Almighty:
with them, and with them only is the Lord as a gracious and loving father, and as a powerful protector, watching over them by his special care and providence. Psalm 91.1. They who dwell in the secret of the most High, they abide in the shadow of the Almighty:
The phrase there vsed is very weightie, it carries this sence, that the Lord as it were sits in his watch-tower spying the wants and necessities of them that feare him,
The phrase there used is very weighty, it carries this sense, that the Lord as it were sits in his watchtower spying the Wants and necessities of them that Fear him,
Such as belong to Gods election, and are now effectually called and iustified in the sight of God, they onely are of the houshold and familie of God, Ephes. 2.19.
Such as belong to God's election, and Are now effectually called and justified in the sighed of God, they only Are of the household and family of God, Ephesians 2.19.
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Yea they truly are children in that familie, and are accepted of God in and through his beloued Sonne, the Sonne of his loue the Lord Iesus, who is the foundation and complement of all the promises of God.
Yea they truly Are children in that family, and Are accepted of God in and through his Beloved Son, the Son of his love the Lord Iesus, who is the Foundation and compliment of all the promises of God.
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and as a powerfull protector, watching ouer thee by his speciall prouidence? then labour thou and neuer rest till thou find that thou hast good euidence of thy election to life and saluation,
and as a powerful protector, watching over thee by his special providence? then labour thou and never rest till thou find that thou hast good evidence of thy election to life and salvation,
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because they prosper in the world? Is it not a vsuall speech of wicked worldlings who haue gotten abundance of wealth by vnlawfull meanes, by vsurie, extortion,
Because they prosper in the world? Is it not a usual speech of wicked worldlings who have got abundance of wealth by unlawful means, by Usury, extortion,
Prophane Esau, and the rich glutton in the Gospell, who suddenly went downe to hel, had as good euidence of Gods speciall presence & of his being with them after a speciall maner as they haue.
Profane Esau, and the rich glutton in the Gospel, who suddenly went down to hell, had as good evidence of God's special presence & of his being with them After a special manner as they have.
Oh then neuer rest till thou find that thou art one that dost belong to Gods election, that thou art effectually called and iustified in and through Christ,
O then never rest till thou find that thou art one that dost belong to God's election, that thou art effectually called and justified in and through christ,
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and set themselues against them, yea many rise vp against them, as Dauid complained, when he fled from Absolom, as Psal. 31. The diuell, the world, persecuting tyrants, Idolaters, heretickes,
and Set themselves against them, yea many rise up against them, as David complained, when he fled from Absalom, as Psalm 31. The Devil, the world, persecuting Tyrants, Idolaters, Heretics,
and such like, these set themselues against God; and this Christ hath foretold, Ioh. 16.33. In the world (saith he) ye shall haue affliction and trouble, but be of good cheare, I haue ouercome the world:
and such like, these Set themselves against God; and this christ hath foretold, John 16.33. In the world (Says he) you shall have affliction and trouble, but be of good cheer, I have overcome the world:
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and the sonne against the father; the mother against the daughter, and the daughter against the mother. And Math. 10.36. that a mans enemies shall be they of his owne houshold:
and the son against the father; the mother against the daughter, and the daughter against the mother. And Math. 10.36. that a men enemies shall be they of his own household:
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My familiar friend (saith he) whom I trusted, which did eate my bread, hath lift vp the heele against me, hath spurned at me, & set himselfe against me.
My familiar friend (Says he) whom I trusted, which did eat my bred, hath lift up the heel against me, hath spurned At me, & Set himself against me.
First, God hath put enimitie betweene the seed of the woman and the seed of the serpent, Gen. 3.15. and those two seeds are mingled together in this world.
First, God hath put enmity between the seed of the woman and the seed of the serpent, Gen. 3.15. and those two seeds Are mingled together in this world.
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Learne we on this ground, not to thinke it strange, that Gods children haue many opposing them, and setting themselues against them, that is no new or strange thing, as 1. Pet. 4.12. it hath bene so, and it will be so to the end.
Learn we on this ground, not to think it strange, that God's children have many opposing them, and setting themselves against them, that is no new or strange thing, as 1. Pet. 4.12. it hath be so, and it will be so to the end.
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would men set themselues against them, if there were not iust cause? The Apostle saith, 1. Pet. 3.13. Who is it that will harme you, if ye follow that which is good? But marke what the Apostle subioynes verse 14. Notwithstanding blessed are ye, if ye suffer for righteousnesse sake:
would men Set themselves against them, if there were not just cause? The Apostle Says, 1. Pet. 3.13. Who is it that will harm you, if you follow that which is good? But mark what the Apostle subioynes verse 14. Notwithstanding blessed Are you, if you suffer for righteousness sake:
and the instruments of the diuell, the wicked of the world, heretickes, and Atheists, and such like, speake euill of thee, and set themselues against thee.
and the Instruments of the Devil, the wicked of the world, Heretics, and Atheists, and such like, speak evil of thee, and Set themselves against thee.
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That though the diuell, the world, and many enemies, do oppose and set themselues against Gods children, iustified persons, who haue God on their side,
That though the Devil, the world, and many enemies, do oppose and Set themselves against God's children, justified Persons, who have God on their side,
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for them, or with them, as a louing and gracious father, and powerfull protector watching ouer them by his speciall prouidence, can preuaile against them to hurt them.
for them, or with them, as a loving and gracious father, and powerful protector watching over them by his special providence, can prevail against them to hurt them.
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and vexe, and disquiet Gods. children, iustified persons, the Lord suffering them so to do, but they cannot touch one haire of their head further then he giueth them leaue:
and vex, and disquiet God's children, justified Persons, the Lord suffering them so to do, but they cannot touch one hair of their head further then he gives them leave:
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And verse 14. Feare not thou worme Iacob, and ye men of Israel, though thou be but as a worme that euery one treads on, I will helpe thee saith the Lord,
And verse 14. fear not thou worm Iacob, and you men of Israel, though thou be but as a worm that every one treads on, I will help thee Says the Lord,
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And hence it was that Dauid was so confident, and held himselfe so safe and so secure vnder the Lords speciall protection, as he saith, Psal. 3.6. He would not be afraid for ten thousands of the people that should beset him round about. And Psal. 23.4.
And hence it was that David was so confident, and held himself so safe and so secure under the lords special protection, as he Says, Psalm 3.6. He would not be afraid for ten thousands of the people that should beset him round about. And Psalm 23.4.
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saith he, The Lord is my light and my saluation, whom shall I feare? the Lord is the strength of my life, of whom shall I be afraid? And verse 3. Though an hoast pitched against me, mine heart should not be afraid,
Says he, The Lord is my Light and my salvation, whom shall I Fear? the Lord is the strength of my life, of whom shall I be afraid? And verse 3. Though an host pitched against me, mine heart should not be afraid,
but the Lord being with them, they were deliuered, and Haman himselfe was hanged on a tree that he had prouided for the death of Mordecai, Hest. 7.10. And we reade Act. 23.10.13. That there were more then fortie men who had bound themselues with an oath, that they would neither eate nor drinke till they had killed Paul:
but the Lord being with them, they were Delivered, and Haman himself was hanged on a tree that he had provided for the death of Mordecai, Hest. 7.10. And we read Act. 23.10.13. That there were more then fortie men who had bound themselves with an oath, that they would neither eat nor drink till they had killed Paul:
The truth of this point then appeares, that though the diuell, the world, and many enemies, do oppose and set themselues against Gods children, iustified persons, who haue God on their sides,
The truth of this point then appears, that though the Devil, the world, and many enemies, do oppose and Set themselves against God's children, justified Persons, who have God on their sides,
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and as he made them by his great power of nothing, so he can bring them to nothing by the same power he sustaines them in their being, And in him, they liue, moue,
and as he made them by his great power of nothing, so he can bring them to nothing by the same power he sustains them in their being, And in him, they live, move,
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yet they hauing the mighty and powerfull God on their side, for them, or with them, what can they do against them? Assuredly nothing to their hurt, they cannot touch one haire of their heads but as he giues them leaue:
yet they having the mighty and powerful God on their side, for them, or with them, what can they do against them? Assuredly nothing to their hurt, they cannot touch one hair of their Heads but as he gives them leave:
and though the Lord do suffer them to touch his children, yet can they not possibly preuaile against them, to the hindering either of their comfort in the worke of grace in them here in this world,
and though the Lord do suffer them to touch his children, yet can they not possibly prevail against them, to the hindering either of their Comfort in the work of grace in them Here in this world,
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in so doing, they do but as it were cast stones against the wind, they labour but in vaine, they shall neuer preuaile against them to their hurt, God is on the side of his Church and children,
in so doing, they do but as it were cast stones against the wind, they labour but in vain, they shall never prevail against them to their hurt, God is on the side of his Church and children,
as they made account, came against this land, and they made no question but that they should certainly ouercome it? And how did the Lord wonderfully defeate that gunpowder plot,
as they made account, Come against this land, and they made no question but that they should Certainly overcome it? And how did the Lord wonderfully defeat that gunpowder plot,
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and take them as rods and throw them into the fire. And though, as the Apostle saith, 1. Pet. 4.17. Iudgement begin at the house of God, yet certainly it shall not there rest, but from thence be deriued to the wicked enemies of the Church to continue on them for euer. For a second vse:
and take them as rods and throw them into the fire. And though, as the Apostle Says, 1. Pet. 4.17. Judgement begin At the house of God, yet Certainly it shall not there rest, but from thence be derived to the wicked enemies of the Church to continue on them for ever. For a second use:
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yet they hauing God on their side, for them, or with them after a speciall maner, their enemies cannot preuaile against them to their hurt? Surely then the safetie and securitie of Gods children is exceeding great.
yet they having God on their side, for them, or with them After a special manner, their enemies cannot prevail against them to their hurt? Surely then the safety and security of God's children is exceeding great.
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and hauing many thousands standing about him and garding him continually, can say and that truly, (vnlesse he be a child of God) that he is so safe and so secure, that neither men nor diuels can breake in on him and preuaile against him to his hurt? Now such is the safety and securitie of a child of God, he may boldly say that he is safe and secure vnder the shadow of the Lords wings,
and having many thousands standing about him and guarding him continually, can say and that truly, (unless he be a child of God) that he is so safe and so secure, that neither men nor Devils can break in on him and prevail against him to his hurt? Now such is the safety and security of a child of God, he may boldly say that he is safe and secure under the shadow of the lords wings,
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IN this Verse our Apostle opposeth to a particular assault and temptation that might haply trouble & disquiet the true beleeuing Romans and other true beleeuers, a contrarie ground of comfort:
IN this Verse our Apostle Opposeth to a particular assault and temptation that might haply trouble & disquiet the true believing Romans and other true believers, a contrary ground of Comfort:
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or with vs, after a speciall manner, as a louing, kind, and gracious father, and powerfull protector, none can be against vs, none can preuaile against vs to our hurt:
or with us, After a special manner, as a loving, kind, and gracious father, and powerful protector, none can be against us, none can prevail against us to our hurt:
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Now this the Apostle meets withall, and in the words of this verse he makes knowne to the beleeuing Romans and to other true beleeuers, that God will certainly and that freely giue them all things needfull,
Now this the Apostle meets withal, and in the words of this verse he makes known to the believing Romans and to other true believers, that God will Certainly and that freely give them all things needful,
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and he proues it by an argument from the greater to the lesse, that God hauing giuen to his children, to true beleeuers, the greater, he will not denie them the lesse,
and he Proves it by an argument from the greater to the less, that God having given to his children, to true believers, the greater, he will not deny them the less,
he hauing giuen them Christ who is the greatest good thing, and more worth then a thousand worlds, he will not suffer them to want other good things needfull, that is the Apostles argument, and that is amplified.
he having given them christ who is the greatest good thing, and more worth then a thousand world's, he will not suffer them to want other good things needful, that is the Apostles argument, and that is amplified.
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How shall he not with him giue vs all things also? So then in this verse we haue two things in generall layed before vs. 1. First this proposition, that God hath not spared his own Sonne, but hath giuen him for all true beleeuers.
How shall he not with him give us all things also? So then in this verse we have two things in general laid before us 1. First this proposition, that God hath not spared his own Son, but hath given him for all true believers.
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for one may giue and that freely, out of his owne abundance, but vnder those words spared not, is implied the raritie and excellencie of the thing giuen,
for one may give and that freely, out of his own abundance, but under those words spared not, is implied the rarity and excellency of the thing given,
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and of the same eternall essence with God the Father, and so his onely begotten Sonne, as he is called, Ioh. 3.16. his owne deare Sonne, But gaue him, or deliuered him vp.
and of the same Eternal essence with God the Father, and so his only begotten Son, as he is called, John 3.16. his own deer Son, But gave him, or Delivered him up.
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as the cause instrumentall, but God deliuered him vp as the principall cause, ordering and gouerning the tradition of Iudas, and his deliuering him vp,
as the cause instrumental, but God Delivered him up as the principal cause, ordering and governing the tradition of Iudas, and his delivering him up,
but for all that do or shall beleeue in Christ, according to that of Christ his prayer, Ioh. 17.20. I pray not for these alone, but for them also that shall beleeue in me through their word.
but for all that do or shall believe in christ, according to that of christ his prayer, John 17.20. I pray not for these alone, but for them also that shall believe in me through their word.
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and all the good things of this life, so farre as he in wisedome sees needfull and meete for vs. Thus then conceiue we the meaning of the Apostle in the words of this verse, as if he had said.
and all the good things of this life, so Far as he in Wisdom sees needful and meet for us Thus then conceive we the meaning of the Apostle in the words of this verse, as if he had said.
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Who hath not withheld or kept backe that gift of the greatest price and worth, that most rare and precious gift, his owne deare Sonne, the Sonne of his loue, his eternall Sonne, his onely begotten Sonne,
Who hath not withheld or kept back that gift of the greatest price and worth, that most rare and precious gift, his own deer Son, the Son of his love, his Eternal Son, his only begotten Son,
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though his Sonne was most deare to him, the Sonne of his loue, yet he thought him not too deare to be giuen for his chosen, he spared not the most precious and deare thing that he had,
though his Son was most deer to him, the Son of his love, yet he Thought him not too deer to be given for his chosen, he spared not the most precious and deer thing that he had,
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but also a manifestation and a declaration of the exceeding greatnesse of his loue to them, as Christ saith, Ioh. 3.16. God so loued the world, that he gaue his onely begotten Sonne, that whosoeuer beleeued in him should not perish but haue euerlasting life.
but also a manifestation and a declaration of the exceeding greatness of his love to them, as christ Says, John 3.16. God so loved the world, that he gave his only begotten Son, that whosoever believed in him should not perish but have everlasting life.
And as the Apostle saith, Rom. 5.8. God setteth out his loue towards vs, he commended or made his loue appeare exceeding great and abundant, in that while we were yet sinners, Christ dyed for vs. That God gaue his Sonne to dye for vs, therein he set forth the wonderfull greatnesse of his loue.
And as the Apostle Says, Rom. 5.8. God sets out his love towards us, he commended or made his love appear exceeding great and abundant, in that while we were yet Sinners, christ died for us That God gave his Son to die for us, therein he Set forth the wonderful greatness of his love.
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Great was the loue that Abraham shewed towards God in yt he was readie to offer his sonne Isaac at the commandement of the Lord, Gen. 22. but the loue of God to his chosen farre surmounteth that loue of Abraham, in that he spared not his owne Sonne,
Great was the love that Abraham showed towards God in that he was ready to offer his son Isaac At the Commandment of the Lord, Gen. 22. but the love of God to his chosen Far surmounteth that love of Abraham, in that he spared not his own Son,
Gods loue to Christ being infinite as his owne blessed Maiestie is, and God voluntarily and freely gaue his Sonne, which Abraham would not haue done without a command.
God's love to christ being infinite as his own blessed Majesty is, and God voluntarily and freely gave his Son, which Abraham would not have done without a command.
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And therefore doubtlesse the loue of God in giuing his Sonne to die for his chosen, was farre beyond the loue of Abraham in offering his sonne Isaac. One cals the loue of God in this respect an hyperbole,
And Therefore doubtless the love of God in giving his Son to die for his chosen, was Far beyond the love of Abraham in offering his son Isaac. One calls the love of God in this respect an hyperbole,
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Now then what is our vse of this? Surely this, (we professing our selues to be the children of God, as euery one will be held) we are to acknowledge it with all thankfulnesse, that the Lord hath exceedingly manifested his loue towards vs, in not sparing his owne Sonne,
Now then what is our use of this? Surely this, (we professing our selves to be the children of God, as every one will be held) we Are to acknowledge it with all thankfulness, that the Lord hath exceedingly manifested his love towards us, in not sparing his own Son,
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and of euery circumstance wherein they haue done them any fauour? and how will they protest themselues to be deuoted to their seruice? How impatient are they if they see or know any thing tending to their disparagement? What a shame then is it for vs, to walke neither feeling our hearts affected,
and of every circumstance wherein they have done them any favour? and how will they protest themselves to be devoted to their service? How impatient Are they if they see or know any thing tending to their disparagement? What a shame then is it for us, to walk neither feeling our hearts affected,
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as not to spare his owne Sonne for our sakes? Hath God of his meere free loue not spared his owne deare Sonne? how then canst thou finde in thine heart to offend such a good God? Oh spare not thou for his sake to cut off thy dearest sinne, sinne that is as deare to thee as any member of thy bodie;
as not to spare his own Son for our sakes? Hath God of his mere free love not spared his own deer Son? how then Canst thou find in thine heart to offend such a good God? O spare not thou for his sake to Cut off thy dearest sin, sin that is as deer to thee as any member of thy body;
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Indeed we must know, that we erre not in this point of weight, that Christ considered without relation to the Father, is God of himselfe equall to his Father,
Indeed we must know, that we err not in this point of weight, that christ considered without Relation to the Father, is God of himself equal to his Father,
And for this we haue euidence in many places of Scripture. Ioh. 1.1. saith the Euangelist, In the beginning was the Word, euen before the world was or had a being, the Word was:
And for this we have evidence in many places of Scripture. John 1.1. Says the Evangelist, In the beginning was the Word, even before the world was or had a being, the Word was:
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And verse 14. he saith, That Word was made flesh, and dwelt among vs. We saw the glorie thereof as the glorie of the onely begotten Sonne of the Father. Ioh. 8.58. Christ saith to the Iewes, Before Abraham was I am, not I was, but I am;
And verse 14. he Says, That Word was made Flesh, and dwelled among us We saw the glory thereof as the glory of the only begotten Son of the Father. John 8.58. christ Says to the Iewes, Before Abraham was I am, not I was, but I am;
a speech proper and peculiar to God, as we reade, Exod. 3 14. when Moses was to go to the children of Israell being in bondage in Egypt, God bids him say, I am hath sent me vnto you. And Rō. 9.5. the Apostle affirmes it boldly, that Christ, who concerning the flesh came of the Iewes, Is God ouer all blessed for euer, Amen. And Philip. 2.6.
a speech proper and peculiar to God, as we read, Exod 3 14. when Moses was to go to the children of Israel being in bondage in Egypt, God bids him say, I am hath sent me unto you. And Rō. 9.5. the Apostle affirms it boldly, that christ, who Concerning the Flesh Come of the Iewes, Is God over all blessed for ever, Amen. And Philip. 2.6.
It were easie further to proue the truth of the point in hand, as by the propheticall predictions of the Prophets of God, spoken onely of the Lord of hosts, of Iehouah in the old Testament,
It were easy further to prove the truth of the point in hand, as by the prophetical predictions of the prophets of God, spoken only of the Lord of hosts, of Jehovah in the old Testament,
And first this ground serues to discouer the infinite worth and sufficiencie of Christ his death and suffering, and that his bloud is of infinite price and value, able to satisfie for the sins of all Gods chosen,
And First this ground serves to discover the infinite worth and sufficiency of christ his death and suffering, and that his blood is of infinite price and valve, able to satisfy for the Sins of all God's chosen,
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but those places do note to vs the infinite merit and sufficiencie of Christ his suffering, that Christ suffering was not as meere man but God also, his death was in respect of the worth of the person infinitely sufficient and effectuall,
but those places do note to us the infinite merit and sufficiency of christ his suffering, that christ suffering was not as mere man but God also, his death was in respect of the worth of the person infinitely sufficient and effectual,
euen the Sonne of God, of the same eternall essence and substance with his Father? Surely the consideration of this may affoord matter of comfort and strength to as many as truly beleeue in Christ, euen to assure them that their sins are fully satisfied for by the death of Christ,
even the Son of God, of the same Eternal essence and substance with his Father? Surely the consideration of this may afford matter of Comfort and strength to as many as truly believe in christ, even to assure them that their Sins Are Fully satisfied for by the death of christ,
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I dare boldly affirme it, that he that knowes aright and duly considers it, that the price of his redemption is the bloud of Iesus Christ, infinite in value, the greatnesse of his sinnes cannot make him despaire.
I Dare boldly affirm it, that he that knows aright and duly considers it, that the price of his redemption is the blood of Iesus christ, infinite in valve, the greatness of his Sins cannot make him despair.
No, no, the more that Satan doth extoll and set out the iustice of God, the more doth he strengthen and confirme a child of God in this, that the sacrifice and death of Christ is accepted of God as a full satisfastion for all his sinnes, for why:
No, no, the more that Satan does extol and Set out the Justice of God, the more does he strengthen and confirm a child of God in this, that the sacrifice and death of christ is accepted of God as a full satisfaction for all his Sins, for why:
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The satisfaction made by Christ being of infinite worth and sufficiency, and God being a iust God, he will not, no he cannot denie the sufficiencie of it for the sinnes of all that truly beleeue in Christ.
The satisfaction made by christ being of infinite worth and sufficiency, and God being a just God, he will not, no he cannot deny the sufficiency of it for the Sins of all that truly believe in christ.
Indeed if we had to deale with an vniust tyrant, one that regarded not right nor wrong, iustice nor equitie, whatsoeuer the satisfaction of our sinnes were, we could hardly be out of danger, we should haue cause still to feare it would not be accepted,
Indeed if we had to deal with an unjust tyrant, one that regarded not right nor wrong, Justice nor equity, whatsoever the satisfaction of our Sins were, we could hardly be out of danger, we should have cause still to Fear it would not be accepted,
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but our God is a most iust God, who values all things aright, and he finding the sacrifice of Christ sufficient, it being the sacrifice of his owne Sonne,
but our God is a most just God, who value's all things aright, and he finding the sacrifice of christ sufficient, it being the sacrifice of his own Son,
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we see we may hold this as a truth of God, grounded on the word of God, that God had a principall working hand in the betraying of Christ by Iudas, and in crucifying and putting of Christ to death by the Iewes,
we see we may hold this as a truth of God, grounded on the word of God, that God had a principal working hand in the betraying of christ by Iudas, and in crucifying and putting of christ to death by the Iewes,
Now this the Anabaptists deny, and they say that God did not determine, appoint, or decree, that by the wicked he should be betrayed or murdered, otherwise then by suffering them:
Now this the Anabaptists deny, and they say that God did not determine, appoint, or Decree, that by the wicked he should be betrayed or murdered, otherwise then by suffering them:
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A conceit of brainsicke persons, and cleane contrary to the plaine euidence of the word of God in the place cited, Acts 2.23. and likewise contrary to that, Act 4.27.28. where it is said, That both Herod and Pontius Pilate, with the Gentiles and people of Israel, were gathered together to do whatsoeuer thine hand and thy counsell had determined before to be done.
A conceit of brainsick Persons, and clean contrary to the plain evidence of the word of God in the place cited, Acts 2.23. and likewise contrary to that, Act 4.27.28. where it is said, That both Herod and Pontius Pilate, with the Gentiles and people of Israel, were gathered together to do whatsoever thine hand and thy counsel had determined before to be done.
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I answer them, Therein they reason absurdly, for thus stands their argument (if you marke it,) God cannot lie, he cannot destroy the righteous with the wicked,
I answer them, Therein they reason absurdly, for thus Stands their argument (if you mark it,) God cannot lie, he cannot destroy the righteous with the wicked,
and murder him, being stirred vp so to do by the instigation of Satan, and by the strength of their owne corruption, therein aiming at their owne wicked ends,
and murder him, being stirred up so to do by the instigation of Satan, and by the strength of their own corruption, therein aiming At their own wicked ends,
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an vniust condemnation, as he saith, Isai. 53.9. He made h•s graue with the wicked, though he had done no wickednesse, neither was any deceit in his mouth. And Christ saith, Luke 22.37. The same which is written must be performed in me, euen with the wicked was he numbred:
an unjust condemnation, as he Says, Isaiah 53.9. He made h•s graven with the wicked, though he had done no wickedness, neither was any deceit in his Mouth. And christ Says, Lycia 22.37. The same which is written must be performed in me, even with the wicked was he numbered:
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euen an holy truth of God, grounded on the word of God, that God had a principall working hand in the betraying of Christ by Iudas, and in crucifying of Christ by the Iewes,
even an holy truth of God, grounded on the word of God, that God had a principal working hand in the betraying of christ by Iudas, and in crucifying of christ by the Iewes,
namely, the persons for whom God gaue or deliuered vp his owne deare Sonne to death, to be crucified and slaine, here expressed by the Apostle, for vs all, that is,
namely, the Persons for whom God gave or Delivered up his own deer Son to death, to be Crucified and slain, Here expressed by the Apostle, for us all, that is,
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The conceit of vniuersall redemption wrought by Christ, that Christ died for all and euerie man and woman in the world without exception of any, we haue alreadie met withall verse 30. I will not now meddle with it;
The conceit of universal redemption wrought by christ, that christ died for all and every man and woman in the world without exception of any, we have already met withal verse 30. I will not now meddle with it;
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but these words, for vs all, being thus vnderstood, for all true beleeuers, for all that do or shall beleeue in Christ to the end of the world, affoord to vs this ground of truth.
but these words, for us all, being thus understood, for all true believers, for all that do or shall believe in christ to the end of the world, afford to us this ground of truth.
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And to this purpose speakes Christ, and he amplifies his speech by a similitude. Ioh. 3.14.15. saith he, As Moses lift vp the serpent in the wilernesse, so must the Sonne of man be lift vp:
And to this purpose speaks christ, and he amplifies his speech by a similitude. John 3.14.15. Says he, As Moses lift up the serpent in the wilernesse, so must the Son of man be lift up:
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so saith Christ must the Sonne of man be lift vp, euen lift vp on the crosse, that whosoeuer beleeueth in him, whosoeuer lookes on him by the eye of faith hanging on the crosse, should not perish, but haue eternall life.
so Says christ must the Son of man be lift up, even lift up on the cross, that whosoever Believeth in him, whosoever looks on him by the eye of faith hanging on the cross, should not perish, but have Eternal life.
and whosoeuer beleeues in Christ truly, though neuer so weakely, yet he hath part and share in the infinite merit of the death of Christ Iesus the Sonne of God,
and whosoever believes in christ truly, though never so weakly, yet he hath part and share in the infinite merit of the death of christ Iesus the Son of God,
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yet is thy weake faith carried to a right obiect? Is it truly set on the Lord Iesus? Assuredly then it doth entitle thee to the infinite merit of the death of Christ Iesus the Sonne of God,
yet is thy weak faith carried to a right Object? Is it truly Set on the Lord Iesus? Assuredly then it does entitle thee to the infinite merit of the death of christ Iesus the Son of God,
Labour thou to get greater strength of faith, and vse all good meanes that serue to adde one measure of faith to another, the greater the measure of thy faith is that thou hast, the greater will be thy comfort;
Labour thou to get greater strength of faith, and use all good means that serve to add one measure of faith to Another, the greater the measure of thy faith is that thou hast, the greater will be thy Comfort;
but be thy faith neuer so weake, yet if it be set on the Lord Iesus the Sonne of God in truth, certainly the infinite merit of Christ his death belongs to thee,
but be thy faith never so weak, yet if it be Set on the Lord Iesus the Son of God in truth, Certainly the infinite merit of christ his death belongs to thee,
and as the faith of the best of Gods children, and doth as truly and as certainly entitle thee to the infinite merit of Christ his death, as theirs did or doth.
and as the faith of the best of God's children, and does as truly and as Certainly entitle thee to the infinite merit of christ his death, as theirs did or does.
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A ground of sweet comfort to the weakest true beleeuing soule yt liues, euen to such as are euer cōplaining of the weaknesse of their faith, this may refresh and cheare vp their hearts with cōfort, if it be duly considered.
A ground of sweet Comfort to the Weakest true believing soul that lives, even to such as Are ever complaining of the weakness of their faith, this may refresh and cheer up their hearts with Comfort, if it be duly considered.
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and though it be but weake, and thou art combred with much doubting, it doth as truly entitle thee to the infinite merit of the death of Christ the Sonne of God,
and though it be but weak, and thou art cumbered with much doubting, it does as truly entitle thee to the infinite merit of the death of christ the Son of God,
Hereupon the Apostle infers, that together with that Sonne of his, God will freely giue to all true beleeuers all good things, which he deliuers in this manner:
Hereupon the Apostle infers, that together with that Son of his, God will freely give to all true believers all good things, which he delivers in this manner:
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How shall he not with him giue vs all things also? As if he had said, it cannot be but that vndoubtedly together with Christ his Sonne, he will giue vs all other good things.
How shall he not with him give us all things also? As if he had said, it cannot be but that undoubtedly together with christ his Son, he will give us all other good things.
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The Lord will not keepe from such as truly beleeue in Christ any thing which he in his wisedome fees meet and good for them. Psal. 84.11. the Psalmist saith, The Lord will withhold no good thing from them that walke vprightly.
The Lord will not keep from such as truly believe in christ any thing which he in his Wisdom fees meet and good for them. Psalm 84.11. the Psalmist Says, The Lord will withhold no good thing from them that walk uprightly.
and therefore he will not denie them things of lesse worth. It is Christ his owne argument, Matth. 6.25. Your heauenly Father hath giuen you your bodies and your liues, and he will much more feed you and cloth you.
and Therefore he will not deny them things of less worth. It is christ his own argument, Matthew 6.25. Your heavenly Father hath given you your bodies and your lives, and he will much more feed you and cloth you.
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Againe, Christ is the fountaine of all good things, in and through him God doth blesse his children with all spirituall blessings, Ephes. 1.3. yea with all temporall blessings, and with all good things:
Again, christ is the fountain of all good things, in and through him God does bless his children with all spiritual blessings, Ephesians 1.3. yea with all temporal blessings, and with all good things:
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And on these grounds it followes necessarily, that the Lord will not keepe from such as truly beleeue in Christ any thing which he in his wisedome fees meete and good for them.
And on these grounds it follows necessarily, that the Lord will not keep from such as truly believe in christ any thing which he in his Wisdom fees meet and good for them.
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and will he now denie thee any good thing that he sees good for thee, thou being iustified and reconciled to him by the death of his Sonne? No, no, feare it not, it cannot possibly be.
and will he now deny thee any good thing that he sees good for thee, thou being justified and reconciled to him by the death of his Son? No, no, Fear it not, it cannot possibly be.
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and perswade thy selfe that God will bring thee to heauen by Christ, and wilt thou not trust God for other good things? Oh learne thou on this ground to checke thy selfe when thou art troubled with feare of want,
and persuade thy self that God will bring thee to heaven by christ, and wilt thou not trust God for other good things? O Learn thou on this ground to check thy self when thou art troubled with Fear of want,
and will he then withdraw his loue from vs, and suffer vs to want other good things that he sees meete and good for vs? it cannot be, it is not possible.
and will he then withdraw his love from us, and suffer us to want other good things that he sees meet and good for us? it cannot be, it is not possible.
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or thou art sicke, God sees it good for thee thou shouldst be so, he will giue thee patience and comfort in Christ which is b•tter then health, & so in other particulars.
or thou art sick, God sees it good for thee thou Shouldst be so, he will give thee patience and Comfort in christ which is b•tter then health, & so in other particulars.
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There is yet further matter of instruction offered to vs from this inference of the Apostle, How shall he not with him giue vs all things also? And in the next place obserue we, the Apostle here saith,
There is yet further matter of instruction offered to us from this Inference of the Apostle, How shall he not with him give us all things also? And in the next place observe we, the Apostle Here Says,
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How shall not God with Christ giue vs all things? as if he had said, It cannot be but that God will together with Christ freely giue vs both all the benefits of Christ,
How shall not God with christ give us all things? as if he had said, It cannot be but that God will together with christ freely give us both all the benefits of christ,
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euen whatsoeuer Christ did or suffered as Mediator God and man, it is by the couenant of grace truly and really his who is one with Christ, and who hath Christ himselfe. Ioh. 6.40.
even whatsoever christ did or suffered as Mediator God and man, it is by the Covenant of grace truly and really his who is one with christ, and who hath christ himself. John 6.40.
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and they are truly and really his, euen wisedome, righteousnesse, sanctification and redemption: as they are reckoned vp, 1. Cor. 1.30. This I note in a word:
and they Are truly and really his, even Wisdom, righteousness, sanctification and redemption: as they Are reckoned up, 1. Cor. 1.30. This I note in a word:
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and if they so do, they must needs haue Christ himselfe, and be partakers of the benefits of Christ, Ioh. 6.54. and yet they shut them out from all the benefits of Christ, and from eternall life.
and if they so do, they must needs have christ himself, and be partakers of the benefits of christ, John 6.54. and yet they shut them out from all the benefits of christ, and from Eternal life.
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onely they, and none but they who truly beleeue in Christ, and that haue Christ, they onely haue true spiritual right & title to the good things of this life,
only they, and none but they who truly believe in christ, and that have christ, they only have true spiritual right & title to the good things of this life,
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and then reckoning vp particulars, he names the world, The world is yours, euen the whole frame of the world and all the good creatures in it are yours, you are the right owners of the world;
and then reckoning up particulars, he names the world, The world is yours, even the Whole frame of the world and all the good creatures in it Are yours, you Are the right owners of the world;
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but also of this life present, they onely, and none but they haue true spirituall right and title to the good things of this life, they onely haue true comfort in them and from them:
but also of this life present, they only, and none but they have true spiritual right and title to the good things of this life, they only have true Comfort in them and from them:
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and that right and title by the fall of Adam, it is restored onely to all true beleeuers, to all that truly beleeue in Christ the Sonne of God, whom God hath made heire of all things, Hebr. 1.2.
and that right and title by the fallen of Adam, it is restored only to all true believers, to all that truly believe in christ the Son of God, whom God hath made heir of all things, Hebrew 1.2.
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Now then for the vse, first this ground of truth serues to discouer that they deceiue themselues who thinke that God hath bl•ssed them with the good things of this life that they enioy,
Now then for the use, First this ground of truth serves to discover that they deceive themselves who think that God hath bl•ssed them with the good things of this life that they enjoy,
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it is an vsuall speech, it often breakes out of the mouthes of worldlings, of earthwormes, of vsurers and such like, who haue scraped together abundance of wealth, that God hath blessed them with that abundance.
it is an usual speech, it often breaks out of the mouths of worldlings, of earthworms, of usurers and such like, who have scraped together abundance of wealth, that God hath blessed them with that abundance.
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They are deceiued, the gold and siluer, and the good things of this life they do enioy without Christ (and it cannot be that they haue Christ, liuing in knowne grosse sinnes as they do) are not blessings to them,
They Are deceived, the gold and silver, and the good things of this life they do enjoy without christ (and it cannot be that they have christ, living in known gross Sins as they do) Are not blessings to them,
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and what shall it profit the thiefe to haue it, when he shall come to hold vp his hand for it at the barre? If thou haue not Christ, thou art but an vsurper of the good things of this life thou dost possesse by a lawfull ciuill right,
and what shall it profit the thief to have it, when he shall come to hold up his hand for it At the bar? If thou have not christ, thou art but an usurper of the good things of this life thou dost possess by a lawful civil right,
And what an heauie account haue they to make, who haue abundance of outward good things and yet haue not Christ? they shall one day cast away their gold and siluer,
And what an heavy account have they to make, who have abundance of outward good things and yet have not christ? they shall one day cast away their gold and silver,
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and onely they, and none but they haue a comfortable vse of them, and true comfort in them? Here is then matter of comfort for such as haue Christ, in regard of the good things of this life they do enioy:
and only they, and none but they have a comfortable use of them, and true Comfort in them? Here is then matter of Comfort for such as have christ, in regard of the good things of this life they do enjoy:
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Or hast thou litle, but from hand to mouth? that litle is better to thee then the great abundance that worldlings haue who haue not Christ, they shall be accountable for their abundance,
Or hast thou little, but from hand to Mouth? that little is better to thee then the great abundance that worldlings have who have not christ, they shall be accountable for their abundance,
If thou hast but browne bread, or a dinner of greene hearbes, as Salomon speakes, Prou. 15.17. with Christ, it is better then a stalled oxe, and the greatest dainties in the world without Christ.
If thou hast but brown bred, or a dinner of green herbs, as Solomon speaks, Prou. 15.17. with christ, it is better then a stalled ox, and the greatest dainties in the world without christ.
One thing yet remaines to be noted from these words, How shall he not with him giue vs all things also? the word signifying (as we haue shewed) freely giue vs all things: hence it is cleare.
One thing yet remains to be noted from these words, How shall he not with him give us all things also? the word signifying (as we have showed) freely give us all things: hence it is clear.
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That the good things of this life, that true beleeuers and they who haue Christ do enioy, are the free gift of God, they are giuen to them of God freely,
That the good things of this life, that true believers and they who have christ do enjoy, Are the free gift of God, they Are given to them of God freely,
and without any merit or desert of their owne. Christ teacheth this plainly, Matth. 6.11. where he bids such as are able truly to call God Father, thus to pray, Giue vs this day our daily bread.
and without any merit or desert of their own. christ Teaches this plainly, Matthew 6.11. where he bids such as Are able truly to call God Father, thus to pray, Give us this day our daily bred.
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and they seeke to shift it off, but they are not able to auoid the force and dint of it, all is Gods free gift to his children to the least bit of bread they haue to put into their mouthes,
and they seek to shift it off, but they Are not able to avoid the force and dint of it, all is God's free gift to his children to the least bit of bred they have to put into their mouths,
OVr Apostle hauing in the verse foregoing armed the beleeuing Romans and other true beleeuers, against the assault and tentation that might arise from the want of good things,
Our Apostle having in the verse foregoing armed the believing Romans and other true believers, against the assault and tentation that might arise from the want of good things,
and made knowne to them they need not feare the want of any good thing needfull for them, God hauing giuen them Christ his Sonne, he now begins to arme and strengthen them against the assaults and tentations that might come from the presence of euill things,
and made known to them they need not Fear the want of any good thing needful for them, God having given them christ his Son, he now begins to arm and strengthen them against the assaults and tentations that might come from the presence of evil things,
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and this he doth from this 33. verse to the end of the Chapter. I will God willing lay forth the grounds of comfort opposed to the particular assaults,
and this he does from this 33. verse to the end of the Chapter. I will God willing lay forth the grounds of Comfort opposed to the particular assaults,
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First in regard of accusation, he affirmes verse 33. that Gods chosen are not to feare any accuser, any that can accuse them for their sinnes, which he puts downe by way of interrogation, Who shall lay any thing to the charge of Gods chosen? And then against the feare of accusation for their sinnes, he opposeth a strong reason,
First in regard of accusation, he affirms verse 33. that God's chosen Are not to Fear any accuser, any that can accuse them for their Sins, which he puts down by Way of interrogation, Who shall lay any thing to the charge of God's chosen? And then against the Fear of accusation for their Sins, he Opposeth a strong reason,
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and maketh request also for vs. But to keepe within the compasse of verse 33. two things in generall are layd before vs in that verse. First this proposition:
and makes request also for us But to keep within the compass of verse 33. two things in general Are laid before us in that verse. First this proposition:
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None can lay any thing to the charge of Gods chosen, deliuered by way of interrogation, Who shall lay any thing to the charge of Gods chosen? Secondly the reason of it,
None can lay any thing to the charge of God's chosen, Delivered by Way of interrogation, Who shall lay any thing to the charge of God's chosen? Secondly the reason of it,
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These words are metaphoricall, borrowed and taken from ciuill courts, and the verbe NONLATINALPHABET, vsed in the originall, properly signifieth to call one into law, to enter action or suite against him in some open Court, to endite him, to accuse him with some euill,
These words Are metaphorical, borrowed and taken from civil Courts, and the verb, used in the original, properly signifies to call one into law, to enter actium or suit against him in Some open Court, to endite him, to accuse him with Some evil,
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namely, to absolue, and to acquit in iudgement, or to pronounce innocent in iudgement: in which sence the word is vsed, Acts 13.39. And from all things from which ye could not be iustified by the Law of Moses, by him is iustified: that is, absolued or cleared.
namely, to absolve, and to acquit in judgement, or to pronounce innocent in judgement: in which sense the word is used, Acts 13.39. And from all things from which you could not be justified by the Law of Moses, by him is justified: that is, absolved or cleared.
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and that is cleare, in that he here sets it against accusing and condemning, which are two acts of iudgement, Who shall lay any thing to the charge of Gods chosen,
and that is clear, in that he Here sets it against accusing and condemning, which Are two acts of judgement, Who shall lay any thing to the charge of God's chosen,
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so as they are able there to make their accusation good, and there to preuaile against them, by their accusation to conuince them as guiltie of any crime? Surely none, either in heauen, in earth,
so as they Are able there to make their accusation good, and there to prevail against them, by their accusation to convince them as guilty of any crime? Surely none, either in heaven, in earth,
That Gods chosen, now beleeuing in Christ, and iustified in the sight of God, are not in such a state and condition as that they are altogether free from being accused for sinne,
That God's chosen, now believing in christ, and justified in the sighed of God, Are not in such a state and condition as that they Are altogether free from being accused for sin,
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and to haue sinne and guiltinesse charged on them, and to be troubled with the guiltinesse of sinne. Reuel. 12.10. Satan is called the accuser of the brethren, and he is said to accuse them before God day and night.
and to have sin and guiltiness charged on them, and to be troubled with the guiltiness of sin. Revel. 12.10. Satan is called the accuser of the brothers, and he is said to accuse them before God day and night.
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He accused Iob to God, euen contrary to Gods owne testimonie, and he charged him to be but an hypocrite, and that he serued God onely in regard of Gods gifts and blessings bestowed on him, Iob 1.9.10.
He accused Job to God, even contrary to God's own testimony, and he charged him to be but an hypocrite, and that he served God only in regard of God's Gifts and blessings bestowed on him, Job 1.9.10.
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yea wicked men will sift Gods children, as a man sifts his corne, and as narrowly search into their words and deeds as Laban did into Iacobs stuffe, Genes. 31.33.
yea wicked men will sift God's children, as a man sifts his corn, and as narrowly search into their words and Deeds as Laban did into Iacobs stuff, Genesis. 31.33.
and on shadowes of euill be bold to accuse them; witnesse Ioseph, Genes. 39.14. Ieremiah, Iere. 37.13. Amos, Amos 7.10. A cloud of witnesses we haue of this kind:
and on shadows of evil be bold to accuse them; witness Ioseph, Genesis. 39.14. Jeremiah, Jeremiah 37.13. Amos, Amos 7.10. A cloud of Witnesses we have of this kind:
and they are sometimes troubled in their consciences, not onely for sinnes lately committed, but for sinnes they haue done many yeares before, and now truly repented of. Psal. 25.7. Dauid desires the Lord not to remember the sinnes of his youth, nor his rebellions.
and they Are sometime troubled in their Consciences, not only for Sins lately committed, but for Sins they have done many Years before, and now truly repented of. Psalm 25.7. David Desires the Lord not to Remember the Sins of his youth, nor his rebellions.
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No, the Lord will haue them (which may be the ground of this truth) in this kind exercised to haue sinne and the guiltinesse of sinne charged on them by Satan, by the world,
No, the Lord will have them (which may be the ground of this truth) in this kind exercised to have sin and the guiltiness of sin charged on them by Satan, by the world,
and more warinesse against it, and to make them the more heedfull of Satans sleights, and to gather more strength against him to preuent sinnes they might otherwise fall into,
and more wariness against it, and to make them the more heedful of Satan sleights, and to gather more strength against him to prevent Sins they might otherwise fallen into,
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and sometimes to make them more fit to comfort others being troubled for sinne, that they may comfort others with the comforts wherewith themselues haue bene comforted. 2. Cor. 1.4.
and sometime to make them more fit to Comfort Others being troubled for sin, that they may Comfort Others with the comforts wherewith themselves have be comforted. 2. Cor. 1.4.
Now then for the vse, first this truth giues a checke to the rash iudgement of the world touching Gods children in regard of the accusation and trouble of mind for sinne.
Now then for the use, First this truth gives a check to the rash judgement of the world touching God's children in regard of the accusation and trouble of mind for sin.
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the state of such an one is not good, because men charge him with hypocrisie; or because he is troubled in this world for sinne, therefore he is an hypocrite:
the state of such an one is not good, Because men charge him with hypocrisy; or Because he is troubled in this world for sin, Therefore he is an hypocrite:
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And for a second vse, on this ground of truth now deliuered, learne thou whosoeuer thou art, thou hauing good euidence of the worke of grace in thine owne heart with power, learne thou, I say, not to iudge thy selfe in a bad state and condition onely because thy mind is troubled for thy sinnes,
And for a second use, on this ground of truth now Delivered, Learn thou whosoever thou art, thou having good evidence of the work of grace in thine own heart with power, Learn thou, I say, not to judge thy self in a bad state and condition only Because thy mind is troubled for thy Sins,
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No, no, the best of Gods children haue their turbida interualla, their troubled fits, as it were anguish fits, sometimes sweete and gracious feelings, much peace and quietnesse of mind and conscience,
No, no, the best of God's children have their Turbida interualla, their troubled fits, as it were anguish fits, sometime sweet and gracious feelings, much peace and quietness of mind and conscience,
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so as they can preuaile against them by any accusation, so as they can conuince them as guiltie of sinne before the tribunall and iudgement seate of God:
so as they can prevail against them by any accusation, so as they can convince them as guilty of sin before the tribunal and judgement seat of God:
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God onely hath power to forgiue the debt of sinne, as he saith by his Prophet, Isai. 43.25. I, euen I am he that putteth away thine iniquities for mine owne sake, and will not remember thy sinnes.
God only hath power to forgive the debt of sin, as he Says by his Prophet, Isaiah 43.25. I, even I am he that putteth away thine iniquities for mine own sake, and will not Remember thy Sins.
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That Gods chosen now beleeuing in Christ, and iustified of God, God iustifying them in and through Christ his Sonne, they cannot be hurt by any accusation that can be layd against them before the iudgement seate of God.
That God's chosen now believing in christ, and justified of God, God justifying them in and through christ his Son, they cannot be hurt by any accusation that can be laid against them before the judgement seat of God.
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they need not feare the accusation of any enemie whatsoeuer for their sinnes, that the accusation shall hurt them before the iudgement seate of God. We reade Isai. 50.8. the Prophet brings in Christ thus speaking, He is neare that iustifieth, who will contend with me? Let vs stand together, who is mine aduersarie? Let him come neare to me.
they need not Fear the accusation of any enemy whatsoever for their Sins, that the accusation shall hurt them before the judgement seat of God. We read Isaiah 50.8. the Prophet brings in christ thus speaking, He is near that Justifieth, who will contend with me? Let us stand together, who is mine adversary? Let him come near to me.
so as his accusation may hurt me, or preuaile against me? Isai. 38.17. Hezechiah saith, The Lord had cast all his sinnes behind his backe. And Psal. 103.2.3.
so as his accusation may hurt me, or prevail against me? Isaiah 38.17. Hezekiah Says, The Lord had cast all his Sins behind his back. And Psalm 103.2.3.
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so as no accusation brought against them for any sinne by any enemie whatsoeuer, can possibly hurt them or preuaile against them before the iudgement seate of God: for why,
so as no accusation brought against them for any sin by any enemy whatsoever, can possibly hurt them or prevail against them before the judgement seat of God: for why,
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To God alone are his chosen indebted by their sinnes, as Dauid saith, Psal. 51.4. Against thee, against thee onely haue I sinned, and done euill in thy sight.
To God alone Are his chosen indebted by their Sins, as David Says, Psalm 51.4. Against thee, against thee only have I sinned, and done evil in thy sighed.
And Gods chosen, now beleeuing in Christ, are taught by Christ himselfe to pray to God onely for the pardon of their sinnes, Mat. 6.12. Forgiue vs our debts as we also forgiue our debters.
And God's chosen, now believing in christ, Are taught by christ himself to pray to God only for the pardon of their Sins, Mathew 6.12. Forgive us our debts as we also forgive our debtors.
and if there they be acquitted and pronounced innocent, they hold themselues safe enough, none can after that call them into question for the same thing:
and if there they be acquitted and pronounced innocent, they hold themselves safe enough, none can After that call them into question for the same thing:
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so God being the highest Iudge, and his tribunall being the supreme iudgement seate, his chosen being there absolued and acquitted from the guilt of all their sinnes by God himselfe, they need not feare what any accuser can lay to their charge.
so God being the highest Judge, and his tribunal being the supreme judgement seat, his chosen being there absolved and acquitted from the guilt of all their Sins by God himself, they need not Fear what any accuser can lay to their charge.
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And therefore doubtlesse Gods chosen now beleeuing in Christ, and iustified of God, God iustifying them in and through Christ his Sonne, they cannot be hurt by any accusation for sinne that can be brought against them,
And Therefore doubtless God's chosen now believing in christ, and justified of God, God justifying them in and through christ his Son, they cannot be hurt by any accusation for sin that can be brought against them,
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Though iustified persons haue sinne still abiding in them, and they sinne daily, and sinne may be iustly charged on them before the iudgement seate of God,
Though justified Persons have sin still abiding in them, and they sin daily, and sin may be justly charged on them before the judgement seat of God,
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And thus as the Apostle saith, Rom. 4.5. God iustifieth the vngodly: that is, God acquitteth such as are vngodly in themselues, and haue vngodlinesse in themselues, looking on them in Christ his Sonne, who hath fully satisfied for their sinnes.
And thus as the Apostle Says, Rom. 4.5. God Justifieth the ungodly: that is, God acquitteth such as Are ungodly in themselves, and have ungodliness in themselves, looking on them in christ his Son, who hath Fully satisfied for their Sins.
Why then (will some say) what neede iustified persons craue pardon of their sinnes? if true beleeuers and iustified persons be acquitted of God from the guilt of all their sinnes, what need they daily to craue pardon of their sinnes? I answer againe.
Why then (will Some say) what need justified Persons crave pardon of their Sins? if true believers and justified Persons be acquitted of God from the guilt of all their Sins, what need they daily to crave pardon of their Sins? I answer again.
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and had need to be further strengthened, and they are to pray for the pardon of their sinnes more and more to strengthen them in the assurance of the pardon of those sinnes they daily commit,
and had need to be further strengthened, and they Are to pray for the pardon of their Sins more and more to strengthen them in the assurance of the pardon of those Sins they daily commit,
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And therefore this still remaines a truth, that Gods chosen now beleeuing in Christ, and iustified of God, God iustifying them in and through Christ his Sonne, they cannot be hurt by any accusation for sinne that can be brought against them before the iudgement seate of God,
And Therefore this still remains a truth, that God's chosen now believing in christ, and justified of God, God justifying them in and through christ his Son, they cannot be hurt by any accusation for sin that can be brought against them before the judgement seat of God,
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and to charge foule things on them? they do but therein shew themselues malicious against Gods children, they cannot hurt them or preuaile against them before the iudgement seate of God.
and to charge foul things on them? they do but therein show themselves malicious against God's children, they cannot hurt them or prevail against them before the judgement seat of God.
And know it whosoeuer thou art, thou charging foule things on Gods children, and on such as giue good euidence that they are true beleeuers, in so doing thou dost but play the diuels part, who is stiled the accuser of the brethren.
And know it whosoever thou art, thou charging foul things on God's children, and on such as give good evidence that they Are true believers, in so doing thou dost but play the Devils part, who is styled the accuser of the brothers.
set not thou a curse where thou seest the print of Gods blessing, do not thou loade him with an heauie burden, whom God (for any thing thou knowest) hath disburdened:
Set not thou a curse where thou See the print of God's blessing, do not thou load him with an heavy burden, whom God (for any thing thou Knowest) hath disburdened:
if thou so do, thou makest thy selfe odious in the sight of God. Prou. 17.15. He that iustifieth the wicked, and he that condemneth the iust, especially whom God hath iustified, they are abomination to the Lord, they are odious to the Lord.
if thou so do, thou Makest thy self odious in the sighed of God. Prou. 17.15. He that Justifieth the wicked, and he that Condemneth the just, especially whom God hath justified, they Are abomination to the Lord, they Are odious to the Lord.
Now, is it so that Gods chosen, now beleeuing in Christ, and iustified of God, God iustifying them in and through Christ his Sonne, they cannot be hurt by any accusation for sinne that can be brought against them before the iudgement seate of God,
Now, is it so that God's chosen, now believing in christ, and justified of God, God justifying them in and through christ his Son, they cannot be hurt by any accusation for sin that can be brought against them before the judgement seat of God,
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and they need not feare any accuser or any accusation layed against them before the iudgement seate of God for their sinnes, that they shall be hurt by that accusation? Here is then ground of sweete and of heauenly comfort to as many as truly beleeue in Christ,
and they need not Fear any accuser or any accusation laid against them before the judgement seat of God for their Sins, that they shall be hurt by that accusation? Here is then ground of sweet and of heavenly Comfort to as many as truly believe in christ,
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and are iustified in the sight of God. This truth tels them they are in a most blessed state and condition; as Dauid saith, Psal. 32.1.2. Blessed he whose wickednesse is forgiuen, and whose sinne is couered.
and Are justified in the sighed of God. This truth tells them they Are in a most blessed state and condition; as David Says, Psalm 32.1.2. Blessed he whose wickedness is forgiven, and whose sin is covered.
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and there if thou darest to accuse me, and if thou darest so do, I feare thee not, I know thou shalt not preuaile by any accusation thou canst bring against me;
and there if thou Darest to accuse me, and if thou Darest so doe, I Fear thee not, I know thou shalt not prevail by any accusation thou Canst bring against me;
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What an excellent comfort is this to euery child of God, and to euery true beleeuer? And this comfort belongs to thee whosoeuer thou art, that hast good euidence of true grace in thine heart,
What an excellent Comfort is this to every child of God, and to every true believer? And this Comfort belongs to thee whosoever thou art, that hast good evidence of true grace in thine heart,
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What though it be so that thou art traduced by men, & men charge foule things on thee, that thou art an hypocrite? comfort thy selfe in this, they dare not stand to their accusation,
What though it be so that thou art traduced by men, & men charge foul things on thee, that thou art an hypocrite? Comfort thy self in this, they Dare not stand to their accusation,
Be it so, yet is that sinne they truly charge on thee, and thine owne conscience tels thee that in some measure thou art guiltie of, a burthen to thee? dost thou grone vnder it,
Be it so, yet is that sin they truly charge on thee, and thine own conscience tells thee that in Some measure thou art guilty of, a burden to thee? dost thou groan under it,
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and labour and striue against it, and pray against it? Then assure thy selfe of this, thou art iustified of God, God doth acquit thee from the guilt of that and of all thy other sinnes,
and labour and strive against it, and pray against it? Then assure thy self of this, thou art justified of God, God does acquit thee from the guilt of that and of all thy other Sins,
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yea the very insensible creatures will one day rise vp against thee and accuse thee, the heauens, the earth, the ayre thou breathest in, thy foode, thy apparell,
yea the very insensible creatures will one day rise up against thee and accuse thee, the heavens, the earth, the air thou breathest in, thy food, thy apparel,
yea God himselfe will be a swift witnesse against thee, Malac. 3.5. Oh then in what a miserable state and condition art thou that art a prophane person!
yea God himself will be a swift witness against thee, Malachi 3.5. O then in what a miserable state and condition art thou that art a profane person!
if thou hadst eyes to see it, and an heart to consider it, it would make thine heart ake within thee Now therefore in the feare of God be stirred vp to thinke on thy miserable state and condition,
if thou Hadst eyes to see it, and an heart to Consider it, it would make thine heart ache within thee Now Therefore in the Fear of God be stirred up to think on thy miserable state and condition,
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and accuse thee before the Iudge of the quicke and dead, and vnlesse now thou humble thy selfe and make thy peace with God, assuredly thou shalt then haue none to pleade for thee.
and accuse thee before the Judge of the quick and dead, and unless now thou humble thy self and make thy peace with God, assuredly thou shalt then have none to plead for thee.
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which position he puts downe as he did the former, by way of interrogation, who shall condemne? as if he had said, None is able to condemne Gods chosen.
which position he puts down as he did the former, by Way of interrogation, who shall condemn? as if he had said, None is able to condemn God's chosen.
and in those foure things the Apostle goes on by degrees, preuenting all scruples and doubts that might trouble the minds of Gods chosen touching condemnation: none can condemne them:
and in those foure things the Apostle Goes on by Degrees, preventing all scruples and doubts that might trouble the minds of God's chosen touching condemnation: none can condemn them:
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Condemne. The word condemne is here also a iudiciall terme, and it signifies the act of a Iudge in open court, whose act is to adiudge such as are found guilty of any crime,
Condemn. The word condemn is Here also a judicial term, and it signifies the act of a Judge in open court, whose act is to adjudge such as Are found guilty of any crime,
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the words are NONLATINALPHABET Christ dying. And some reade them with an interrogation, Who shall condemne? Shall Christ which is dead? but they are better thus read, It is Christ which is dead:
the words Are christ dying. And Some read them with an interrogation, Who shall condemn? Shall christ which is dead? but they Are better thus read, It is christ which is dead:
and fully answerable to the iustice of God, as the Apostle saith, 1. Pet. 2.24. He his owne selfe bare our sinnes in his bodie on the tree. According to that, Isai. 53.5.
and Fully answerable to the Justice of God, as the Apostle Says, 1. Pet. 2.24. He his own self bore our Sins in his body on the tree. According to that, Isaiah 53.5.
and hath borne that punishment that they should haue borne for their sinnes. Yea or rather which is risen againe ▪ this is a further ground of comfort,
and hath born that punishment that they should have born for their Sins. Yea or rather which is risen again ▪ this is a further ground of Comfort,
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but is also risen againe from the dead, and hath vanquished and ouercome death, and made it manifest by his resurrection that he hath fully absolued and discharged them from all their sinnes: as Rom. 4.25. He was deliuered to death for our sinnes, and is risen againe for our iustification.
but is also risen again from the dead, and hath vanquished and overcome death, and made it manifest by his resurrection that he hath Fully absolved and discharged them from all their Sins: as Rom. 4.25. He was Delivered to death for our Sins, and is risen again for our justification.
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they are taken from the manner of the kings of the earth, who vse to set those on high whom they purpose most of all to honour. As 1. King. 2.19. Salomon in token of honour caused a seate to be set for his mother, and she sate at his right hand.
they Are taken from the manner of the Kings of the earth, who use to Set those on high whom they purpose most of all to honour. As 1. King. 2.19. Solomon in token of honour caused a seat to be Set for his mother, and she sat At his right hand.
And by this forme of speech here rightly applyed to Christ, 2. things are signified. First, That Christ is exalted to vnspeakeable glorie in heauen, 1. Tim. 3.16. and is there partaker of the infinite glorie of his Father. And
And by this Form of speech Here rightly applied to christ, 2. things Are signified. First, That christ is exalted to unspeakable glory in heaven, 1. Tim. 3.16. and is there partaker of the infinite glory of his Father. And
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and with his Father to be Lord and gouernour of all things in heauen and earth, Hauing all power giuen to him, both in heauen and in earth, as himselfe saith, Matth. 28.18. and as the Apostle saith, 1. Pet. 3.22.
and with his Father to be Lord and governor of all things in heaven and earth, Having all power given to him, both in heaven and in earth, as himself Says, Matthew 28.18. and as the Apostle Says, 1. Pet. 3.22.
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And maketh request or intercession also for vs. These words are not to be conceiued as if Christ now in heauen did prostrate himselfe and kneele on his knees,
And makes request or Intercession also for us These words Are not to be conceived as if christ now in heaven did prostrate himself and kneel on his knees,
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but Christ doth now make request by the merit of his death, he now presenting himselfe continually in the sight of God his Father, as Heb. 9.24. He is entred into very heauen to appeare now in the sight of God for vs:
but christ does now make request by the merit of his death, he now presenting himself continually in the sighed of God his Father, as Hebrew 9.24. He is entered into very heaven to appear now in the sighed of God for us:
and by presenting the sacrifice of himselfe once offered on the crosse, and the infinite merit of that sacrifice before the eyes of his Father, willing as he is God and man,
and by presenting the sacrifice of himself once offered on the cross, and the infinite merit of that sacrifice before the eyes of his Father, willing as he is God and man,
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Who can pronounce Gods chosen, now beleeuing in Christ, worthie of punishment for sinne, or truly iudge them to any punishment, either temporall or eternall for their sinnes? Surely none in heauen, in earth,
Who can pronounce God's chosen, now believing in christ, worthy of punishment for sin, or truly judge them to any punishment, either temporal or Eternal for their Sins? Surely none in heaven, in earth,
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and not onely so, but Christ hath vanquished and ouercome death, and made it manifest by his resurrection, that he hath fully absolued and discharged them from all their sinnes,
and not only so, but christ hath vanquished and overcome death, and made it manifest by his resurrection, that he hath Fully absolved and discharged them from all their Sins,
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Now first in that the Apostle puts downe this for a certaine truth, that none can condemne Gods chosen now beleeuing in Christ, none can adiudge them to any punishment, either temporall or eternall for their sinnes,
Now First in that the Apostle puts down this for a certain truth, that none can condemn God's chosen now believing in christ, none can adjudge them to any punishment, either temporal or Eternal for their Sins,
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because Christ by his death hath spoyled and stripped him of that power, Colos. 2.15. Hath spoyled the principalities, and powers, and hath made a shew of them openly, and hath triumphed ouer them in his crosse. Heb. 2.14.15. the holy Ghost saith, that Christ through his death destroyed him that had the power of death, that is, the diuell.
Because christ by his death hath spoiled and stripped him of that power, Colos 2.15. Hath spoiled the principalities, and Powers, and hath made a show of them openly, and hath triumphed over them in his cross. Hebrew 2.14.15. the holy Ghost Says, that christ through his death destroyed him that had the power of death, that is, the Devil.
we reade, after the battell betweene Michael and the great Dragon, that is, betweene Christ and the diuell, Christ ouercoming, Iohn saith, I heard a loud voyce saying,
we read, After the battle between Michael and the great Dragon, that is, between christ and the Devil, christ overcoming, John Says, I herd a loud voice saying,
yet the iustice of God is fully answered by the death of Christ, his death being of infinite merit, it is euery way answerable to the iustice of God, it hath fully satisfied Gods iustice for the sinnes of all true beleeuers.
yet the Justice of God is Fully answered by the death of christ, his death being of infinite merit, it is every Way answerable to the Justice of God, it hath Fully satisfied God's Justice for the Sins of all true believers.
And hence it is that Christ is said to be the Lambe of God that taketh away the sinnes of the world, Ioh. 1.29. And Heb. 10.14. it is said, that Christ with his owne offering hath consecrated for euer them that are sanctified.
And hence it is that christ is said to be the Lamb of God that Takes away the Sins of the world, John 1.29. And Hebrew 10.14. it is said, that christ with his own offering hath consecrated for ever them that Are sanctified.
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First this being a truth, it meets with that rashnesse of the world, and giues a iust checke to prophane men of the world, who sometimes are so bold and rash,
First this being a truth, it meets with that rashness of the world, and gives a just check to profane men of the world, who sometime Are so bold and rash,
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Poore soules, they shew themselues ignorant and sottish, and rash headed, they do but vent their poyson and malice against Gods children, their sentence cannot hurt any child of God, it is but as we vse to say, a fooles bolt soone shot,
Poor Souls, they show themselves ignorant and sottish, and rash headed, they do but vent their poison and malice against God's children, their sentence cannot hurt any child of God, it is but as we use to say, a Fools bolt soon shot,
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as first that of the Anabaptists, in that they boldly affirme and say, that those that Christ hath bought with his precious bloud may be damned, these be their very words:
as First that of the Anabaptists, in that they boldly affirm and say, that those that christ hath bought with his precious blood may be damned, these be their very words:
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They are deceiued, and they conclude without ground, they are too shallow braind to looke into the depth of that text, there is not a word in that text of the death of Christ,
They Are deceived, and they conclude without ground, they Are too shallow brained to look into the depth of that text, there is not a word in that text of the death of christ,
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or of his bloud, or of Christ himselfe expresly, no nor yet by implication. It is said, denying the Lord, the word is not NONLATINALPHABET, but NONLATINALPHABET, which word signifies maister,
or of his blood, or of christ himself expressly, no nor yet by implication. It is said, denying the Lord, the word is not, but, which word signifies master,
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And it is said, denying the Lord, NONLATINALPHABET, that bought them, because false teachers who come professing the name of God and the name of Christ, they seeme to be taken out of the world, through the knowledge of the Lord,
And it is said, denying the Lord,, that bought them, Because false Teachers who come professing the name of God and the name of christ, they seem to be taken out of the world, through the knowledge of the Lord,
and they professe his name amongst his bought and purchased seruants, and so in their owne opinion and in the iudgement of others, they are in the number of the bought seruants of God,
and they profess his name among his bought and purchased Servants, and so in their own opinion and in the judgement of Others, they Are in the number of the bought Servants of God,
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Againe, secondly the truth now deliuered serues to ouerturne that conceit of the Papists, that for the merit of Christ his death God doth pardon the fault and eternall punishment of sinne,
Again, secondly the truth now Delivered serues to overturn that conceit of the Papists, that for the merit of christ his death God does pardon the fault and Eternal punishment of sin,
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now what is this but to adiudge them who haue part in the death of Christ to some punishment for their sins, cleane contrary to the truth of doctrine now deliuered? And indeed if God inflict any punishment on him whose fault is remitted,
now what is this but to adjudge them who have part in the death of christ to Some punishment for their Sins, clean contrary to the truth of Doctrine now Delivered? And indeed if God inflict any punishment on him whose fault is remitted,
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and the like, yea death inflicted on them, which are punishments of sinne, and therefore though the sinne be forgiuen in regard of the fault and eternall punishment of it,
and the like, yea death inflicted on them, which Are punishments of sin, and Therefore though the sin be forgiven in regard of the fault and Eternal punishment of it,
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and they are layd on such as haue their sinnes pardoned, for the exercise of their faith, triall of their patience, stirring vp of the languishing graces of God that are in them,
and they Are laid on such as have their Sins pardoned, for the exercise of their faith, trial of their patience, stirring up of the languishing graces of God that Are in them,
neither by Satan, nor by the Law of God, nor yet the iustice of God can truly adiudge them to any punishment, either temporall or eternall for their sinnes? Surely then here is a ground of sweet and of admirable and heauenly comfort for euery true beleeuer,
neither by Satan, nor by the Law of God, nor yet the Justice of God can truly adjudge them to any punishment, either temporal or Eternal for their Sins? Surely then Here is a ground of sweet and of admirable and heavenly Comfort for every true believer,
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this truth tels thee, whosoeuer thou art that art a true beleeuer, and hast part in the death of Christ, that thou art in a most happie and blessed state and condition, thou needest not feare the yelling and roaring of the diuell thundering out hell and damnation for sinne,
this truth tells thee, whosoever thou art that art a true believer, and hast part in the death of christ, that thou art in a most happy and blessed state and condition, thou Needest not Fear the yelling and roaring of the Devil thundering out hell and damnation for sin,
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and fill thine heart with comfort and ioy vnspeakeable? We know, if a man that is to stand before an earthly Iudge to be tried touching some matter of crime, perswade himselfe that neither any enemy of his,
and fill thine heart with Comfort and joy unspeakable? We know, if a man that is to stand before an earthly Judge to be tried touching Some matter of crime, persuade himself that neither any enemy of his,
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though most malicious and thirsting after bloud, hath power to require sentence against him, nor the law it selfe hath power to bind him ouer to any penaltie,
though most malicious and thirsting After blood, hath power to require sentence against him, nor the law it self hath power to bind him over to any penalty,
truly beleeuing in Christ, and hast part in the death of Christ, and on that ground art sure of this, that neither the diuell that thirsts after thy bloud and the precious life of thy soule,
truly believing in christ, and hast part in the death of christ, and on that ground art sure of this, that neither the Devil that thirsts After thy blood and the precious life of thy soul,
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nor yet the iustice of God, which cannot but giue sentence of damnation against vnrepentant sinners, that none of these can truly adiudge thee to any punishment, either temporall or eternall for thy sinnes? Thinke on this to thy comfort when thou art troubled with the sight of thy sinnes,
nor yet the Justice of God, which cannot but give sentence of damnation against unrepentant Sinners, that none of these can truly adjudge thee to any punishment, either temporal or Eternal for thy Sins? Think on this to thy Comfort when thou art troubled with the sighed of thy Sins,
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and when thou art troubled with feare of punishment due to thee for thy sinnes, oh then call to mind this ground of comfort, that Christ hath suffered that punishment that thou shouldst haue vndergone for all thy sinnes,
and when thou art troubled with Fear of punishment due to thee for thy Sins, o then call to mind this ground of Comfort, that christ hath suffered that punishment that thou Shouldst have undergone for all thy Sins,
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and hast part in the death of Christ, and so art in such a blessed state and condition as thou canst not be condemned for any of thy sinnes, no not for those sinnes that haue depriued thee of the feeling of comfort:
and hast part in the death of christ, and so art in such a blessed state and condition as thou Canst not be condemned for any of thy Sins, no not for those Sins that have deprived thee of the feeling of Comfort:
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and the * king of feare, as Bildad cals it, Iob 18.14. because they go out of the bodie not onely comfortlesse, but also certaine of condemnation, hauing receiued the sentence within themselues that they shall neuer see the face of God to their comfort;
and the * King of Fear, as Bildad calls it, Job 18.14. Because they go out of the body not only comfortless, but also certain of condemnation, having received the sentence within themselves that they shall never see the face of God to their Comfort;
yet it is not so to thee, thou being a true beleeuer, and hauing part in the death of Christ, thou art sure thou shalt not come into the iudgement of condemnation,
yet it is not so to thee, thou being a true believer, and having part in the death of christ, thou art sure thou shalt not come into the judgement of condemnation,
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and his death and suffering doth sufficiently satisfie for their sinnes, and free them from all punishment for sinne, both temporall and eternall. Ephes. 1.7. the Apostle saith, We haue redemption through the bloud of Christ:
and his death and suffering does sufficiently satisfy for their Sins, and free them from all punishment for sin, both temporal and Eternal. Ephesians 1.7. the Apostle Says, We have redemption through the blood of christ:
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and the same word he hath Colos. 1.14. And 1. Tim. 2.6. the Apostle saith, He gaue himselfe NONLATINALPHABET, a ransome, a price for all men, that he might satisfie for the sinnes of Gods chosen. And Heb. 7.27. it is said, that Christ offered himselfe a sacrifice to God for our sinnes:
and the same word he hath Colos 1.14. And 1. Tim. 2.6. the Apostle Says, He gave himself, a ransom, a price for all men, that he might satisfy for the Sins of God's chosen. And Hebrew 7.27. it is said, that christ offered himself a sacrifice to God for our Sins:
Againe in a second place, was Christ his death the expiation of sinne, and was his death and suffering sufficient to satisfie for the sinnes of Gods chosen,
Again in a second place, was christ his death the expiation of sin, and was his death and suffering sufficient to satisfy for the Sins of God's chosen,
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and to offer himselfe a sacrifice for sinne, is to expiate sinne, and to take away the guilt and punishment of sinne. Heb. 9.26. Now in the end (saith the Author of that Epistle) hath Christ appeared, to put away sinne by the sacrifice of himselfe. And Heb. 10.14. it is said, With one offering Christ hath made perfect for euer them that are sanctified.
and to offer himself a sacrifice for sin, is to expiate sin, and to take away the guilt and punishment of sin. Hebrew 9.26. Now in the end (Says the Author of that Epistle) hath christ appeared, to put away sin by the sacrifice of himself. And Hebrew 10.14. it is said, With one offering christ hath made perfect for ever them that Are sanctified.
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Because Christ in his suffering did endure the extremitie of Gods wrath, and did beare in his body and soule the curse that was due to Gods chosen for their sinnes,
Because christ in his suffering did endure the extremity of God's wrath, and did bear in his body and soul the curse that was due to God's chosen for their Sins,
and meritorious, yet that was not the expiation of sinne, that was not the thing that did expiate and take away the punishment due to Gods chosen for their sinnes,
and meritorious, yet that was not the expiation of sin, that was not the thing that did expiate and take away the punishment due to God's chosen for their Sins,
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and Christ onely in his suffering was the propitiation (NONLATINALPHABET) for our sinnes. And therefore it is monstrous and intollerable pride in the Papists, in that they take on them to expiate sinne,
and christ only in his suffering was the propitiation () for our Sins. And Therefore it is monstrous and intolerable pride in the Papists, in that they take on them to expiate sin,
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and yet the proud Papists dare chalenge it to themselues, that they satisfie for sinne by their wil worship, and by their deuised obedience, which indeed is monstrous,
and yet the proud Papists Dare challenge it to themselves, that they satisfy for sin by their will worship, and by their devised Obedience, which indeed is monstrous,
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and to free them from all punishment for sinne, both temporall and eternall? what need then is there of any other reall and externall sacrifice for sin? The Papists hold and teach, that in the Sacrament of the Supper the very bodie and bloud of Christ are offered vp to God the Father vnder the formes of bread and wine,
and to free them from all punishment for sin, both temporal and Eternal? what need then is there of any other real and external sacrifice for since? The Papists hold and teach, that in the Sacrament of the Supper the very body and blood of christ Are offered up to God the Father under the forms of bred and wine,
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Now this cannot stand with the ground of truth now deliuered, but doth exceedingly derogate from the full satisfaction that was made by Christ his sacrifice of himselfe for the sinnes of Gods chosen,
Now this cannot stand with the ground of truth now Delivered, but does exceedingly derogate from the full satisfaction that was made by christ his sacrifice of himself for the Sins of God's chosen,
yet there must be other sacrifices to represent and to apply the vertue and fruite of that sacrifice to vs. They are easily answered, There is no more reason why Christ should againe be sacrificed, that his owne perfect sacrifice once offered on the crosse might be applyed to vs,
yet there must be other Sacrifices to represent and to apply the virtue and fruit of that sacrifice to us They Are Easily answered, There is no more reason why christ should again be sacrificed, that his own perfect sacrifice once offered on the cross might be applied to us,
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then there is that he should be againe incarnate, that the fruite of his incarnation might be applyed to vs. And as for their distinction of the bloudie sacrifice of Christ and vnbloudie, that Christ offered himselfe on the crosse after a bloudie manner,
then there is that he should be again incarnate, that the fruit of his incarnation might be applied to us And as for their distinction of the bloody sacrifice of christ and unbloody, that christ offered himself on the cross After a bloody manner,
for the sacrifice and offering of Christ, and his death and suffering (which cannot be without effusion and shedding of bloud) are made all one by the holy Ghost:
for the sacrifice and offering of christ, and his death and suffering (which cannot be without effusion and shedding of blood) Are made all one by the holy Ghost:
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Christ cannot be offered without dying and suffering, Hebr. 9.25.27.28. and therefore this distinction of the bloudie sacrifice of Christ and vnbloudie, was neuer knowne to the holy Ghost:
christ cannot be offered without dying and suffering, Hebrew 9.25.27.28. and Therefore this distinction of the bloody sacrifice of christ and unbloody, was never known to the holy Ghost:
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Come we now to the Apostles amplification of his reason, and ground of comfort and strength against the feare of condemnation, from the death of Christ.
Come we now to the Apostles amplification of his reason, and ground of Comfort and strength against the Fear of condemnation, from the death of christ.
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And here from this amplification in generall, before I come to stand on the particular branches of it, note we, that the Apostle here conioynes and couples together inseparably these foure things, The death of Christ, his resurrection, his ascension, and sitting at the right hand of God, and his intercession: and the Apostle limits and restraines these foure things onely to Gods chosen, now beleeuing in Christ.
And Here from this amplification in general, before I come to stand on the particular branches of it, note we, that the Apostle Here conjoins and couples together inseparably these foure things, The death of christ, his resurrection, his Ascension, and sitting At the right hand of God, and his Intercession: and the Apostle Limits and restrains these foure things only to God's chosen, now believing in christ.
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First then it is cleare from hence, that it is very grosse, and is to be exploded and vtterly to be reiected which the Arminians and others of their minde and iudgement hold, that the death of Christ belongs to many to whom his resurrection and intercession belongs not,
First then it is clear from hence, that it is very gross, and is to be exploded and utterly to be rejected which the Arminians and Others of their mind and judgement hold, that the death of christ belongs to many to whom his resurrection and Intercession belongs not,
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Now if Christ dyed for all, and rose not againe for all, then he suffered death for some for whom he neuer ouercame death, which is very absurd and grosse once to thinke,
Now if christ died for all, and rose not again for all, then he suffered death for Some for whom he never overcame death, which is very absurd and gross once to think,
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and his intercession, onely to Gods chosen, it makes directly against vniuersall redemption wrought by the death of Christ, and held likewise by the Arminians and others:
and his Intercession, only to God's chosen, it makes directly against universal redemption wrought by the death of christ, and held likewise by the Arminians and Others:
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and sits at the right hand of God for all, and makes continuall intercession for all, which is directly contrary to the plaine euidence of this text, and so erronious and false.
and sits At the right hand of God for all, and makes continual Intercession for all, which is directly contrary to the plain evidence of this text, and so erroneous and false.
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and not onely so, but he is risen againe, and hath vanquished death, and made it manifest by his rising againe that he hath fully absolued and discharged them from all their sinnes:
and not only so, but he is risen again, and hath vanquished death, and made it manifest by his rising again that he hath Fully absolved and discharged them from all their Sins:
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Hence then we haue ground for this point of diuine truth, it is hence plainly offered to vs. That Christ his rising from the dead is a manifestation of the full redemption wrought by the death of Christ.
Hence then we have ground for this point of divine truth, it is hence plainly offered to us That christ his rising from the dead is a manifestation of the full redemption wrought by the death of christ.
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and powerfull Sauiour and redeemer, and hath made it manifest that by his death and bloud shedding he hath fully redeemed Gods chosen beleeuing in him from all their sinnes,
and powerful Saviour and redeemer, and hath made it manifest that by his death and blood shedding he hath Fully redeemed God's chosen believing in him from all their Sins,
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And for this we haue euidence in other places of Scripture. Rom. 1.4. the Apostle saith, Christ was declared mightily to be the Sonne of God, touching the Spirit of sanctification, by the resurrection from the dead:
And for this we have evidence in other places of Scripture. Rom. 1.4. the Apostle Says, christ was declared mightily to be the Son of God, touching the Spirit of sanctification, by the resurrection from the dead:
and so a most powerfull, mightie, and strong Sauiour and redeemer by his resurrection from the dead. And Rom. 4.25. he saith, Christ was deliuered to death for our sinnes, and is risen againe for our iustification.
and so a most powerful, mighty, and strong Saviour and redeemer by his resurrection from the dead. And Rom. 4.25. he Says, christ was Delivered to death for our Sins, and is risen again for our justification.
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His meaning is, that the resurrection of Christ is an euident demonstration of our iustification, that is, of our acquitting and full discharge from all our sins (we beleeuing in Christ) purchased by the death of Christ.
His meaning is, that the resurrection of christ is an evident demonstration of our justification, that is, of our acquitting and full discharge from all our Sins (we believing in christ) purchased by the death of christ.
And hence it is that the Apostle puts it downe for a certaine truth, 1. Corinth. 15.17. that if Christ be not risen our faith is vaine, we that beleeue in Christ are yet in our sinnes:
And hence it is that the Apostle puts it down for a certain truth, 1. Corinth. 15.17. that if christ be not risen our faith is vain, we that believe in christ Are yet in our Sins:
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And so be strongly confirmes the truth of the point in hand, that Christ his rising from the dead is a manifestation of the full and perfect redemption wrought by the death of Christ;
And so be strongly confirms the truth of the point in hand, that christ his rising from the dead is a manifestation of the full and perfect redemption wrought by the death of christ;
and hauing of his owne accord put himselfe vnder the power of death, if he had not satisfied for the sinnes of Gods chosen to the full, he had not risen againe;
and having of his own accord put himself under the power of death, if he had not satisfied for the Sins of God's chosen to the full, he had not risen again;
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and the due consideration of it ought to teach vs thus much for our comfort, that we may safely and securely rest on the death of Christ as a full satisfaction for all our sinnes.
and the due consideration of it ought to teach us thus much for our Comfort, that we may safely and securely rest on the death of christ as a full satisfaction for all our Sins.
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Oh then thinke on this to thy comfort, and giue the Lord Iesus his due honour, rest on him and on his death as a full redemption and deliuerance of thee from all thy sinnes:
O then think on this to thy Comfort, and give the Lord Iesus his due honour, rest on him and on his death as a full redemption and deliverance of thee from all thy Sins:
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Yea on this ground, that Christ is risen from the dead, we may be assured of it to our comfort (we being true beleeuers) that none of our sinnes are vnexpiated or vnsatisfied for by the death of Christ, no not our most hainous sins, no not those wherein we haue continued long,
Yea on this ground, that christ is risen from the dead, we may be assured of it to our Comfort (we being true believers) that none of our Sins Are unexpiated or unsatisfied for by the death of christ, no not our most heinous Sins, no not those wherein we have continued long,
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we now beleeuing in Christ, and hauing good euidence of it that we are true beleeuers, we may assure our selues that we haue full deliuerance and freedome from the guilt and punishment of all our sinnes by the death of Christ:
we now believing in christ, and having good evidence of it that we Are true believers, we may assure our selves that we have full deliverance and freedom from the guilt and punishment of all our Sins by the death of christ:
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yea the gates of hell, & the gates of death and of hell shall neuer be able to preuaile against vs. And what a sweet comfort may that be to vs if we duly consider it? Thinke on it to thy comfort thou that art a true beleeuer;
yea the gates of hell, & the gates of death and of hell shall never be able to prevail against us And what a sweet Comfort may that be to us if we duly Consider it? Think on it to thy Comfort thou that art a true believer;
For thou being a true beleeuer, assuredly Christ vndertooke to satisfie for all thy sinnes, and he put himselfe vnder the power of death for thy sinnes;
For thou being a true believer, assuredly christ undertook to satisfy for all thy Sins, and he put himself under the power of death for thy Sins;
but now he being risen from the dead, thou maist thereupon assure thy selfe and build on it, that by his death he hath fully redeemed the from sinne, from hell,
but now he being risen from the dead, thou Mayest thereupon assure thy self and built on it, that by his death he hath Fully redeemed thee from sin, from hell,
He tooke our nature on him to chase sinne and death out of it, as Saint Iohn saith, 1. Ioh. 3.8. He appeared that he might loose the workes of the diuell.
He took our nature on him to chase sin and death out of it, as Saint John Says, 1. John 3.8. He appeared that he might lose the works of the Devil.
and set free from sinne, hell, death, and damnation, vnder the power of sinne? Was he able to breake the barres and gates of death when he was vnder the power of it, and is he not now much more able to break into thy dead soule,
and Set free from sin, hell, death, and damnation, under the power of sin? Was he able to break the bars and gates of death when he was under the power of it, and is he not now much more able to break into thy dead soul,
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and to free thee from the deadnesse of heart, and the like of which thou complainest? Will he leaue thee vnder the power of corruption? No, no, he is able to free thee,
and to free thee from the deadness of heart, and the like of which thou complainest? Will he leave thee under the power of corruption? No, no, he is able to free thee,
Come we now to the second degree of the Apostles amplification of his reason and ground of comfort taken from the death of Christ, It is Christ which is dead,
Come we now to the second degree of the Apostles amplification of his reason and ground of Comfort taken from the death of christ, It is christ which is dead,
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And first, in that the Apostle saith, It is Christ which is dead, yea or rather which is risen againe, and then adds, Who is also at the right hand of God, we are giuen to vnderstand thus much.
And First, in that the Apostle Says, It is christ which is dead, yea or rather which is risen again, and then adds, Who is also At the right hand of God, we Are given to understand thus much.
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and might, and dominion, and euery name that is named, not in this world onely, but also in that which is to come. So Philip. 2.9. God (saith the Apostle) hath highly exalted him, and giuen him a name aboue euery name. And Heb. 1.13. saith the Author of that Epistle, Ʋnto which of the Angels said he at any time, sit at my right hand till I make thine enemies thy footstoole.
and might, and dominion, and every name that is nam, not in this world only, but also in that which is to come. So Philip. 2.9. God (Says the Apostle) hath highly exalted him, and given him a name above every name. And Hebrew 1.13. Says the Author of that Epistle, Ʋnto which of the Angels said he At any time, fit At my right hand till I make thine enemies thy footstool.
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yea such is the visible glorie and brightnesse of Christ his manhood in heauen, as it is said to be the light of the heauenly Ierusalem, Reuel. 21.23. and so it farre exceeds the glory of the most glorious creatures, yea of the most holy and glorious Angels:
yea such is the visible glory and brightness of christ his manhood in heaven, as it is said to be the Light of the heavenly Ierusalem, Revel. 21.23. and so it Far exceeds the glory of the most glorious creatures, yea of the most holy and glorious Angels:
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For as amongst men the nearer any person is to the bloud royall, the nearer he is in coniunction to the person of an earthly king, the more he hath prerogatiue,
For as among men the nearer any person is to the blood royal, the nearer he is in conjunction to the person of an earthly King, the more he hath prerogative,
so Christ his manhood being personally, and so most nearely vnited to his Godhead, and made one personally with God, it is meet and fit that in his manhood he should haue preheminence in glory aboue all creatures,
so christ his manhood being personally, and so most nearly united to his Godhead, and made one personally with God, it is meet and fit that in his manhood he should have pre-eminence in glory above all creatures,
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And the consideration of this in the first place ought to strike vs with the due admiration of the glorie of the Lord Iesus, which now he is possest of in heauen.
And the consideration of this in the First place ought to strike us with the due admiration of the glory of the Lord Iesus, which now he is possessed of in heaven.
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Did the Papists duly consider this excellencie and glorie the Lord Iesus is now possest of at the right hand of God his Father in heauen, they would not so derogate and so detract from his glorie as commonly they do.
Did the Papists duly Consider this excellency and glory the Lord Iesus is now possessed of At the right hand of God his Father in heaven, they would not so derogate and so detract from his glory as commonly they do.
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And without question their too much admiring and magnifying of the Angels, hath bene the cause of their giuing too much to them, euen diuine worship and adoration.
And without question their too much admiring and magnifying of the Angels, hath be the cause of their giving too much to them, even divine worship and adoration.
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the consideration of this, that Christ in his humane nature is now aduanced to such glorie in heauen as farre exceeds the glorie of the most holy Angels, may yeeld matter of great comfort to the beleeuing members of Christ:
the consideration of this, that christ in his humane nature is now advanced to such glory in heaven as Far exceeds the glory of the most holy Angels, may yield matter of great Comfort to the believing members of christ:
for Christ being now possest of vnspeakeable glorie in heauen in our nature, it is euen as a pawne or a pledge to the beleeuing members of Christ, that their bodies and soules shall one day be made partakers of the like glorie:
for christ being now possessed of unspeakable glory in heaven in our nature, it is even as a pawn or a pledge to the believing members of christ, that their bodies and Souls shall one day be made partakers of the like glory:
and many wayes abused and hardly intreated, yet thou being a beleeuing member of Christ, that distressed or any way abused body of thine shall one day be aduanced to vnspeakable glorie in heauen.
and many ways abused and hardly entreated, yet thou being a believing member of christ, that distressed or any Way abused body of thine shall one day be advanced to unspeakable glory in heaven.
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and he is now Lord and King of all things. And to this purpose speakes Christ himselfe after his resurrection, Matth. 28.18. All power is giuen vnto me:
and he is now Lord and King of all things. And to this purpose speaks christ himself After his resurrection, Matthew 28.18. All power is given unto me:
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that is, such power whereunto euery creature is subiect. Act. 2.36. saith Peter, Let all the house of Israel know for a suretie, that God hath made him both Lord and Christ, this Iesus whom ye haue crucified And this is further manifest by that Ephes. 1.22.
that is, such power whereunto every creature is Subject. Act. 2.36. Says Peter, Let all the house of Israel know for a surety, that God hath made him both Lord and christ, this Iesus whom you have Crucified And this is further manifest by that Ephesians 1.22.
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This then we see to be confirmed and made good to be an holy truth of God, that Christ Iesus hath receiued power ouer all creatures in heauen, in earth,
This then we see to be confirmed and made good to be an holy truth of God, that christ Iesus hath received power over all creatures in heaven, in earth,
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yet it followes not, that the humane nature of Christ is made truly omnipotent, and that the omnipotencie of the diuine nature is become the omnipotencie of the humane nature, the personall vnion cannot cause it so to be,
yet it follows not, that the humane nature of christ is made truly omnipotent, and that the omnipotency of the divine nature is become the omnipotency of the humane nature, the personal Union cannot cause it so to be,
Are not many such carelesse, to get knowledge, to beleeue and repent of their sinnes? Christ cals them in the preaching of the Gospell, to knowledge, to faith,
are not many such careless, to get knowledge, to believe and Repent of their Sins? christ calls them in the preaching of the Gospel, to knowledge, to faith,
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and yeeld not obedience to it, by beleeuing in him, and repenting of their sinnes. Learne therefore to kisse the Sonne, as Psal. 2.12. Kisse the Lord Iesus, and salute him with the kisse of obedience, lest his wrath be kindled against thee:
and yield not Obedience to it, by believing in him, and repenting of their Sins. Learn Therefore to kiss the Son, as Psalm 2.12. Kiss the Lord Iesus, and salute him with the kiss of Obedience, lest his wrath be kindled against thee:
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and consider it to thy comfort, thou that art a true beleeuer, here is further ground of comfort for thee, Christ Iesus hath not onely died for thy sinnes,
and Consider it to thy Comfort, thou that art a true believer, Here is further ground of Comfort for thee, christ Iesus hath not only died for thy Sins,
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know that neither men nor diuels can stirre further then he giues them leaue, and let the consideration of Christ his great power comfort and encourage thee against the feare of any aduersarie power whatsoeuer,
know that neither men nor Devils can stir further then he gives them leave, and let the consideration of christ his great power Comfort and encourage thee against the Fear of any adversary power whatsoever,
though Christ Iesus may suffer them for a time to exercise some crueltie on their bodies for a time, that they may be made conformable to him their head in a measure of suffering,
though christ Iesus may suffer them for a time to exercise Some cruelty on their bodies for a time, that they may be made conformable to him their head in a measure of suffering,
and for other good ends best knowne to himselfe, yet they shall neuer be able to preuaile to the hurt of the soules of his members, Christ Iesus sits in heauen,
and for other good ends best known to himself, yet they shall never be able to prevail to the hurt of the Souls of his members, christ Iesus sits in heaven,
and ouerrules them, limiting their power and their rage, and they going on in their bloudie persecution, he will in the end bring them to vtter confusion:
and overrules them, limiting their power and their rage, and they going on in their bloody persecution, he will in the end bring them to utter confusion:
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Come we now to the third and last degree of the Apostles amplification of his reason and ground of comfort from the death of Christ in the last words of this verse, And maketh request also for vs. These words haue bene formerly thus expounded,
Come we now to the third and last degree of the Apostles amplification of his reason and ground of Comfort from the death of christ in the last words of this verse, And makes request also for us These words have be formerly thus expounded,
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and the same Christ Iesus doth now also make request by the merit of his death, presenting himselfe and the sacrifice of himselfe once offered on the crosse,
and the same christ Iesus does now also make request by the merit of his death, presenting himself and thee sacrifice of himself once offered on the cross,
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and desiring as he is man, that his Father would accept of his perfect satisfaction, and turne away his eyes from the indignities and sinnes of his chosen,
and desiring as he is man, that his Father would accept of his perfect satisfaction, and turn away his eyes from the indignities and Sins of his chosen,
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& Christ presenting himselfe, & the sacrifice of himselfe and the infinite merit of that sacrifice continually before his Father, he causeth his Father to turne away his eyes from the indignities & sins of all his true beleeuing members,
& christ presenting himself, & the sacrifice of himself and thee infinite merit of that sacrifice continually before his Father, he Causes his Father to turn away his eyes from the indignities & Sins of all his true believing members,
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and he procures his Fathers fauour and louing countenance towards them continually. Heb. 9.24. saith the Author of that Epistle, Christ is entred into very heauen to this end, to appeare now in the sight of God for vs:
and he procures his Father's favour and loving countenance towards them continually. Hebrew 9.24. Says the Author of that Epistle, christ is entered into very heaven to this end, to appear now in the sighed of God for us:
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to appeare in the presence of God his Father to make intercession for vs. The holy Ghost there hath respect to the manner of the high Priest in the time of the Law, who vsed to go into the Sanctū sanctorum, into the most holy place, with the names of the children of Israel written in precious stones,
to appear in the presence of God his Father to make Intercession for us The holy Ghost there hath respect to the manner of the high Priest in the time of the Law, who used to go into the Sanctū sanctorum, into the most holy place, with the names of the children of Israel written in precious stones,
And to this purpose is that a plaine text, Heb. 7.24 25. where the holy Ghost comparing Christ his priesthood with the Leuiticall priesthood, he prefers his before that, in respect of the perpetuitie of it,
And to this purpose is that a plain text, Hebrew 7.24 25. where the holy Ghost comparing christ his priesthood with the Levitical priesthood, he prefers his before that, in respect of the perpetuity of it,
because they were not suffered to endure by the reason of death, But this man, meaning Christ, because he (that is Christ) hath an euerlasting priesthood, or a priesthood that passeth not from him to any other,
Because they were not suffered to endure by the reason of death, But this man, meaning christ, Because he (that is christ) hath an everlasting priesthood, or a priesthood that passes not from him to any other,
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A plaine and pregnant proofe of this, that Christ Iesus enduring for euer, and now liuing with God his Father eternally in heauen, he hath an euerlasting priesthood,
A plain and pregnant proof of this, that christ Iesus enduring for ever, and now living with God his Father eternally in heaven, he hath an everlasting priesthood,
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and is continually before his Fathers eyes executing that office, euen making continuall intercession by the merit of his death for all Gods chosen now beleeuing in him:
and is continually before his Father's eyes executing that office, even making continual Intercession by the merit of his death for all God's chosen now believing in him:
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For why, we may not thinke that Christ is ascended to heauen, and aduanced to the right hand of God, onely there to liue in eternall happinesse himselfe,
For why, we may not think that christ is ascended to heaven, and advanced to the right hand of God, only there to live in Eternal happiness himself,
he there sits at the right hand of God, aduanced to vnspeakable glorie and power, gouerning and protecting his Church and the members of it in wisedome and power also, continually executing the office of his priesthood for the good of his Church.
he there sits At the right hand of God, advanced to unspeakable glory and power, governing and protecting his Church and the members of it in Wisdom and power also, continually executing the office of his priesthood for the good of his Church.
but he is risen from the dead, and ascended vp into heauen, and he there makes continuall intercession by the merit of his death for all Gods chosen now beleeuing in him;
but he is risen from the dead, and ascended up into heaven, and he there makes continual Intercession by the merit of his death for all God's chosen now believing in him;
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Now this truth in the first place beares strongly against the intercession of Angels and Saints departed, which the Papists hold and teach, and stand much on it;
Now this truth in the First place bears strongly against the Intercession of Angels and Saints departed, which the Papists hold and teach, and stand much on it;
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and the infinite merit of that sacrifice, and thereby make continually intercession for all Gods chosen now beleeuing in him? What need then is there of the intercession of Angels and Saints departed? Surely their intercession is altogether needlesse,
and the infinite merit of that sacrifice, and thereby make continually Intercession for all God's chosen now believing in him? What need then is there of the Intercession of Angels and Saints departed? Surely their Intercession is altogether needless,
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but) Iesus Christ the Iust. And 1. Tim. 2.5. saith the Apostle, There is one God, and one Mediator betweene God and man, which is the man Christ Iesus.
but) Iesus christ the Just And 1. Tim. 2.5. Says the Apostle, There is one God, and one Mediator between God and man, which is the man christ Iesus.
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for who knowes not this, that knowes any thing, that to mediate and to intercede, in common vnderstanding is all one? And indeed intercession partaines to Christ as part of his mediation, it is one part of it,
for who knows not this, that knows any thing, that to mediate and to intercede, in Common understanding is all one? And indeed Intercession partaines to christ as part of his mediation, it is one part of it,
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and ascended vp into heauen, and there makes continuall intercession by the merit of his death for all Gods chosen now beleeuing in him, he there presents himselfe and the sacrifice of himselfe,
and ascended up into heaven, and there makes continual Intercession by the merit of his death for all God's chosen now believing in him, he there presents himself and thee sacrifice of himself,
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and the infinite merit of that sacrifice continually before the eyes of his Father, & thereby causeth his Father to turne away his eyes from the indignities and sinnes of all his true beleeuing members,
and the infinite merit of that sacrifice continually before the eyes of his Father, & thereby Causes his Father to turn away his eyes from the indignities and Sins of all his true believing members,
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and procures his Fathers face and fauour towards them continually? Surely this is to be thought on and considered of for the comfort of all true beleeuers:
and procures his Father's face and favour towards them continually? Surely this is to be Thought on and considered of for the Comfort of all true believers:
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and taken away the guilt and punishment due to him for sinne, but being risen from the dead and ascended vp into heauen, he now liues with God his Father for euer in heauen,
and taken away the guilt and punishment due to him for sin, but being risen from the dead and ascended up into heaven, he now lives with God his Father for ever in heaven,
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and his liuing there is to the further great good of all and euery one of his members, he there makes continuall intercession for them by the merit of his death,
and his living there is to the further great good of all and every one of his members, he there makes continual Intercession for them by the merit of his death,
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and by his perpetuall intercession he keepes them perpetually in the fauour of God, and howsoeuer they sometimes slip and fall of infirmitie into some sinne,
and by his perpetual Intercession he keeps them perpetually in the favour of God, and howsoever they sometime slip and fallen of infirmity into Some sin,
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and what a sweete comfort is that to euery true beleeuer? A child of God, a true beleeuer is sometimes much cast downe because he is now and then ouertaken with sinne that he fals into against his purpose:
and what a sweet Comfort is that to every true believer? A child of God, a true believer is sometime much cast down Because he is now and then overtaken with sin that he falls into against his purpose:
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now here is matter of comfort for thee that art a child of God, in this case Christ doth intercede and step betweene thee and the wrath of his Father that it cannot breake forth on thee;
now Here is matter of Comfort for thee that art a child of God, in this case christ does intercede and step between thee and the wrath of his Father that it cannot break forth on thee;
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yea by his intercession he reconciles thee to his Father for those sinnes thou dost daily commit, thou being humbled for them, and crauing pardon of them;
yea by his Intercession he reconciles thee to his Father for those Sins thou dost daily commit, thou being humbled for them, and craving pardon of them;
for Christ liues for euer in the presence of his Father in heauen, and he is continually exercised in making intercession by the merit of his death, not onely for Gods chosen generally,
for christ lives for ever in the presence of his Father in heaven, and he is continually exercised in making Intercession by the merit of his death, not only for God's chosen generally,
he ma•ing request to his Father for the perseuerance of his members in grace, and so for their continuance in the state of grace, he is certainly heard for that he prayes for, Ioh. 11.42.
he ma•ing request to his Father for the perseverance of his members in grace, and so for their Continuance in the state of grace, he is Certainly herd for that he prays for, John 11.42.
and is kept in the state of grace continually through the intercession of Christ, but the good things done by him are thereby also sanctified and made acceptable and pleasing to God.
and is kept in the state of grace continually through the Intercession of christ, but the good things done by him Are thereby also sanctified and made acceptable and pleasing to God.
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For certainly Christ his intercession in heauen breeds another intercession in all his true beleeuing members that liue here on the face of the earth, and the same Spirit dwelling in Christ and in all his members, moues and stirres them vp to crie Abba, Father,
For Certainly christ his Intercession in heaven breeds Another Intercession in all his true believing members that live Here on the face of the earth, and the same Spirit Dwelling in christ and in all his members, moves and stirs them up to cry Abba, Father,
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and to make request to God with sighes which cannot be expressed, as verse 26. If then thou find this in thine owne heart that thou art enabled by the Spirit of Christ to crie Abba, Father, and to call on God with feruencie of spirit,
and to make request to God with sighs which cannot be expressed, as verse 26. If then thou find this in thine own heart that thou art enabled by the Spirit of christ to cry Abba, Father, and to call on God with fervency of Spirit,
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As for those that cannot truly pray in some measure with feruencie of spirit, but are onely able to repeate a certaine number of words for fashions sake, they can haue no assurance that Christ makes intercession for them.
As for those that cannot truly pray in Some measure with fervency of Spirit, but Are only able to repeat a certain number of words for fashions sake, they can have no assurance that christ makes Intercession for them.
Oh then neuer rest till thou find and feele the Spirit of Christ enabling thee to crie to God Abba, Father, and to make request to God for things heauenly and spirituall with feruencie of spirit:
O then never rest till thou find and feel the Spirit of christ enabling thee to cry to God Abba, Father, and to make request to God for things heavenly and spiritual with fervency of Spirit:
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thereby thou maist assure thy selfe that Christ Iesus makes continuall intercession for thee in heauen by the merit of his death, presented before the eyes of his Father continually,
thereby thou Mayest assure thy self that christ Iesus makes continual Intercession for thee in heaven by the merit of his death, presented before the eyes of his Father continually,
and thereby causeth his Father to turne away his eyes from thy indignities and sinnes, and thereby procures his Fathers face and fauour and louing countenance towards thee continually.
and thereby Causes his Father to turn away his eyes from thy indignities and Sins, and thereby procures his Father's face and favour and loving countenance towards thee continually.
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and other true beleeuers, against the assault that might come from the euill of affliction, and he shewes that the euill of affliction cannot hurt them:
and other true believers, against the assault that might come from the evil of affliction, and he shows that the evil of affliction cannot hurt them:
and ascended into heauen, and sitting at the right hand of God, and there ma•ing intercession for vs, none can condemne vs, which we must needs confesse are matters of great comfort:
and ascended into heaven, and sitting At the right hand of God, and there ma•ing Intercession for us, none can condemn us, which we must needs confess Are matters of great Comfort:
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and we feare that our troubles and crosses are so many testimonies of Gods anger and wrath against vs. Now this doubt & feare the Apostle here preuents, by shewing that no crosse or trouble be it neuer so great or strong, can possibly shake true beleeuers, Gods children, out of Gods fauour,
and we Fear that our Troubles and Crosses Are so many testimonies of God's anger and wrath against us Now this doubt & Fear the Apostle Here prevents, by showing that no cross or trouble be it never so great or strong, can possibly shake true believers, God's children, out of God's favour,
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in the 35. verse he first affirmes in generall, that no enemie whatsoeuer can possibly separate true beleeuers and Gods children from the loue of Christ, which he puts downe by way of interrogation, adding force and life to his position, Who shall separate vs from the loue of Christ? Secondly, he affirmes in more speciall manner, that particular euils, he reckoning vp diuers, cannot separate true beleeuers and Gods children from the loue of Christ, which he likewise deliuers by way of interrogation, more emphatically and with greater force, Shall tribulation, or anguish,
in the 35. verse he First affirms in general, that no enemy whatsoever can possibly separate true believers and God's children from the love of christ, which he puts down by Way of interrogation, adding force and life to his position, Who shall separate us from the love of christ? Secondly, he affirms in more special manner, that particular evils, he reckoning up diverse, cannot separate true believers and God's children from the love of christ, which he likewise delivers by Way of interrogation, more emphatically and with greater force, Shall tribulation, or anguish,
or persecution, or famine, or nakednesse, or perill, or sword? Then verse 36. he brings a testimonie of Scripture out of Psal. 44. to shew that the particular euils reckoned vp by him, are such as haue and do vsually befall the Church and children of God,
or persecution, or famine, or nakedness, or peril, or sword? Then verse 36. he brings a testimony of Scripture out of Psalm 44. to show that the particular evils reckoned up by him, Are such as have and do usually befall the Church and children of God,
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or anguish, or persecution, or famine, or nakednesse, or perill, or sword? and his answer is negatiue, that none of those euils can separate true beleeuers & Gods children from the loue of Christ, which he puts downe, not in plaine termes,
or anguish, or persecution, or famine, or nakedness, or peril, or sword? and his answer is negative, that none of those evils can separate true believers & God's children from the love of christ, which he puts down, not in plain terms,
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but in the p•oofe of it, on this manner, Those things in which true beleeuers and Gods children are conquerours cannot separate them from the loue of Christ;
but in the p•oofe of it, on this manner, Those things in which true believers and God's children Are conquerors cannot separate them from the love of christ;
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First, the minor or second proposition the Apostle amplifies, first by the degree of victorie or conquest, that in those euils true beleeuers are potent conquerours, Neuerthelesse in all these things we are more then conquerours.
First, the minor or second proposition the Apostle amplifies, First by the degree of victory or conquest, that in those evils true believers Are potent conquerors, Nevertheless in all these things we Are more then conquerors.
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And secondly, the cause of that conquest, the powerfull assistance of God who loueth them, Through him that loued vs. Come we now to the handling of these verses as they lye in order.
And secondly, the cause of that conquest, the powerful assistance of God who loves them, Through him that loved us Come we now to the handling of these Verses as they lie in order.
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37 Neuerthelesse in all these things we are more then conquerours through him that loued vs. I will first open the sence and meaning of the words of this 35. verse.
37 Nevertheless in all these things we Are more then conquerors through him that loved us I will First open the sense and meaning of the words of this 35. verse.
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but indeed it is better to take it passiuely, for that loue wherewith we are beloued of Christ, that is more agreeable to the context and purpose of the Apostle, hauing before spoken of Christ his loue to his chosen now beleeuing in him, testified by his dying for them, his rising againe,
but indeed it is better to take it passively, for that love wherewith we Are Beloved of christ, that is more agreeable to the context and purpose of the Apostle, having before spoken of christ his love to his chosen now believing in him, testified by his dying for them, his rising again,
neither tribulation, nor anguish, nor persecution, nor famine, nor nakednesse, nor perill, nor sword, shall be able or can separate vs from the loue of Christ.
neither tribulation, nor anguish, nor persecution, nor famine, nor nakedness, nor peril, nor sword, shall be able or can separate us from the love of christ.
The word persecution signifies the extreme violence vsed to Gods children by tyrants and wicked men, whereby they do hunt them and chase them vp and downe,
The word persecution signifies the extreme violence used to God's children by Tyrants and wicked men, whereby they do hunt them and chase them up and down,
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and pursue them from place to place, as Dauid said, 1. Sam. 24.15. Whom dost thou pursue? And Chap. 26.20. that Saul hunted him as one would hunt a partrich in the mountaines. Or famine, or nakednesse.
and pursue them from place to place, as David said, 1. Sam. 24.15. Whom dost thou pursue? And Chap. 26.20. that Saul hunted him as one would hunt a partridge in the Mountains. Or famine, or nakedness.
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These are knowne things, one signifieth want of foode to sustaine life, and the other want of clothing to couer and defend the body from the iniury of weather.
These Are known things, one signifies want of food to sustain life, and the other want of clothing to cover and defend the body from the injury of weather.
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Or perill. By perill is meant any dangerous distresse, whereby the life of man is in great hazard, such as the Apostle speakes of, 2. Corinth. 11.26. Or sword. By sword we are to vnderstand any kind of violent slaughter, and cruell tormenting death; as Hebr. 11.37. it is said, they were slaine with the sword.
Or peril. By peril is meant any dangerous distress, whereby the life of man is in great hazard, such as the Apostle speaks of, 2. Corinth. 11.26. Or sword. By sword we Are to understand any kind of violent slaughter, and cruel tormenting death; as Hebrew 11.37. it is said, they were slain with the sword.
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or to make vs lesse beloued of him? Surely, neither the diuell nor any instrument of his, can do it by any euill they can bring on vs. Is any pressure or vexation,
or to make us less Beloved of him? Surely, neither the Devil nor any Instrument of his, can do it by any evil they can bring on us Is any pressure or vexation,
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Now in that the Apostle saith, who shall separate vs, we being true beleeuers, from that loue wherewith we are beloued of Christ, meaning this, that none can do it,
Now in that the Apostle Says, who shall separate us, we being true believers, from that love wherewith we Are Beloved of christ, meaning this, that none can do it,
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and euils, to shake out of the hearts of Gods children the sense and feeling of Gods loue to them, and to empty their hearts of the perswasion of Gods loue,
and evils, to shake out of the hearts of God's children the sense and feeling of God's love to them, and to empty their hearts of the persuasion of God's love,
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Thus de dealt with Dauid, Psal. 73. he had almost tript vp his heeles, verse 2. and he brought him to say in regard of his affliction, verse 13. Certainly I haue cleansed my heart in vaine,
Thus the dealt with David, Psalm 73. he had almost trip up his heals, verse 2. and he brought him to say in regard of his affliction, verse 13. Certainly I have cleansed my heart in vain,
And this was Satans chiefe aime in his tempting of Christ, Mat. 4. the speciall thing he aymed at, was to make Christ call into question his Fathers loue towards him,
And this was Satan chief aim in his tempting of christ, Mathew 4. the special thing he aimed At, was to make christ call into question his Father's love towards him,
and to emptie their hearts of the perswasion of Gods loue towards them. Because this brings great hurt to Gods children, and it yeelds great aduantage to Satan:
and to empty their hearts of the persuasion of God's love towards them. Because this brings great hurt to God's children, and it yields great advantage to Satan:
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and the more Satan seeks to empty their hearts of the perswasion of Gods loue, the more they are to labour by al meanes to settle their hearts in the perswasion of it, that God loues them.
and the more Satan seeks to empty their hearts of the persuasion of God's love, the more they Are to labour by all means to settle their hearts in the persuasion of it, that God loves them.
And take thou heed when thou art vnder any temptation, triall, or crosse, thou yeeld not to Satan his owne conclusion, that because thou art afflicted and that grieuously, therefore God loues thee not.
And take thou heed when thou art under any temptation, trial, or cross, thou yield not to Satan his own conclusion, that Because thou art afflicted and that grievously, Therefore God loves thee not.
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First hold thou fast this ground of truth, which is vndeniable, that Gods loue is most constant and vnchangeable as his owne blessed Maiestie, with whom there is no variablenesse, neither shadowing by turning, Iam. 1.17.
First hold thou fast this ground of truth, which is undeniable, that God's love is most constant and unchangeable as his own blessed Majesty, with whom there is no variableness, neither shadowing by turning, Iam. 1.17.
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and that a child of God once beloued of God in his best beloued the Lord Iesus, is as deare to God in his greatest distresse as in his greatest prosperitie;
and that a child of God once Beloved of God in his best Beloved the Lord Iesus, is as deer to God in his greatest distress as in his greatest Prosperity;
though he do grieuously afflict thee, as he said to Dauid, 2. Sam. 7.15. that which he said to him, he saith to all his children, and cleaue thou fast to this word of promise.
though he do grievously afflict thee, as he said to David, 2. Sam. 7.15. that which he said to him, he Says to all his children, and cleave thou fast to this word of promise.
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And though the Lord hide his face from thee, & his loue and mercie are so ouershadowed with the cloud of thy present afflictions as they cannot be seene,
And though the Lord hide his face from thee, & his love and mercy Are so overshadowed with the cloud of thy present afflictions as they cannot be seen,
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when all things for triall seeme contrarie to thee, thou shalt be able in thy greatest distresse to preserue in thine heart and soule a perswasion of Gods loue to thee;
when all things for trial seem contrary to thee, thou shalt be able in thy greatest distress to preserve in thine heart and soul a persuasion of God's love to thee;
& euen to fall downe dead at the least knowne sinne, yet in respect of aduersitie and outward troubles that do or may befall him, he is maruellous comfortable & couragious in an holy māner, vndaunted through the grace of faith in the promises of God. Dan. 3.16.17.18.
& even to fallen down dead At the least known sin, yet in respect of adversity and outward Troubles that do or may befall him, he is marvelous comfortable & courageous in an holy manner, undaunted through the grace of faith in the promises of God. Dan. 3.16.17.18.
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where Gods children are most bold, there wicked persons are very cowards; and where Gods children are most affraid, there the wicked and vngodly are most bold;
where God's children Are most bold, there wicked Persons Are very cowards; and where God's children Are most afraid, there the wicked and ungodly Are most bold;
yea he thinks it strange that men will suffer themselues to be feared with sinnes, and that they will stand trembling at some sinnes, that he accounts trifling.
yea he thinks it strange that men will suffer themselves to be feared with Sins, and that they will stand trembling At Some Sins, that he accounts trifling.
and thou art more affraid of outward trouble then of sinne, and thou more fearest pouertie and losse of outward things then the breach of Gods commandements,
and thou art more afraid of outward trouble then of sin, and thou more Fearest poverty and loss of outward things then the breach of God's Commandments,
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as Sabbath-breaking, vsing vnlawfull meanes to enrich thy selfe, surely it is a certaine note thou hast not in thee the spirit and disposition of a child of God,
as Sabbath-breaking, using unlawful means to enrich thy self, surely it is a certain note thou hast not in thee the Spirit and disposition of a child of God,
Now further these words of the Apostle, Who shall separate vs, we being true beleeuers, the meaning of them being as ye haue heard, that none is able to do it,
Now further these words of the Apostle, Who shall separate us, we being true believers, the meaning of them being as you have herd, that none is able to do it,
neither the diuell nor any instrument of his can do it by any euill they can bring on vs, they affoord to vs this proposition, this ground of truth, it is the thing here intended.
neither the Devil nor any Instrument of his can do it by any evil they can bring on us, they afford to us this proposition, this ground of truth, it is the thing Here intended.
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no aduersarie power whatsoeuer, either of men or diuels, is able to separate and to keepe away the loue of God and the loue of Christ from true beleeuers and Gods children, neirher the diuell nor any instrument of his, is able by any euill they can do to one that is beloued of God in Christ, to make him not beloued of God, or lesse beloued of him. We reade Ierem. 31.3.
no adversary power whatsoever, either of men or Devils, is able to separate and to keep away the love of God and the love of christ from true believers and God's children, Neither the Devil nor any Instrument of his, is able by any evil they can do to one that is Beloved of God in christ, to make him not Beloved of God, or less Beloved of him. We read Jeremiah 31.3.
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my loue to you that are my children, is as it hath bene, and it is the same for euer, nothing can separate betweene my loue and you. Ioh. 15.9. Christ saith to his disciples, As the Father hath loued me, so haue I loued you, continue in my loue. Ioh. 13.1. it is said, Forasmuch as Christ loued his owne which were in the world, to the end he loued them.
my love to you that Are my children, is as it hath be, and it is the same for ever, nothing can separate between my love and you. John 15.9. christ Says to his Disciples, As the Father hath loved me, so have I loved you, continue in my love. John 13.1. it is said, Forasmuch as christ loved his own which were in the world, to the end he loved them.
He loues them to the end, yea without end, and for euer, & no power either of men or diuels is able to separate or to keepe away the loue of Christ and the loue of God from his children:
He loves them to the end, yea without end, and for ever, & no power either of men or Devils is able to separate or to keep away the love of christ and the love of God from his children:
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for why, the reasons and grounds of this truth are these. First, God himselfe is immutable and vnchangeable, as before we heard, Iam. 1.17. With him is no variablenesse, neither shadowing by turning:
for why, the Reasons and grounds of this truth Are these. First, God himself is immutable and unchangeable, as before we herd, Iam. 1.17. With him is no variableness, neither shadowing by turning:
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and it may be most truly affirmed of Gods loue to his children, which we reade of loue, Cant. 8.6.7. that His loue is strong as death, and much water cannot quench it, neither can the flouds drowne it:
and it may be most truly affirmed of God's love to his children, which we read of love, Cant 8.6.7. that His love is strong as death, and much water cannot quench it, neither can the floods drown it:
And therefore doubtlesse on these grounds we may resolue on this as a certaine truth, that Gods loue in Christ cannot possibly be seuered from true beleeuers, nor they from it;
And Therefore doubtless on these grounds we may resolve on this as a certain truth, that God's love in christ cannot possibly be severed from true believers, nor they from it;
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neither the diuell nor any instrument of his is able by any euill they can do to one that is beloued of God in Christ, to make him not beloued of God, or lesse beloued of him.
neither the Devil nor any Instrument of his is able by any evil they can do to one that is Beloved of God in christ, to make him not Beloved of God, or less Beloved of him.
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And this for the vse and application of it, in the first place serues to ouerturne the opinion of the Arminians and Anabaptists, in that they hold that a child of God may be shaken quite out of the state of grace and out of the fauour of God, and that one who is beloued of God in Christ may in time come not to be beloued of him:
And this for the use and application of it, in the First place serves to overturn the opinion of the Arminians and Anabaptists, in that they hold that a child of God may be shaken quite out of the state of grace and out of the favour of God, and that one who is Beloved of God in christ may in time come not to be Beloved of him:
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a conceit cleane contrarie to the plaine euidence of Scripture, and to the text we haue in hand, where the Apostle speakes not conditionally, that nothing can separate vs from the loue of Christ, we being true beleeuers,
a conceit clean contrary to the plain evidence of Scripture, and to the text we have in hand, where the Apostle speaks not conditionally, that nothing can separate us from the love of christ, we being true believers,
neither the diuell nor any instrument of his is able by any euill they do or can do to one that is beloued of God in Christ, to make him not beloued of God,
neither the Devil nor any Instrument of his is able by any evil they do or can do to one that is Beloved of God in christ, to make him not Beloved of God,
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or lesse beloued of God? Oh then lay vp this in thine heart as a ground of sweet comfort, whosoeuer thou art that hast good euidence of it that thou art a true beleeuer, a child of God:
or less Beloved of God? O then lay up this in thine heart as a ground of sweet Comfort, whosoever thou art that haste good evidence of it that thou art a true believer, a child of God:
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and thou art hated of thousands in the world, yea thy nearest and dearest friends, such as are knit to thee in the nearest bond of nature, they abhorre thee, flie farre from thee,
and thou art hated of thousands in the world, yea thy nearest and dearest Friends, such as Are knit to thee in the nearest bound of nature, they abhor thee, fly Far from thee,
but rather tokens of his anger and displeasure against me, and mine owne heart is readie to tell me, that God is rather angrie then well pleased with me? I answer:
but rather tokens of his anger and displeasure against me, and mine own heart is ready to tell me, that God is rather angry then well pleased with me? I answer:
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and thou still hatest that which God hates, namely sinne, and thou art resolued with Iob. Iob 13.15. Though the Lord kill thee, yet thou wilt still trust in him, and still reproue thy wayes in his sight:
and thou still Hatest that which God hates, namely sin, and thou art resolved with Job Job 13.15. Though the Lord kill thee, yet thou wilt still trust in him, and still reprove thy ways in his sighed:
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and thou desirest to please God in a simple obedience of faith, then comfort thy selfe, thou mayest thereupon conclude to the comfort of thine owne soule, that notwithstanding thy deepe distresse, thou art still beloued of God in Christ,
and thou Desirest to please God in a simple Obedience of faith, then Comfort thy self, thou Mayest thereupon conclude to the Comfort of thine own soul, that notwithstanding thy deep distress, thou art still Beloved of God in christ,
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Come we now to the second generall layd before vs in this verse, the Apostles second affirmation propounded in more speciall manner, by an enumeration and reckoning vp of diuerse particulars,
Come we now to the second general laid before us in this verse, the Apostles second affirmation propounded in more special manner, by an enumeration and reckoning up of diverse particulars,
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neither any pressure or vexation, nor anguish, any perplexitie of mind, nor any extreme violence vsed to vs by tyrants and wicked men, whereby they pursue vs from place to place,
neither any pressure or vexation, nor anguish, any perplexity of mind, nor any extreme violence used to us by Tyrants and wicked men, whereby they pursue us from place to place,
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Yea some obserue, that the Apostles stile, here & in the whole conclusion following to the end of the Chapter, is beautified with such wonderfull eloquence and Rhetoricke,
Yea Some observe, that the Apostles style, Here & in the Whole conclusion following to the end of the Chapter, is beautified with such wonderful eloquence and Rhetoric,
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See then, the holy Spirit of God is pleased sometimes to vse eloquence, and the helpe of art, not such eloquence as is in common vse amongst men, a whorish painted eloquence, standing in vaine inuentions and frothy conceits of mens wit,
See then, the holy Spirit of God is pleased sometime to use eloquence, and the help of art, not such eloquence as is in Common use among men, a whorish painted eloquence, standing in vain Inventions and frothy conceits of men's wit,
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We are not then simplie to condeme eloquence, Rhetoricke, and other liberall arts and sciences, as some foolishly do, accounting them heathenish and antichristian;
We Are not then simply to condeme eloquence, Rhetoric, and other liberal arts and sciences, as Some foolishly doe, accounting them Heathenish and Antichristian;
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We see here our Apostle resteth not in the generall, that none either man or diuell can separate vs that are true beleeuers from the loue of God in Christ, by any euill they do or can bring on vs,
We see Here our Apostle rests not in the general, that none either man or Devil can separate us that Are true believers from the love of God in christ, by any evil they do or can bring on us,
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but he descends to particulars, and reckons vp particular euils, tribulation, and anguish, and persecution, and famine, and nakednesse, and perill, and sword:
but he descends to particulars, and reckons up particular evils, tribulation, and anguish, and persecution, and famine, and nakedness, and peril, and sword:
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Now the point hence (not to stand on these particulars seuerally, we shall haply insist on them more particularly verse 37.) the point I say hence offered is this.
Now the point hence (not to stand on these particulars severally, we shall haply insist on them more particularly verse 37.) the point I say hence offered is this.
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No particular euill, triall, or affliction whatsoeuer it be, inward or outward, can possibly separate or keepe backe the loue of God and the loue of Christ from true beleeuers, and from Gods children:
No particular evil, trial, or affliction whatsoever it be, inward or outward, can possibly separate or keep back the love of God and the love of christ from true believers, and from God's children:
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euen in their particular euils, trials, and afflictions. Genes. 28.15. the Lord saith to Iaacob, Loe I am with thee, and will keepe thee whither soeuer thou goest. Iob 5.19.20.21. Eliphas saith, the Lord will deliuer his children in six troubles, and in the seuenth euill shall not touch them:
even in their particular evils, trials, and afflictions. Genesis. 28.15. the Lord Says to Jacob, Lo I am with thee, and will keep thee whither soever thou goest. Job 5.19.20.21. Eliphaz Says, the Lord will deliver his children in six Troubles, and in the Seventh evil shall not touch them:
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The Scripture is plentifull in this, and we find that the Lord hath bene with his children from time to time in loue and in mercie in their greatest particular euils, trials,
The Scripture is plentiful in this, and we find that the Lord hath be with his children from time to time in love and in mercy in their greatest particular evils, trials,
and afflictions that can or may befall them. As with Ioseph in prison, Gen. 39.21. with Shadrach, Meshach, and Abednego in the hot fierie fornace, Dan. 3.25. with Ionah in the belly of the fish, Ion. 2.2. with the Apostles in prison, Act. 5.19. with Paul in danger to lose his life, Act. 24.25. with Peter in prison, Act. 12.7.8.
and afflictions that can or may befall them. As with Ioseph in prison, Gen. 39.21. with Shadrach, Meshach, and Abednego in the hight fiery furnace, Dan. 3.25. with Jonah in the belly of the Fish, Ion. 2.2. with the Apostles in prison, Act. 5.19. with Paul in danger to loose his life, Act. 24.25. with Peter in prison, Act. 12.7.8.
And this truth for the vse may first serue further to batter and beate downe that opinion of the Arminians and Anabaptists, that a child of God may be quite shaken out of Gods fauour, and one that is beloued of God in Christ, may in time to come not be beloued of him:
And this truth for the use may First serve further to batter and beat down that opinion of the Arminians and Anabaptists, that a child of God may be quite shaken out of God's favour, and one that is Beloved of God in christ, may in time to come not be Beloved of him:
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but the Apostle in saying that these particular euils neither do nor can separate true beleeuers from the loue of God in Christ, it is as if he had said, These particular euils cannot carrie a true beleeuer so farre into temptation and sinne,
but the Apostle in saying that these particular evils neither doe nor can separate true believers from the love of God in christ, it is as if he had said, These particular evils cannot carry a true believer so Far into temptation and sin,
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And of such sinnes speakes the Prophet in the place alledged, as appeares plainly in diuerse verses following, the Prophet reckens many particular crying and reigning sinnes.
And of such Sins speaks the Prophet in the place alleged, as appears plainly in diverse Verses following, the Prophet reckons many particular crying and reigning Sins.
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Now reigning sinne is not found in Gods children, and therefore it is but a cauill of the Arminians, that in the Apostles catalogue of particular euils sinne is not mentioned. I leaue them: and for a second vse.
Now reigning sin is not found in God's children, and Therefore it is but a cavil of the Arminians, that in the Apostles catalogue of particular evils sin is not mentioned. I leave them: and for a second use.
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neither any vexation of bodie, or perplexitie of mind, nor any other particular euill that doth or may befall Gods children and such as are beloued of God, can possibly make them not beloued of him,
neither any vexation of body, or perplexity of mind, nor any other particular evil that does or may befall God's children and such as Are Beloved of God, can possibly make them not Beloved of him,
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or lesse beloued of him? Surely then here is yet further ground of comfort for euery one that hath good euidence of it, that he or she is a true beleeuer,
or less Beloved of him? Surely then Here is yet further ground of Comfort for every one that hath good evidence of it, that he or she is a true believer,
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and a child of God, (and still the comfort belongs to such, and to none but such.) On this ground of truth thou that art a true beleeuer maist comfort thy selfe when thou lyest vnder any particular euill, triall, crosse,
and a child of God, (and still the Comfort belongs to such, and to none but such.) On this ground of truth thou that art a true believer Mayest Comfort thy self when thou liest under any particular evil, trial, cross,
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It is not thy particular distresse, be it sicknesse, paine, pouertie, imprisonment, and these in great extremitie, that can possibly seuer either Gods loue from thee,
It is not thy particular distress, be it sickness, pain, poverty, imprisonment, and these in great extremity, that can possibly sever either God's love from thee,
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out of such trials there is no great difficultie and hardnesse in it, but to perswade our selues that we are beloued of God when we lye vnder some particular crosse and affliction, it lying hard and heauie on vs, Hoc opus hic labor est, that is an hard matter indeed.
out of such trials there is no great difficulty and hardness in it, but to persuade our selves that we Are Beloved of God when we lie under Some particular cross and affliction, it lying hard and heavy on us, Hoc opus hic labour est, that is an hard matter indeed.
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Secondly, by possessing thy soule in patience, and by attending on the Lords mercie, as it is Psal. 147.11. verse, by waiting on the Lord for helpe, comfort, and deliuerance, and patiently tarrying the Lords leasure:
Secondly, by possessing thy soul in patience, and by attending on the lords mercy, as it is Psalm 147.11. verse, by waiting on the Lord for help, Comfort, and deliverance, and patiently tarrying the lords leisure:
and if thou possesse thy soule in patience, and attend on the Lords mercie, waiting for it in his due time to be vouchsafed to thee, assuredly thou shalt be able euen when thou art in the particular triall and affliction,
and if thou possess thy soul in patience, and attend on the lords mercy, waiting for it in his due time to be vouchsafed to thee, assuredly thou shalt be able even when thou art in the particular trial and affliction,
Reuerend Caluin obserues, and Peter Martyr notes the same, that the Psalme from which this testimonie is taken, describes rather the horrible persecution of the Church of God vnder Antiochus Epiphanes, then vnder the Chaldeans in the 70. yeares captiuitie as some thinke,
Reverend Calvin observes, and Peter Martyr notes the same, that the Psalm from which this testimony is taken, describes rather the horrible persecution of the Church of God under Antiochus Epiphanes, then under the Chaldeans in the 70. Years captivity as Some think,
and therefore they complaine to God as we may reade vers. 9. to the end of that Psalme, that though they had not fallen away from the pure worship of God, verse 17.18.19.
and Therefore they complain to God as we may read vers. 9. to the end of that Psalm, that though they had not fallen away from the pure worship of God, verse 17.18.19.
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1. First, the greatnesse of the sufferings of the Church and people of God complained of, they were killed, they had their bloud shed violently, they were slaughtered, which is set out by a similitude, they were as sheepe appointed and drawne out to slaughter.
1. First, the greatness of the sufferings of the Church and people of God complained of, they were killed, they had their blood shed violently, they were slaughtered, which is Set out by a similitude, they were as sheep appointed and drawn out to slaughter.
and we worship thee alone, and will not be drawne from thy holy religion, and from the feare of thy name. Christ saith, Matth. 5.11. Blessed are ye when men persecute you for my sake:
and we worship thee alone, and will not be drawn from thy holy Religion, and from the Fear of thy name. christ Says, Matthew 5.11. Blessed Are you when men persecute you for my sake:
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the best and fittest exposition is, continually and without intermission, as Paul saith of himselfe, 1. Corinth. 15.31. He dyed daily. And 2. Cor. 11.23.
the best and Fittest exposition is, continually and without intermission, as Paul Says of himself, 1. Corinth. 15.31. He died daily. And 2. Cor. 11.23.
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and they make no more of taking away our liues on any occasion, then a butcher doth of drawing out a sheepe and cutting the throate of it at his pleasure.
and they make no more of taking away our lives on any occasion, then a butcher does of drawing out a sheep and cutting the throat of it At his pleasure.
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and thinke that thy haue therein done good seruice to God, as Christ saith, Ioh. 16.2. The time shall come that whosoeuer killeth you will thinke that he doth God seruice.
and think that thy have therein done good service to God, as christ Says, John 16.2. The time shall come that whosoever kills you will think that he does God service.
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As we find it standing on record in the booke of God, in the holy Scripture, the Church and people of God in former times haue iustly complained to God on this manner:
As we find it standing on record in the book of God, in the holy Scripture, the Church and people of God in former times have justly complained to God on this manner:
For the confession of thy name O Lord, and for the profession of thy truth, euen because we acknowledge thee onely to be our God, and we worship thee alone,
For the Confessi of thy name Oh Lord, and for the profession of thy truth, even Because we acknowledge thee only to be our God, and we worship thee alone,
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and will not be drawne from thy truth, and from the feare of thy name, we thy Church and people continually and without intermission are extreamely ill dealt withall,
and will not be drawn from thy truth, and from the Fear of thy name, we thy Church and people continually and without intermission Are extremely ill dealt withal,
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and the sweete consent of one part of Scripture with another, which indeed is an infallible note and marke by which we may know Scripture to be Scripture,
and the sweet consent of one part of Scripture with Another, which indeed is an infallible note and mark by which we may know Scripture to be Scripture,
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yea the quotations that the Lord Iesus and his Apostles do bring out of the former writings of the Prophets, do manifest to vs what bookes written before the Gospell penned by Mathew the Euangelist are to be receiued as Canonicall Scripture, what bookes are to be reiected as not Canonicall,
yea the quotations that the Lord Iesus and his Apostles do bring out of the former writings of the prophets, do manifest to us what books written before the Gospel penned by Matthew the Evangelist Are to be received as Canonical Scripture, what books Are to be rejected as not Canonical,
& saith, It is written: this is an vsuall thing both with Christ and with his Apostles. Matth. 4.4.7.10. Christ saith to Satan tempting him, It is written, not naming the places where. Yea Ioh. 7.38. saith Christ, He that beleeueth in me, as saith the Scripture, out of his bellie shall flow riuers of water of life.
& Says, It is written: this is an usual thing both with christ and with his Apostles. Matthew 4.4.7.10. christ Says to Satan tempting him, It is written, not naming the places where. Yea John 7.38. Says christ, He that Believeth in me, as Says the Scripture, out of his belly shall flow Rivers of water of life.
but may onely be gathered out of the writings of the Prophets, as out of Isai. 44.3. Isai. 49.10. Ioel 3.18. and such like. So Heb. 2.6. the Author of that Epistle saith, One in a certaine place witnessed saying:
but may only be gathered out of the writings of the prophets, as out of Isaiah 44.3. Isaiah 49.10. Joel 3.18. and such like. So Hebrew 2.6. the Author of that Epistle Says, One in a certain place witnessed saying:
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What is man that thou shouldest be mindfull of him, or the sonne of man that thou wouldest consider him? he cites the words of the fourth verse of Psal. 8. but he names it not in particular:
What is man that thou Shouldst be mindful of him, or the son of man that thou Wouldst Consider him? he cites the words of the fourth verse of Psalm 8. but he names it not in particular:
and so in diuerse other places of Scripture, we find it an vsuall thing with Christ & with his Apostles to cite the words of Scripture, not naming the particular places whence they are taken.
and so in diverse other places of Scripture, we find it an usual thing with christ & with his Apostles to Cite the words of Scripture, not naming the particular places whence they Are taken.
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It is the fault of thousands in the world, they know not the voice of God in his written word, they are not acquainted with the sentences of Scripture, no not with the examples of it, which of all things are most easie.
It is the fault of thousands in the world, they know not the voice of God in his written word, they Are not acquainted with the sentences of Scripture, no not with the Examples of it, which of all things Are most easy.
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a foule fault, and such as cannot be sufficiently taxed, especially in these dayes, wherein we haue the written word of God not locked vp as among the Papists in a strange tongue,
a foul fault, and such as cannot be sufficiently taxed, especially in these days, wherein we have the written word of God not locked up as among the Papists in a strange tongue,
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In that the Apostle here cites a place out of the old Testament, to shew that the particular euils reckoned vp by him in the verse foregoing, are such as haue and do vsually befall the Church and children of God,
In that the Apostle Here cites a place out of the old Testament, to show that the particular evils reckoned up by him in the verse foregoing, Are such as have and do usually befall the Church and children of God,
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If the trials and troubles I speake of befall you, you are no otherwise dealt withall then were the holy Prophets of God in former times. 1 Pet. 5.9. saith the Apostle, The same afflictions are accomplished in your brethren, which are in the world.
If the trials and Troubles I speak of befall you, you Are not otherwise dealt withal then were the holy prophets of God in former times. 1 Pet. 5.9. Says the Apostle, The same afflictions Are accomplished in your brothers, which Are in the world.
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First, God beares the same loue to his children now as in former times, and he hath now the same causes mouing him to afflict and to trie his children in loue and in wisedome for their good, as in former times:
First, God bears the same love to his children now as in former times, and he hath now the same Causes moving him to afflict and to try his children in love and in Wisdom for their good, as in former times:
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And therefore doubtlesse the same troubles, trials, and afflictions that haue befallen Gods children in the times of old, may and do vsually befall Gods children now in these dayes.
And Therefore doubtless the same Troubles, trials, and afflictions that have befallen God's children in the times of old, may and do usually befall God's children now in these days.
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and if the Lord should trie vs by the most extreme torments and tortures that the diuell or wicked men could deuise to lay on vs, we are not to thinke it strange,
and if the Lord should try us by the most extreme torments and tortures that the Devil or wicked men could devise to lay on us, we Are not to think it strange,
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and sometimes he preuailes so farre with a deare child of God through his weakenesse, as he makes him crie out with the Church, Lam. 1.12. Was there euer any sorrow like to my sorrow ▪ and neuer man or woman felt and endured that which I feele and endure.
and sometime he prevails so Far with a deer child of God through his weakness, as he makes him cry out with the Church, Lam. 1.12. Was there ever any sorrow like to my sorrow ▪ and never man or woman felt and endured that which I feel and endure.
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Now learne thou whosoeuer thou art that art a child of God, to repell this assault on the ground of truth now deliuered, that the same troubles, trials,
Now Learn thou whosoever thou art that art a child of God, to repel this assault on the ground of truth now Delivered, that the same Troubles, trials,
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and thou art no otherwise chastised of God, then with the rod which his good hand hath layd on the backes of his dearest seruants, whose saluation he had sealed vp and made sure to them.
and thou art no otherwise chastised of God, then with the rod which his good hand hath laid on the backs of his dearest Servants, whose salvation he had sealed up and made sure to them.
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Is it so that the same troubles, trials, and afflictions that haue befallen Gods children in the times of old, may and do vsually befall Gods children now? Surely then on this ground as many as be the children of God, must make this reckoning and account, to meete with as great troubles, trials,
Is it so that the same Troubles, trials, and afflictions that have befallen God's children in the times of old, may and do usually befall God's children now? Surely then on this ground as many as be the children of God, must make this reckoning and account, to meet with as great Troubles, trials,
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We may reade both in the booke of God, and in other stories, yea in the stories of our owne land, that in former times, the constant profession of Christ, of the truth of the Gospell and religion, it hath cost men and women the losse of friends, of goods, of libertie,
We may read both in the book of God, and in other stories, yea in the stories of our own land, that in former times, the constant profession of christ, of the truth of the Gospel and Religion, it hath cost men and women the loss of Friends, of goods, of liberty,
A man that rightly considers the euill of the times in which we liue, may easily discerne that the Lord is making way for heauie trials to be brought on vs,
A man that rightly considers the evil of the times in which we live, may Easily discern that the Lord is making Way for heavy trials to be brought on us,
and to that purpose to get our hearts stored with grace, that we may be able to stand in the day of triall, not to content our selues with knowledge or common gifts of the Spirit,
and to that purpose to get our hearts stored with grace, that we may be able to stand in the day of trial, not to content our selves with knowledge or Common Gifts of the Spirit,
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but to labour for the true sauing grace of Gods Spirit, especially to haue our hearts soundly rooted and grounded in the loue of God through faith, as Ephes. 3.17.
but to labour for the true Saving grace of God's Spirit, especially to have our hearts soundly rooted and grounded in the love of God through faith, as Ephesians 3.17.
and then doubtlesse we shall be able to hold out in the greatest trials that can befall vs. Come we now to the testimonie of Scripture, the words here alledged by the Apostle, For thy sake are we killed all day long:
and then doubtless we shall be able to hold out in the greatest trials that can befall us Come we now to the testimony of Scripture, the words Here alleged by the Apostle, For thy sake Are we killed all day long:
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and we worship thee alone, and will not be drawne from thy truth and feare of thy name, we thy Church and people continually and without intermission are extremely ill dealt withall.
and we worship thee alone, and will not be drawn from thy truth and Fear of thy name, we thy Church and people continually and without intermission Are extremely ill dealt withal.
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and to suffer hard measure from the tongs and from the hands of the wicked, for their pietie and religion, and for the graces of God appearing in them.
and to suffer hard measure from the tongue's and from the hands of the wicked, for their piety and Religion, and for the graces of God appearing in them.
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What was it that made Cain deale so hardly with his brother Abel, as to shed his bloud, Genes. 4.8? Saint Iohn tels vs plainly, 1. Ioh. 3.12. it was because his workes were good and his owne euill.
What was it that made Cain deal so hardly with his brother Abel, as to shed his blood, Genesis. 4.8? Saint John tells us plainly, 1. John 3.12. it was Because his works were good and his own evil.
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To passe by other examples, a great part of the suffering of the Lord Iesus stood in this, he was mocked for his confidence and trust in God, as appeares Psal. 22.8. and Matth. 27.43. compared together. Matth. 24.9. Christ puts it downe as a certaine truth, that his disciples and followers shall be hated of all nations:
To pass by other Examples, a great part of the suffering of the Lord Iesus stood in this, he was mocked for his confidence and trust in God, as appears Psalm 22.8. and Matthew 27.43. compared together. Matthew 24.9. christ puts it down as a certain truth, that his Disciples and followers shall be hated of all Nations:
And we reade in the Ecclesiasticall stories, that the persecuting Emperours in the Primitiue times dealt most cruelly with the professors of the Gospell of Christ,
And we read in the Ecclesiastical stories, that the persecuting emperors in the Primitive times dealt most cruelly with the professors of the Gospel of christ,
And it is no maruell that the children of God be ill dealt withall, and that they suffer hard measure from the tongues and from the hands of the wicked,
And it is no marvel that the children of God be ill dealt withal, and that they suffer hard measure from the tongues and from the hands of the wicked,
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First, because pietie, and religion, and grace, and the feare of God appearing in Gods children, is a visible disallowing, and as I may say, a visible confutation of the disposition and courses of vngodly persons, it is in flat opposition to them,
First, Because piety, and Religion, and grace, and the Fear of God appearing in God's children, is a visible disallowing, and as I may say, a visible confutation of the disposition and courses of ungodly Persons, it is in flat opposition to them,
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and so odious and abhominable in their eyes, Prou. 29.27. Againe, the wicked of the world, they thinke it strange that Gods children do not as they do, and runne not with them to all excesse of riot, and for this cause saith the Apostle, 1. Pet. 4.4. they conceiue hatred and purpose mischiefe against Gods children:
and so odious and abominable in their eyes, Prou. 29.27. Again, the wicked of the world, they think it strange that God's children do not as they do, and run not with them to all excess of riot, and for this cause Says the Apostle, 1. Pet. 4.4. they conceive hatred and purpose mischief against God's children:
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and that they deale so hardly and cruelly with them where they haue power, it is in regard of the truth of religion they hold and maintaine, which is in flat opposition to their Antichristian apostasie,
and that they deal so hardly and cruelly with them where they have power, it is in regard of the truth of Religion they hold and maintain, which is in flat opposition to their Antichristian apostasy,
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Who are more hated and persecuted by them then those whom they terme Puritanes? Of all Protestants the Puritan is most hated and most hardly dealt withall by the Papists if he come into their hands,
Who Are more hated and persecuted by them then those whom they term Puritanes? Of all Protestants the Puritan is most hated and most hardly dealt withal by the Papists if he come into their hands,
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We are not to wonder at this, it hath bene so, and it will be so to the end of the world, that pietie and religion is the thing for which Gods chidren commonly heare ill and suffer hard measure from the wicked of the world.
We Are not to wonder At this, it hath be so, and it will be so to the end of the world, that piety and Religion is the thing for which God's Children commonly hear ill and suffer hard measure from the wicked of the world.
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and for the witnessing of Iesus Christ, as Iohn speakes, Reuel. 1.9. Matth. 5.10. Christ pronounceth not all that suffer blessed, but onely those who suffer persecution for righteousnesse sake. 1. Pet. 4.15.16.
and for the witnessing of Iesus christ, as John speaks, Revel. 1.9. Matthew 5.10. christ pronounceth not all that suffer blessed, but only those who suffer persecution for righteousness sake. 1. Pet. 4.15.16.
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as if he had said, there is matter of comfort in that suffering, and it must needs be that onely that suffering of trouble or any vexation from the hands of men, is truly comfortable, which is for a good cause, especially for the cause of God.
as if he had said, there is matter of Comfort in that suffering, and it must needs be that only that suffering of trouble or any vexation from the hands of men, is truly comfortable, which is for a good cause, especially for the cause of God.
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as Christ said, that Peters suffering death by the hands of persecutors should be to the glorie of God, Ioh, 21.19. Suffering for a good cause and for Gods glorie, are euer ioyned together, and that suffering is sure to haue a good issue and shall certainly end well:
as christ said, that Peter's suffering death by the hands of persecutors should be to the glory of God, John, 21.19. Suffering for a good cause and for God's glory, Are ever joined together, and that suffering is sure to have a good issue and shall Certainly end well:
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And on this ground for application, it followes that such persons as suffer for their errours and sinnes, cannot possibly find true comfort in their sufferings, as the Papists bragge of their sufferings,
And on this ground for application, it follows that such Persons as suffer for their errors and Sins, cannot possibly find true Comfort in their sufferings, as the Papists brag of their sufferings,
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but poore soules they can find no true comfort in them, they suffer but as fooles, no not those amongst them that suffer for their conscience and for religion.
but poor Souls they can find no true Comfort in them, they suffer but as Fools, no not those among them that suffer for their conscience and for Religion.
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euen those their persecuted Catholicks (as they call them) who suffer for their religion, can take no true comfort in their sufferings, they suffer not for the truth and religion of Christ,
even those their persecuted Catholics (as they call them) who suffer for their Religion, can take no true Comfort in their sufferings, they suffer not for the truth and Religion of christ,
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And so other erring spirits, Anabaptists, Separatists, and such like, suffering for their owne fond opinions and fancies, they cannot possibly finde true comfort in their sufferings.
And so other erring spirits, Anabaptists, Separatists, and such like, suffering for their own found opinions and fancies, they cannot possibly find true Comfort in their sufferings.
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It is a true saying, not the suffering or punishment, but the cause for which a man suffers, that being good and any part of Gods truth, that is that which makes him a Martyr,
It is a true saying, not the suffering or punishment, but the cause for which a man suffers, that being good and any part of God's truth, that is that which makes him a Martyr,
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and it thou suffer iustly for thine errour or sinne, or for going beyond the compasse of thy place and calling, be humbled and repent of thy sinnes, otherwise the Lord will charge it more fully and heauily on thy soule at the last day:
and it thou suffer justly for thine error or sin, or for going beyond the compass of thy place and calling, be humbled and Repent of thy Sins, otherwise the Lord will charge it more Fully and heavily on thy soul At the last day:
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and if thou suffer vniustly or for a good cause with meekenesse and patience, possesse thy soule in patience and reioyce, thou art therein partaker of Christ his sufferings, 1. Pet. 4.13.
and if thou suffer unjustly or for a good cause with meekness and patience, possess thy soul in patience and rejoice, thou art therein partaker of christ his sufferings, 1. Pet. 4.13.
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but to suffer for his sake, Philip. 1.29. In the next place we are to consider the greatnesse of the suffering that the Church and people of God complaine of;
but to suffer for his sake, Philip. 1.29. In the next place we Are to Consider the greatness of the suffering that the Church and people of God complain of;
That wicked persons euer haue bene, and are now at this day, vsually most bitterly and bloudily bent against Gods children for their pietie and religion, and for the grace and true feare of God in them.
That wicked Persons ever have be, and Are now At this day, usually most bitterly and bloodily bent against God's children for their piety and Religion, and for the grace and true Fear of God in them.
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And that this hath bene and is the disposition and behauiour of the wicked towards Gods children, we may easily see if we take a view of it in all ages. Genes. 27.41.
And that this hath be and is the disposition and behaviour of the wicked towards God's children, we may Easily see if we take a view of it in all ages. Genesis. 27.41.
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but the Lord kept Iaacob that he could not so do, as he maliciously and mischieuously intended. Isai. 47.6. the Lord saith, He was wroth with his people, he polluted his inheritance and gaue them into the hands of the Babylonians their enemies:
but the Lord kept Jacob that he could not so do, as he maliciously and mischievously intended. Isaiah 47.6. the Lord Says, He was wroth with his people, he polluted his inheritance and gave them into the hands of the Babylonians their enemies:
The wicked enemies of the Church and people of God are mercilesse, yea their mercies are cruell, Prou. 12.10. What then are their cruelties? Surely monstrous, especially against Gods children, and that for their pietie and religion.
The wicked enemies of the Church and people of God Are merciless, yea their Mercies Are cruel, Prou. 12.10. What then Are their cruelties? Surely monstrous, especially against God's children, and that for their piety and Religion.
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We may see this in the Apostle Paul himselfe before his conuersion, he puts downe himselfe for an example in this kind: Act. 22.4. saith he, I persecuted this way, meaning the holy way of God, the true profession of the Gospell, to death, binding and deliuering into prison both men and women.
We may see this in the Apostle Paul himself before his conversion, he puts down himself for an Exampl in this kind: Act. 22.4. Says he, I persecuted this Way, meaning the holy Way of God, the true profession of the Gospel, to death, binding and delivering into prison both men and women.
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Nothing would satisfie him but the blould of the Saints and professors of the Gospell: the text saith, Act. 9.1. He breathed out threatenings and slaughter against the disciples of the Lord: his very breath was bloudie. And he saith, Galat. 1.13. that he persecuted the Church of God extremely, and wasted it:
Nothing would satisfy him but the blould of the Saints and professors of the Gospel: the text Says, Act. 9.1. He breathed out threatenings and slaughter against the Disciples of the Lord: his very breath was bloody. And he Says, Galatians 1.13. that he persecuted the Church of God extremely, and wasted it:
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And thus Dauid brings in the Babylonians and the Edomites, and other enemies of Gods people speaking, Psal. 74.8. Let vs destroy them altogether: and Psal. 63.4. Let vs cut them off from being a nation, and let the name of Israel be no more in remembrance.
And thus David brings in the Babylonians and the Edomites, and other enemies of God's people speaking, Psalm 74.8. Let us destroy them altogether: and Psalm 63.4. Let us Cut them off from being a Nation, and let the name of Israel be no more in remembrance.
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Thus the holy Ghost discouers vnto vs in many places of the Scripture, that wicked persons euer haue bene and are vsually most bitterly and bloudily bent against Gods children for their pietie and religion,
Thus the holy Ghost discovers unto us in many places of the Scripture, that wicked Persons ever have be and Are usually most bitterly and bloodily bent against God's children for their piety and Religion,
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and nothing will satisfie them but the bloud of Gods children, and they make no more matter of shedding the bloud of Gods children and seruants by any crueltie they can,
and nothing will satisfy them but the blood of God's children, and they make no more matter of shedding the blood of God's children and Servants by any cruelty they can,
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the fires in England in the dayes of Queene Marie: the bloudie massacre in France in the dayes of Charles the ninth, shew plainly that the shedding of the bloud of the professours of the Gospell is of no more reckoning with the wicked enemies of the Church,
the fires in England in the days of Queen marry: the bloody massacre in France in the days of Charles the ninth, show plainly that the shedding of the blood of the professors of the Gospel is of no more reckoning with the wicked enemies of the Church,
and so hatred takes place, and that in full force in the hearts of wicked persons against Gods children, it makes them restlesse in their plotting and practising of mischiefe against them,
and so hatred Takes place, and that in full force in the hearts of wicked Persons against God's children, it makes them restless in their plotting and practising of mischief against them,
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to 29. And therefore doubtlesse this is a certaine truth, that wicked persons euer haue bene and are at this day vsually most bitterly and bloudily bent against Gods children,
to 29. And Therefore doubtless this is a certain truth, that wicked Persons ever have be and Are At this day usually most bitterly and bloodily bent against God's children,
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And for the vse of this, first the consideration of this truth doth euidence and strongly proue to Gods children, that the religion they hold and professe is not the inuention and deuice of man,
And for the use of this, First the consideration of this truth does evidence and strongly prove to God's children, that the Religion they hold and profess is not the invention and device of man,
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and their very opposing and setting themselues against it, and their bitternesse and bloudie mindednesse against Gods children the true professours of it, proues it strongly to be the holy religion of the euerliuing God,
and their very opposing and setting themselves against it, and their bitterness and bloody Mindedness against God's children the true professors of it, Proves it strongly to be the holy Religion of the everliving God,
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is it so that wicked persons euer haue bene and now are vsually most bitterly and bloudily bent against Gods children for their pietie and religion, and that the enemies of the Church and people of God are so maliciously bent against them,
is it so that wicked Persons ever have be and now Are usually most bitterly and bloodily bent against God's children for their piety and Religion, and that the enemies of the Church and people of God Are so maliciously bent against them,
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then a butcher doth of cutting the throate of a sheepe? Surely then on this ground we may easily see what we may looke for from the hands of the wicked,
then a butcher does of cutting the throat of a sheep? Surely then on this ground we may Easily see what we may look for from the hands of the wicked,
and that they meane vs no harme, yet assuredly they are not to be trusted, they are as the enemies of the Church and people of God haue bene in all ages, bloud thirstie and bloudily bent against vs, nothing will satisfie them but the bloud of Gods Saints, as Reuel. 17.6.
and that they mean us no harm, yet assuredly they Are not to be trusted, they Are as the enemies of the Church and people of God have be in all ages, blood thirsty and bloodily bent against us, nothing will satisfy them but the blood of God's Saints, as Revel. 17.6.
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as those accursed limmes of the diuell, the Iesuits and Friers said to their followers in France at the beginning of the troubles there, That now was the time for them to winne heauen by cutting the throates of the Protestants.
as those accursed limbs of the Devil, the Iesuits and Friars said to their followers in France At the beginning of the Troubles there, That now was the time for them to win heaven by cutting the throats of the Protestants.
I know the Lord can keepe vs out of their hands, yea if we were in their hands he can deliuer vs, he can rescue out of the iawes of Lyons, 2. Tim. 4.17. but we may iustly feare in regard of the sinnes of our Land, and of our vnworthy walking of the Gospell which we haue enioyed with much peace many yeares, that they may come to haue power against vs;
I know the Lord can keep us out of their hands, yea if we were in their hands he can deliver us, he can rescue out of the Jaws of Lyons, 2. Tim. 4.17. but we may justly Fear in regard of the Sins of our Land, and of our unworthy walking of the Gospel which we have enjoyed with much peace many Years, that they may come to have power against us;
and herein comfort our selues, that we so doing, They can but kill the bodie, as Matth. 10.28. when they haue shed the bloud of a child of God they haue done their vttermost, they can go no further.
and herein Comfort our selves, that we so doing, They can but kill the body, as Matthew 10.28. when they have shed the blood of a child of God they have done their uttermost, they can go no further.
If the Lord put the teares of his children into his bottle, Psal. 56.8. much more their bloud, spilt for his truth, and shed by their bloudie minded enemies.
If the Lord put the tears of his children into his Bottle, Psalm 56.8. much more their blood, spilled for his truth, and shed by their bloody minded enemies.
they follow them close with one vexation and one torment after another, without ceassing, and with one breaking on another as Iob complaines, Iob 16.14.
they follow them close with one vexation and one torment After Another, without ceasing, and with one breaking on Another as Job complains, Job 16.14.
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And to this purpose the Apostle saith, He dyed daily, 1. Cor. 15.31. & 2. Cor. 11.23. that he was often in death, yt is, in continuall danger of death.
And to this purpose the Apostle Says, He died daily, 1. Cor. 15.31. & 2. Cor. 11.23. that he was often in death, that is, in continual danger of death.
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and restlesse in their malice and cruelties, therefore it is that hauing power in their hands to deale hardly with Gods children, they giue them no rest, no intermission or breathing,
and restless in their malice and cruelties, Therefore it is that having power in their hands to deal hardly with God's children, they give them no rest, no intermission or breathing,
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to be strengthened with all might to all patience and long suffering, if the Lord should be pleased to exercise vs in this kinde to giue our enemies power ouer vs,
to be strengthened with all might to all patience and long suffering, if the Lord should be pleased to exercise us in this kind to give our enemies power over us,
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or anguish, or persecution, or famine, or nakednesse, or perill, or sword? And his answer is negatiue, that none of those euils reckoned vp by him can separate true beleeuers and Gods children from the loue of Christ;
or anguish, or persecution, or famine, or nakedness, or peril, or sword? And his answer is negative, that none of those evils reckoned up by him can separate true believers and God's children from the love of christ;
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and his negatiue answer is not here put downe in these expresse termes, but in the proofe of it, on this manner, Those things in which true beleeuers are conquerours cannot separate them from the loue of Christ,
and his negative answer is not Here put down in these express terms, but in the proof of it, on this manner, Those things in which true believers Are conquerors cannot separate them from the love of christ,
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The minor or second proposition which is here expressed by the Apostle is amplified, first by the degree of the victorie or conquest, that in these euils true beleeuers are great conquerours:
The minor or second proposition which is Here expressed by the Apostle is amplified, First by the degree of the victory or conquest, that in these evils true believers Are great conquerors:
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Secondly, by the cause of the conquest, the powerfull assistance of God who loueth them, Through him that hath loued vs. So then we haue here in generall two things layed before vs.
Secondly, by the cause of the conquest, the powerful assistance of God who loves them, Through him that hath loved us So then we have Here in general two things laid before us
And secondly the cause of it, Through him that hath loued vs. Let vs now a little search into the meaning of the words of this verse, that we may vnderstand the purpose of the Apostle and of the holy Ghost in them. Neuerthelesse, in all these things.
And secondly the cause of it, Through him that hath loved us Let us now a little search into the meaning of the words of this verse, that we may understand the purpose of the Apostle and of the holy Ghost in them. Nevertheless, in all these things.
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and it hath reference to the context in the two verses foregoing, that true beleeuers, Gods children, are now as in former ages, lyable to the euils and afflictions reckoned vp, to tribulation,
and it hath Referente to the context in the two Verses foregoing, that true believers, God's children, Are now as in former ages, liable to the evils and afflictions reckoned up, to tribulation,
In all these things, that is, in all the euils put downe verse 35. In tribulation, in anguish, in persecution, in famine, in nakednesse, in perill and the sword, we are more then conquerors.
In all these things, that is, in all the evils put down verse 35. In tribulation, in anguish, in persecution, in famine, in nakedness, in peril and the sword, we Are more then conquerors.
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The exposition of these words giuen by some is more curious then sound, the word is NONLATINALPHABET, superuincimus, we ouer and aboue ouercome, that is,
The exposition of these words given by Some is more curious then found, the word is, superuincimus, we over and above overcome, that is,
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a description of God, containing in them the impulsiue and mouing cause which moueth God to aide and to helpe his children in their troubles and afflictions,
a description of God, containing in them the impulsive and moving cause which moves God to aid and to help his children in their Troubles and afflictions,
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We are more then conquerors, or exceeding great conquerors, through the aide and helpe of God, who is pleased to aide and to helpe vs out of his loue to vs in Christ.
We Are more then conquerors, or exceeding great conquerors, through the aid and help of God, who is pleased to aid and to help us out of his love to us in christ.
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But in all those euils, troubles, trials, and afflictions reckoned vp, in tribulation and anguish, in persecution, in famine, in nakednesse, in perill and sword, we euen aboue measure and exceeding gloriously do ouercome,
But in all those evils, Troubles, trials, and afflictions reckoned up, in tribulation and anguish, in persecution, in famine, in nakedness, in peril and sword, we even above measure and exceeding gloriously do overcome,
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and we carrie away a most noble, and glorious, and famous victorie and conquest, and that through the aide and helpe of God, who is pleased to aide and to helpe vs out of his loue to vs in Christ his Sonne.
and we carry away a most noble, and glorious, and famous victory and conquest, and that through the aid and help of God, who is pleased to aid and to help us out of his love to us in christ his Son.
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and trials, be they neuer so bitter and painefull, or neuer so vile and shamefull, Gods children get a most noble and glorious victory and conquest, and that in this world:
and trials, be they never so bitter and painful, or never so vile and shameful, God's children get a most noble and glorious victory and conquest, and that in this world:
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euen famous and renowned conquerors, and that in this world, and they may say with the Apostle, 2. Cor. 4.8.9. They are afflicted on euery side, yet are not in distresse:
even famous and renowned conquerors, and that in this world, and they may say with the Apostle, 2. Cor. 4.8.9. They Are afflicted on every side, yet Are not in distress:
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and to the manner of conquering, and therefore that the point may be rightly and profitably conceiued, I will endeauour to shew what the things or persons are ouer which Gods children are as great conquerours here in this world,
and to the manner of conquering, and Therefore that the point may be rightly and profitably conceived, I will endeavour to show what the things or Persons Are over which God's children Are as great conquerors Here in this world,
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first ouer the euils, trials, troubles, and afflictions themselues, & that first in their bearing & enduring of them, in that they beare them with patience & comfort,
First over the evils, trials, Troubles, and afflictions themselves, & that First in their bearing & enduring of them, in that they bear them with patience & Comfort,
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euen the sharpnesse & bitternesse of them, yea sometimes in the midst of their bitter sufferings, they reioyce and sing in the flames of fire, as we reade of some.
even the sharpness & bitterness of them, yea sometime in the midst of their bitter sufferings, they rejoice and sing in the flames of fire, as we read of Some.
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And the Apostle saith of himselfe and other true beleeuers, Rom. 5.3. We reioyce in tribulation. And we find Acts 5.41. that the Apostles reioyced when they were beaten, In that they were counted worthy to suffer rebuke for the name of Christ:
And the Apostle Says of himself and other true believers, Rom. 5.3. We rejoice in tribulation. And we find Acts 5.41. that the Apostles rejoiced when they were beaten, In that they were counted worthy to suffer rebuke for the name of christ:
how then are they conquerours ouer their paines? I answer, the bitternesse of the paines do sometimes ouercome Gods children, onely in their senses, not in their inward faith and grace in their hearts, that still remaines inuincible:
how then Are they conquerors over their pains? I answer, the bitterness of the pains do sometime overcome God's children, only in their Senses, not in their inward faith and grace in their hearts, that still remains invincible:
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Againe, Gods children are as great and glorious conquerours ouer the euils, troubles, and trials themselues, by some wonderfull and strange deliuerance,
Again, God's children Are as great and glorious conquerors over the evils, Troubles, and trials themselves, by Some wonderful and strange deliverance,
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as the people of Israel were out of the hands of the Egyptians at the red sea, Exod. 14. and the three companions of Daniel out of the hot fierie fornace, Dan. 3.26. and Daniel himselfe out of the Lyons den, Dan. 6.22. and Peter out of prison, Act. 12.11. or by some strange meanes, as Saul was, Act. 9.25.
as the people of Israel were out of the hands of the egyptians At the read sea, Exod 14. and the three Sodales of daniel out of the hight fiery furnace, Dan. 3.26. and daniel himself out of the Lyons den, Dan. 6.22. and Peter out of prison, Act. 12.11. or by Some strange means, as Saul was, Act. 9.25.
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for what is the diuels aime in the afflictions of Gods children? Surely as I shewed heretofore, to wrest from them their confidence in Gods loue, to make them murmure, blaspheme,
for what is the Devils aim in the afflictions of God's children? Surely as I showed heretofore, to wrest from them their confidence in God's love, to make them murmur, Blaspheme,
and cleaue faster to him, their afflictions bring forth patience, and their patience experience of Gods gracious presence and assistance, as Rom. 5.3.4.
and cleave faster to him, their afflictions bring forth patience, and their patience experience of God's gracious presence and assistance, as Rom. 5.3.4.
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and to shrinke from their holy profession and religion, but therein they faile of their porpose, Gods children are thereby more strengthened and confirmed in their confession of the name of Christ,
and to shrink from their holy profession and Religion, but therein they fail of their porpose, God's children Are thereby more strengthened and confirmed in their Confessi of the name of christ,
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and in their holy profession of the truth and Gospell of Christ, and many times by their courage and constancie they do euen daunt the minds of their persecutours,
and in their holy profession of the truth and Gospel of christ, and many times by their courage and constancy they do even daunt the minds of their persecutors,
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and thus we find that many times the barbarous cruelttie of the persecuting Emperours was euen altered with the stedfastnesse of the Saints in suffering.
and thus we find that many times the barbarous cruelttie of the persecuting emperors was even altered with the steadfastness of the Saints in suffering.
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And the ground of this truth is that which the Apostle subioynes, through the aide and helpe of God, who is pleased to aide and helpe them, out of his loue to them in Christ:
And the ground of this truth is that which the Apostle subioynes, through the aid and help of God, who is pleased to aid and help them, out of his love to them in christ:
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when they lie vnder heauie trials and troubles, vexations and afflictions, torments and tortures, and in the eye of flesh and bloud in mans iudgement are ouercome,
when they lie under heavy trials and Troubles, vexations and afflictions, torments and tortures, and in the eye of Flesh and blood in men judgement Are overcome,
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euen when Gods children beare away the blowes, and men deale most hardly with them, and they are killed by their enemies, then are they as noble and victorious conquerours.
even when God's children bear away the blows, and men deal most hardly with them, and they Are killed by their enemies, then Are they as noble and victorious conquerors.
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and if we iudge otherwise of them then of conquerours, surely we iudge amisse, and we sinne against the generation of Gods children, as Dauid speaks, Psal. 73.15. and let vs take heed of so doing. And for a second vse:
and if we judge otherwise of them then of conquerors, surely we judge amiss, and we sin against the generation of God's children, as David speaks, Psalm 73.15. and let us take heed of so doing. And for a second use:
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and ouer the diuell, and ouer wicked men that vexe and trouble them, and deale hardly and cruelly with them? Surely then on this ground we may easily see, that a child of God is in a most happie and comfortable state and condition,
and over the Devil, and over wicked men that vex and trouble them, and deal hardly and cruelly with them? Surely then on this ground we may Easily see, that a child of God is in a most happy and comfortable state and condition,
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though they may assault him and shake him, yet they can neuer as it were throw him on his backe and ouercome him, they cannot do him that mischiefe they intend against him.
though they may assault him and shake him, yet they can never as it were throw him on his back and overcome him, they cannot do him that mischief they intend against him.
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Come we now to a second generall thing layd before vs in this verse, the cause of that great victorie that Gods children haue in all the euils that befall them, the aide and helpe of God vouchsafed vnto them out of his loue to them in Christ, in these words, Through him that hath loued vs, that is, (as we haue shewed) through the aide and helpe of God, which he is pleased to vouchsafe vnto vs in Christ his Sonne:
Come we now to a second general thing laid before us in this verse, the cause of that great victory that God's children have in all the evils that befall them, the aid and help of God vouchsafed unto them out of his love to them in christ, in these words, Through him that hath loved us, that is, (as we have showed) through the aid and help of God, which he is pleased to vouchsafe unto us in christ his Son:
and ouer Satan, disappointing him of his aime, and ouer wicked men that vexe and trouble them and deale hardly with them, defeating them of that they driue at in their vexations and persecutions;
and over Satan, disappointing him of his aim, and over wicked men that vex and trouble them and deal hardly with them, defeating them of that they driven At in their vexations and persecutions;
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and that he had learned in any state and condition to be content, he presently subioynes verse 13. that he was thus enabled to all euils, trials, troubles,
and that he had learned in any state and condition to be content, he presently subioynes verse 13. that he was thus enabled to all evils, trials, Troubles,
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I am able (saith he) to do all things, through the helpe of Christ which strengtheneth me. And 2. Cor. 12.9.10. he saith, He reioyced in infirmities, and tooke pleasure in them, he was so farre from being ouercome of them:
I am able (Says he) to do all things, through the help of christ which strengtheneth me. And 2. Cor. 12.9.10. he Says, He rejoiced in infirmities, and took pleasure in them, he was so Far from being overcome of them:
And it is the prayer of the Apostle for the Colossians, Colos. 1.11. that they might be strengthened with all might through his glorious power, vnto all patience, and long suffering with ioyfulnesse:
And it is the prayer of the Apostle for the colossians, Colos 1.11. that they might be strengthened with all might through his glorious power, unto all patience, and long suffering with joyfulness:
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plainly teaching the truth of the point in band, that it is not by any power of their owne that Gods children are as great and glorious conquerours in all afflictions, in the particular euils, trials,
plainly teaching the truth of the point in band, that it is not by any power of their own that God's children Are as great and glorious conquerors in all afflictions, in the particular evils, trials,
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but it ouercomes the opposition that is made against Gods children in the world by wicked men and persecutours, as we find, Heb. 11.33.34. the faith of the godly in the times of old is thus commended, that by it They stopped the mouthes of Lions, quenched the violence of fire, escaped the edge of the sword, of weake were made strong, waxed valiant in battell, turned to flight the armies of the aliants:
but it overcomes the opposition that is made against God's children in the world by wicked men and persecutors, as we find, Hebrew 11.33.34. the faith of the godly in the times of old is thus commended, that by it They stopped the mouths of Lions, quenched the violence of fire, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, turned to flight the armies of the aliants:
And therefore this vndoubtedly is a truth of God, that it is not by any power of their owne that Gods children are as great and glorious conquerours in all afflictions, in the particular euils, trials,
And Therefore this undoubtedly is a truth of God, that it is not by any power of their own that God's children Are as great and glorious conquerors in all afflictions, in the particular evils, trials,
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and troubles that befall them here in this world, but onely by the powerfull aide and assistance of God vouchsafed to them, that supp•••g and vpholding them.
and Troubles that befall them Here in this world, but only by the powerful aid and assistance of God vouchsafed to them, that supp•••g and upholding them.
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This they hold and teach, That a child of God may in this life haue such perfection of inherent grace as is sufficient to keepe him from all formall transgression of Gods Law,
This they hold and teach, That a child of God may in this life have such perfection of inherent grace as is sufficient to keep him from all formal Transgression of God's Law,
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Now this opinion of theirs is both vnsound and rotten in the ground of it, supposing perfection of grace inherent in this life, which cannot be attained to:
Now this opinion of theirs is both unsound and rotten in the ground of it, supposing perfection of grace inherent in this life, which cannot be attained to:
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and besides that, it cannot stand with the truth now deliuered, for out of all question impatiencie is a formall trangression of Gods law, they will not be so shamelesse as to denie that, it being a sinne against the first Commandement of the first table.
and beside that, it cannot stand with the truth now Delivered, for out of all question impatiency is a formal Transgression of God's law, they will not be so shameless as to deny that, it being a sin against the First Commandment of the First table.
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and of the grace that is in him, but it is onely (as ye haue heard) the powerfull aide and assistance of God vouchsafed to him, that is the thing that vpholds him,
and of the grace that is in him, but it is only (as you have herd) the powerful aid and assistance of God vouchsafed to him, that is the thing that upholds him,
yea that is the thing that vpholds his faith and inward grace that is in his soule, whereby he becomes a great and glorious conquerour in the particular euils, trials and troubles that befall him;
yea that is the thing that upholds his faith and inward grace that is in his soul, whereby he becomes a great and glorious conqueror in the particular evils, trials and Troubles that befall him;
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Is it so that it is not by any power of their owne that Gods children are as great and glorious conquerours in all afflictions, in the particular euils, trials,
Is it so that it is not by any power of their own that God's children Are as great and glorious conquerors in all afflictions, in the particular evils, trials,
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and troubles that befall them here in this world, but onely by the powerfull aide and assistance of God vouchsafed to them, that supporting and that vpholding them? Surely then on this ground we must learne to acknowledge the constancie and patience we finde in any triall and affliction to 〈 ◊ 〉 onely from the good hand of God,
and Troubles that befall them Here in this world, but only by the powerful aid and assistance of God vouchsafed to them, that supporting and that upholding them? Surely then on this ground we must Learn to acknowledge the constancy and patience we find in any trial and affliction to 〈 ◊ 〉 only from the good hand of God,
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Dost thou finde thy selfe able to b•••e some great triall and affliction with patience and with comfort? Art thou able to ouercome the barbarous crueltie of bloudie minded persecutours by thy courage and constancie, in suffering the torments and tortures they lay on thee? Do not thou ascribe that patience and that courage and constancie of thine to any power in thy selfe, no not to the power of thy faith,
Dost thou find thy self able to b•••e Some great trial and affliction with patience and with Comfort? Art thou able to overcome the barbarous cruelty of bloody minded persecutors by thy courage and constancy, in suffering the torments and tortures they lay on thee? Do not thou ascribe that patience and that courage and constancy of thine to any power in thy self, no not to the power of thy faith,
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and thinke not when thou seest others vndergo great and bitter trials and afflictions patiently and comfortly, that it is from the strength of their faith,
and think not when thou See Others undergo great and bitter trials and afflictions patiently and comfortly, that it is from the strength of their faith,
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and so learne thou on this ground not to doubt of thy standing and of thy holding out in the time of some great triall and affliction because thou art but weake in faith and weake in grace:
and so Learn thou on this ground not to doubt of thy standing and of thy holding out in the time of Some great trial and affliction Because thou art but weak in faith and weak in grace:
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And is his helpe further from thee because thou art weake? no, it is nearer to thee in that respect, God doth commonly manifest his power in weakenesse,
And is his help further from thee Because thou art weak? no, it is nearer to thee in that respect, God does commonly manifest his power in weakness,
when he had no strength to stand before them, neither knew what to do, 2. Chron. 20.12. then if he had had a mightie armie able to confront them, and to encounter with them:
when he had no strength to stand before them, neither knew what to do, 2. Chronicles 20.12. then if he had had a mighty army able to confront them, and to encounter with them:
and a priuiledge vouchsafed onely to them to whom God giues faith, and so a gift vouchsafed to his children out of his loue to them, To you it is giuen not onely that ye should beleeue in him,
and a privilege vouchsafed only to them to whom God gives faith, and so a gift vouchsafed to his children out of his love to them, To you it is given not only that you should believe in him,
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The loue of God is the fountaine from whence flow out all good things to his children, from the first to the last, from the ground to the complement, from election to happinesse and glorie in heauen.
The love of God is the fountain from whence flow out all good things to his children, from the First to the last, from the ground to the compliment, from election to happiness and glory in heaven.
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It is not then for any worth or merit of theirs that God vouchsafes to his children aide and helpe to strengthen them in the time of triall and affliction, nor yet for the good vsage of the grace they haue alreadie receiued,
It is not then for any worth or merit of theirs that God vouchsafes to his children aid and help to strengthen them in the time of trial and affliction, nor yet for the good usage of the grace they have already received,
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And on this ground a man may conclude to the comfort of his owne soule, that God loues him, if he finde that he giues him aide and assistance, supporting and strengthening him,
And on this ground a man may conclude to the Comfort of his own soul, that God loves him, if he find that he gives him aid and assistance, supporting and strengthening him,
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Dost thou whosoeuer thou art, finde aide and assistance from God, making thee able to beare thy particular triall and affliction with patience and comfort,
Dost thou whosoever thou art, find aid and assistance from God, making thee able to bear thy particular trial and affliction with patience and Comfort,
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then God makes good his promise to thee, 1. Corinth. 10.13. and therein he seales vp his loue to thee, and giues thee good euidence that he loues thee in speciall manner:
then God makes good his promise to thee, 1. Corinth. 10.13. and therein he Seals up his love to thee, and gives thee good evidence that he loves thee in special manner:
IN these two verses our Apostle goes on further to arme and strengthen the beleeuing Romans and other true beleeuers, against the feare of being separated from the loue of God:
IN these two Verses our Apostle Goes on further to arm and strengthen the believing Romans and other true believers, against the Fear of being separated from the love of God:
But what if Gods loue to vs be changed or interue•ted, turned away, or kept from vs by some strong enemie? To this the Apostle answers by way of preuention, affirming confidently that no creature, either in heauen, in earth,
But what if God's love to us be changed or interue•ted, turned away, or kept from us by Some strong enemy? To this the Apostle answers by Way of prevention, affirming confidently that no creature, either in heaven, in earth,
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The proposition the Apostle deliuers not barely, but in the proofe of it, and he proues it by an induction or reckoning vp of particulars, that neither death, nor life,
The proposition the Apostle delivers not barely, but in the proof of it, and he Proves it by an induction or reckoning up of particulars, that neither death, nor life,
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And then he vseth a generall comprehension of all things, that no other creature can separate Gods children from the loue of God. And this proposition is amplified.
And then he uses a general comprehension of all things, that no other creature can separate God's children from the love of God. And this proposition is amplified.
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as Bildad cals it, Iob 18.14. The king of feare: and life being most sweete, and therefore the diuell said, Iob 2.4. Skinne for skinne, and all that euer a man hath he will giue for his life:
as Bildad calls it, Job 18.14. The King of Fear: and life being most sweet, and Therefore the Devil said, Job 2.4. Skin for skin, and all that ever a man hath he will give for his life:
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yet they are neuer able to do it, as 1. Cor. 13.1. Though I speake with the tongues of men and Angels that is, suppose Angels had tongues to speake withall. Nor principalities, nor powers.
yet they Are never able to do it, as 1. Cor. 13.1. Though I speak with the tongues of men and Angels that is, suppose Angels had tongues to speak withal. Nor principalities, nor Powers.
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Some would haue these two words principalities and powers to be onely titles here giuen to Angels, but that cannot be, they are distinct members of the Apostles induction,
some would have these two words principalities and Powers to be only titles Here given to Angels, but that cannot be, they Are distinct members of the Apostles induction,
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and by them we are rather to vnderstand humane excellencies, great commanders in the world: as by principalities, those that are in most eminent place and principall authoritie:
and by them we Are rather to understand humane excellencies, great commanders in the world: as by principalities, those that Are in most eminent place and principal Authority:
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and by powers, all secondarie powers sent from them, as Tit. 3.1. Put them in remembrance that they be subiect to the principalities and powers. And 1. Pet. 2.13.14.
and by Powers, all secondary Powers sent from them, as Tit. 3.1. Put them in remembrance that they be Subject to the principalities and Powers. And 1. Pet. 2.13.14.
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There be diuerse expositions of these words, some vnderstanding them of spirits in the aire and in the deepe, some of the depth and profunditie of Satan;
There be diverse expositions of these words, Some understanding them of spirits in the air and in the deep, Some of the depth and profundity of Satan;
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but as reuerend Beza well obserues, the Apostle here puts the abstract for the concrete: and by height, is meant things on high: and by depth things below:
but as reverend Beza well observes, the Apostle Here puts the abstract for the concrete: and by height, is meant things on high: and by depth things below:
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and herein (as I conceiue) the Apostle had an eye to that diuision of things in the second Commandement, Exod. 20.4. Things that are in heauen aboue, or things in the earth beneath, or things in the water. Nor any other creature:
and herein (as I conceive) the Apostle had an eye to that division of things in the second Commandment, Exod 20.4. Things that Are in heaven above, or things in the earth beneath, or things in the water. Nor any other creature:
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and the meaning is, shall be able to keepe backe, or breake off from vs who truly beleeue in Christ, that loue wherewith God loueth vs. Which is in Christ Iesus our Lord:
and the meaning is, shall be able to keep back, or break off from us who truly believe in christ, that love wherewith God loves us Which is in christ Iesus our Lord:
nor any humane excellencies, great Commanders, in the world, whether they be in most eminent and principall authoritie, or secondarie powers sent from them,
nor any humane excellencies, great Commanders, in the world, whither they be in most eminent and principal Authority, or secondary Powers sent from them,
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and which he beares to vs, and comes to vs in and through Christ Iesus, who is our Lord after a speciall manner, both by right of free donation from his Father,
and which he bears to us, and comes to us in and through christ Iesus, who is our Lord After a special manner, both by right of free donation from his Father,
nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate vs from the loue of God which is in Christ Iesus our Lord.
nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in christ Iesus our Lord.
and also the speciall effects of Gods sanctifying Spirit, Effectuall faith, diligent loue, and patience of hope in our Lord Iesus Christ, as 1. Thess. 1.3.
and also the special effects of God's sanctifying Spirit, Effectual faith, diligent love, and patience of hope in our Lord Iesus christ, as 1. Thess 1.3.
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We see the Apostle here makes knowne that he was perswaded, euen fully and vndoubtedly resolued of this as a most certaine truth, that nothing could separate him and other true beleeu•rs from the loue of God in Christ Iesus.
We see the Apostle Here makes known that he was persuaded, even Fully and undoubtedly resolved of this as a most certain truth, that nothing could separate him and other true beleeu•rs from the love of God in christ Iesus.
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A Christian may infallibly know, and be certainly perswaded of this, that God loues him in Iesus Christ, that he is beloued of God with a fatherly loue, that God loues him as his child. 1. Ioh. 4.16.
A Christian may infallibly know, and be Certainly persuaded of this, that God loves him in Iesus christ, that he is Beloved of God with a fatherly love, that God loves him as his child. 1. John 4.16.
or beareth towards vs. 1. Cor. 2.12. saith the Apostle, 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 to vs of God.
or bears towards us 1. Cor. 2.12. Says the Apostle, We have received not the Spirit of the world, but the Spirit which is of God, that we might know the things that Are given to us of God.
as an earnest penie of his speciall loue, as the Apostle saith in that, Rom. 5.5. Gods loue is shed abroad in our hearts by the holy Ghost giuen vnto vs: and 2. Cor. 1.22. He hath giuen the earnest of the Spirit in our hearts:
as an earnest penny of his special love, as the Apostle Says in that, Rom. 5.5. God's love is shed abroad in our hearts by the holy Ghost given unto us: and 2. Cor. 1.22. He hath given the earnest of the Spirit in our hearts:
And therefore doubtlesse a Christian may in the time of this life infallibly know, and be certainly perswaded of this, that God loues him in Christ with a fatherly loue,
And Therefore doubtless a Christian may in the time of this life infallibly know, and be Certainly persuaded of this, that God loves him in christ with a fatherly love,
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In the first place, it is erronious, and false, and a damnable position that is held by the Papists, that a Christian in the time of this life can onely come to a probable coniecture of Gods loue to him in Christ:
In the First place, it is erroneous, and false, and a damnable position that is held by the Papists, that a Christian in the time of this life can only come to a probable conjecture of God's love to him in christ:
Now the truth deliuered doth directly crosse this position of theirs, and this very text of the Apostle refutes them, I am perswaded that neither death,
Now the truth Delivered does directly cross this position of theirs, and this very text of the Apostle refutes them, I am persuaded that neither death,
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A poore shift, the Apostle saith, 2. Cor. 12.4. Such things as he had by reuelation, could not be vttered, they were NONLATINALPHABET, things not to be spoken:
A poor shift, the Apostle Says, 2. Cor. 12.4. Such things as he had by Revelation, could not be uttered, they were, things not to be spoken:
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and most certaine, and so it is here vsed by the Apostle, and therefore notwithstanding these cauils, the doctrine deliuered remaines a certaine truth. I leaue them. And for a second vse:
and most certain, and so it is Here used by the Apostle, and Therefore notwithstanding these cavils, the Doctrine Delivered remains a certain truth. I leave them. And for a second use:
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But seeing it is a thing that may be attained, and it is worth our labour & seeking after, let vs neuer rest till in some measure we come to know it infallibly,
But seeing it is a thing that may be attained, and it is worth our labour & seeking After, let us never rest till in Some measure we come to know it infallibly,
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and profits, and honours of it, and dost choose God for thy portion, and thereupon thou maist perswade thy selfe infallibly that God loues thee, 1. Ioh. 4.19. We loue him because he loued vs first.
and profits, and honours of it, and dost choose God for thy portion, and thereupon thou Mayest persuade thy self infallibly that God loves thee, 1. John 4.19. We love him Because he loved us First.
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it is an infallible knowledge, it makes a demonstration in the mind of a beleeuer, it may be truly said, Fides est vides, true faith is as it were a sight of that which is beleeued:
it is an infallible knowledge, it makes a demonstration in the mind of a believer, it may be truly said, Fides est vides, true faith is as it were a sighed of that which is believed:
True faith is the euidence of things not seene, that is, an infallible demonstration and certaintie whereby the mind being conuinced, not by reason or sense,
True faith is the evidence of things not seen, that is, an infallible demonstration and certainty whereby the mind being convinced, not by reason or sense,
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we are to renounce it, and to remember that true faith is a distinct, certaine, and infallible knowledge, and that euery true beleeuer knowes certainly what he holds and beleeues.
we Are to renounce it, and to Remember that true faith is a distinct, certain, and infallible knowledge, and that every true believer knows Certainly what he holds and believes.
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true faith hath certaintie ioyned with it, but not fulnesse of certaintie, and euerie true beleeuer hath a certaine perswasion of Gods loue to him in Christ,
true faith hath certainty joined with it, but not fullness of certainty, and every true believer hath a certain persuasion of God's love to him in christ,
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that followes on obseruation and much experience of the mercie and fauour of God, as I might shew by the examples of Abraham, of Dauid, and of diuerse other seruants of God, but I passe from that.
that follows on observation and much experience of the mercy and favour of God, as I might show by the Examples of Abraham, of David, and of diverse other Servants of God, but I pass from that.
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Come we now to the proposition here layd downe, which the Apostle puts downe by way of induction, reckoning vp of particulars, Neither death, nor life,
Come we now to the proposition Here laid down, which the Apostle puts down by Way of induction, reckoning up of particulars, Neither death, nor life,
That no creature in heauen, in earth, or in hell, can possibly breake off, or keepe backe Gods loue from his children, not the power of the mightiest and strongest creatures that be, no not of Angels good or bad,
That no creature in heaven, in earth, or in hell, can possibly break off, or keep back God's love from his children, not the power of the Mightiest and Strongest creatures that be, no not of Angels good or bad,
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in the greatest confusion of things, my loue, my mercie, and my compassion shall still abide with them. Matth. 16.18. Christ saith, The gates of hell, the power of hell, shall not preuaile against the faith of his Church and of true beleeuers:
in the greatest confusion of things, my love, my mercy, and my compassion shall still abide with them. Matthew 16.18. christ Says, The gates of hell, the power of hell, shall not prevail against the faith of his Church and of true believers:
and indeed in the iudgement of all it cannot be seuered from such as continue true beleeuers. Ioh. 10.28.29. saith Christ, I giue my sheepe eternall life, and they shall neuer perish, neither shall any plucke them out of mine hand.
and indeed in the judgement of all it cannot be severed from such as continue true believers. John 10.28.29. Says christ, I give my sheep Eternal life, and they shall never perish, neither shall any pluck them out of mine hand.
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I know whom I haue trusted, and I am perswaded he is able to keepe that which I haue committed vnto him, that is, my eternall saluation, which out of his loue he hath purposed to bestow on me,
I know whom I have trusted, and I am persuaded he is able to keep that which I have committed unto him, that is, my Eternal salvation, which out of his love he hath purposed to bestow on me,
and nothing can hinder his purpose, or breake off his loue from me, but he will vndoubtedly keepe my saluation safe and sure against that day. And to these we might adde other testimonies further confirming the truth of the point in hand, that no creature, in heauen, in earth or in hell, can possibly keepe backe,
and nothing can hinder his purpose, or break off his love from me, but he will undoubtedly keep my salvation safe and sure against that day. And to these we might add other testimonies further confirming the truth of the point in hand, that no creature, in heaven, in earth or in hell, can possibly keep back,
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or breake off Gods loue from his children, and no power of the mightiest and strongest creatures that be, can make one who is beloued of God in speciall manner, not to be beloued of him, or lesse beloued of him:
or break off God's love from his children, and no power of the Mightiest and Strongest creatures that be, can make one who is Beloved of God in special manner, not to be Beloved of him, or less Beloved of him:
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and the reasons & grounds of it are these. First, God loues his children with the same loue that he loues Christ his Sonne, as Christ saith, Ioh. 17.23. Thou hast loued them as thou hast loued me, though not with the same degree of loue:
and the Reasons & grounds of it Are these. First, God loves his children with the same love that he loves christ his Son, as christ Says, John 17.23. Thou hast loved them as thou hast loved me, though not with the same degree of love:
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Againe, God is infinite both in wisdome & power, and the wisedome or subtiltie of the wisest or cunningest creatures in heauē, in earth, or in hell, is finite;
Again, God is infinite both in Wisdom & power, and the Wisdom or subtlety of the Wisest or cunningest creatures in heaven, in earth, or in hell, is finite;
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& the power of the strongest creature is also limited and finite, and there is no proportion betweene the wisedome and power of the wisest & strongest creatures,
& the power of the Strongest creature is also limited and finite, and there is no proportion between the Wisdom and power of the Wisest & Strongest creatures,
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first this ground of truth conuinceth the errour of the Papists, Arminians, and Anabaptists, which we haue often had occasion to deale against in that they teach that such as are in the state of grace and Gods speciall loue, may lose it,
First this ground of truth Convinces the error of the Papists, Arminians, and Anabaptists, which we have often had occasion to deal against in that they teach that such as Are in the state of grace and God's special love, may loose it,
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A doctrine diuellish, and most vncomfortable, and directly contrary to the truth now deliuered, and to the plaine euidence of the holy word of God, which teacheth, that such as are beloued of God, they are so kept by him from euill, as Christ prayed, Ioh. 17.15. euen from that euill one the diuell, and from all his instruments, as that none of them can possibly shake them out of his loue.
A Doctrine devilish, and most uncomfortable, and directly contrary to the truth now Delivered, and to the plain evidence of the holy word of God, which Teaches, that such as Are Beloved of God, they Are so kept by him from evil, as christ prayed, John 17.15. even from that evil one the Devil, and from all his Instruments, as that none of them can possibly shake them out of his love.
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and prouoke him to afflict him in his bodie, and in his soule, lest by sinne he lose the tokens of Gods loue, peace of conscience touching the secret feeling of it, ioy in the Spirit, clearenesse of vnderstanding,
and provoke him to afflict him in his body, and in his soul, lest by sin he loose the tokens of God's love, peace of conscience touching the secret feeling of it, joy in the Spirit, clearness of understanding,
Now this addes to thy happinesse and comfort, that being beloued of God in speciall manner, thou shalt so continue for euer, it is not all the power and strength,
Now this adds to thy happiness and Comfort, that being Beloved of God in special manner, thou shalt so continue for ever, it is not all the power and strength,
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yet either through thine owne iust desert thou maist be cast off as Haman was, Hest. 7. or the enuie and malice of men may worke thee out of his fauour;
yet either through thine own just desert thou Mayest be cast off as Haman was, Hest. 7. or the envy and malice of men may work thee out of his favour;
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and his fauourite, as indeed thou art thou being a child of God, though neuer so poore or meane in the world, thou canst not lose his fauour by any thing done by thy selfe, his loue to thee being vnchangeable;
and his favourite, as indeed thou art thou being a child of God, though never so poor or mean in the world, thou Canst not loose his favour by any thing done by thy self, his love to thee being unchangeable;
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at least on some of these, for on euery one of these particulars we shall not need to stand seuerally, hauing touched them in some doctrines before deliuered.
At least on Some of these, for on every one of these particulars we shall not need to stand severally, having touched them in Some doctrines before Delivered.
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Now the first particular here mentioned is death, and by death (as I shewed) we are to vnderstand the death of the bodie, the separation of the soule from the bodie,
Now the First particular Here mentioned is death, and by death (as I showed) we Are to understand the death of the body, the separation of the soul from the body,
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and though death separate the soule from the body, yet can it not separate either the soule or the bodie of a child of God from God, and from Gods speciall loue.
and though death separate the soul from the body, yet can it not separate either the soul or the body of a child of God from God, and from God's special love.
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that the Saints and seruants of God in times of old were most cruelly dealt withall, They were racked ▪ they were tried by mockings and scourgings, by bonds and imprisonment, they were stoned, hewen asunder, tempted, slaine with the sword, they wandered vp and downe in sheepe skins,
that the Saints and Servants of God in times of old were most cruelly dealt withal, They were racked ▪ they were tried by mockings and scourgings, by bonds and imprisonment, they were stoned, hewn asunder, tempted, slain with the sword, they wandered up and down in sheep skins,
yet the holy Ghost giues this testimonie of them, verse 38. that euen then they were such as the world was not worthy of ▪ they were then the Lords worthies, right deare and precious in the sight o• God:
yet the holy Ghost gives this testimony of them, verse 38. that even then they were such as the world was not worthy of ▪ they were then the lords worthies, right deer and precious in the sighed o• God:
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and did batter, and bruse, and breake his bodie, and beate out his braines, and in confidence and assurance of Gods loue to him did he then commend his soule into the hands of the Lord Iesus. Act. 7.59.
and did batter, and bruise, and break his body, and beat out his brains, and in confidence and assurance of God's love to him did he then commend his soul into the hands of the Lord Iesus. Act. 7.59.
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A child of God is vnited and knit to Christ with an inseparable vnion, and he so remaines for euer, in what state or condition soeuer he be, in health, in sicknesse, in extremitie of paines and tortures, in life, in death,
A child of God is united and knit to christ with an inseparable Union, and he so remains for ever, in what state or condition soever he be, in health, in sickness, in extremity of pains and tortures, in life, in death,
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and a member of Christ, as the Apostle saith, Rom. 14.8. Whether ye liue or dye, we being true beleeuers, we are still the Lords both in our bodies and soules, and God is still the God both of our bodies and soules.
and a member of christ, as the Apostle Says, Rom. 14.8. Whither you live or die, we being true believers, we Are still the lords both in our bodies and Souls, and God is still the God both of our bodies and Souls.
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And therefore doubtlesse the death of the bodie, whether naturall or violent, or after what manner soeuer it be, cannot possibly breake off or keepe backe Gods loue from his children,
And Therefore doubtless the death of the body, whither natural or violent, or After what manner soever it be, cannot possibly break off or keep back God's love from his children,
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when it is seuered from the soule, when it lyes dead and is voide of sense and feeling? Is it then deare to God when it is not sensible of any comfort? Surely then it holds sound and good, that a man or a woman may be right deare to God,
when it is severed from the soul, when it lies dead and is void of sense and feeling? Is it then deer to God when it is not sensible of any Comfort? Surely then it holds found and good, that a man or a woman may be right deer to God,
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and yet for the present be as insensible of his loue, and haue no more feeling of it then a dead bodie, especially in the time of trouble and distresse,
and yet for the present be as insensible of his love, and have no more feeling of it then a dead body, especially in the time of trouble and distress,
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is it so that the death of bodie, of what sort soeuer, or after what manner soeuer, cannot possibly breake off or keepe backe Gods loue from his child,
is it so that the death of body, of what sort soever, or After what manner soever, cannot possibly break off or keep back God's love from his child,
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and separate either the soule or bodie of a child of God from God, and from Gods speciall loue? Here is then a ground of sweet comfort to all Gods children against the feare of death:
and separate either the soul or body of a child of God from God, and from God's special love? Here is then a ground of sweet Comfort to all God's children against the Fear of death:
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as in his owne sense and feeling he seemes to lye in flames of fire? What though a child of God be taken away by a violent death, either suddenly by some strange accident,
as in his own sense and feeling he seems to lie in flames of fire? What though a child of God be taken away by a violent death, either suddenly by Some strange accident,
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and put him to death after a most cruell manner? yet it is not the kinde of death or manner of death whatsoeuer it be, that can possibly breake off or keepe backe Gods loue from him,
and put him to death After a most cruel manner? yet it is not the kind of death or manner of death whatsoever it be, that can possibly break off or keep back God's love from him,
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and it will arme vs against the feare of death, of what sort soeuer it be. 1. Sam. 30.6. we finde that when the people were readie to stone Dauid, and Dauid saw nothing but present death before him, the text saith, Dauid comforted himselfe in the Lord his God.
and it will arm us against the Fear of death, of what sort soever it be. 1. Sam. 30.6. we find that when the people were ready to stone David, and David saw nothing but present death before him, the text Says, David comforted himself in the Lord his God.
So doubtlesse if the truth now deliuered be setled in our hearts and mingled with faith, we shall find it will minister matter of sweet comfort vnto vs in the bitterest paines that can befall vs,
So doubtless if the truth now Delivered be settled in our hearts and mingled with faith, we shall find it will minister matter of sweet Comfort unto us in the Bitterest pains that can befall us,
Now the point hence offered I need not stand on, for euery one who knowes things aright, will confesse that the life of the bodie and the good things of this life, health, wealth, peace, plentie, honour,
Now the point hence offered I need not stand on, for every one who knows things aright, will confess that the life of the body and the good things of this life, health, wealth, peace, plenty, honour,
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and faith sanctifies all outward good things to Gods children; and therefore they cannot possibly breake off or keepe backe Gods loue from his children:
and faith Sanctifies all outward good things to God's children; and Therefore they cannot possibly break off or keep back God's love from his children:
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and true faith in thine heart, and withall the Lord vouchsafes thee outward good things, and freedome from euils that other of Gods children lye vnder, blesse God for it,
and true faith in thine heart, and withal the Lord vouchsafes thee outward good things, and freedom from evils that other of God's children lie under, bless God for it,
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and trouble not thy selfe with this, that thou art not afflicted as other of Gods children be, leaue that to the wisedome of thy heauenly Father, who measures out the afflictions of his children in wisedome,
and trouble not thy self with this, that thou art not afflicted as other of God's children be, leave that to the Wisdom of thy heavenly Father, who measures out the afflictions of his children in Wisdom,
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and the next in order are Angels, principalities, and powers, of which we shall not need to speake, they were comprehended in that doctrine, That no creature in heauen, in earth,
and the next in order Are Angels, principalities, and Powers, of which we shall not need to speak, they were comprehended in that Doctrine, That no creature in heaven, in earth,
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That nothing to come, no euent, no falling out and comming to passe of things in this world, whatsoeuer it be, can possibly breake off or keepe backe Gods loue from his children.
That nothing to come, no event, no falling out and coming to pass of things in this world, whatsoever it be, can possibly break off or keep back God's love from his children.
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Though the things to come be vnknowne and vncertaine what they shall be, yet this is most certaine and sure, whatsoeuer they be they cannot worke a separation of Gods children from God and from Gods speciall loue. We reade, Isai. 46.3.4.
Though the things to come be unknown and uncertain what they shall be, yet this is most certain and sure, whatsoever they be they cannot work a separation of God's children from God and from God's special love. We read, Isaiah 46.3.4.
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they hauing their hearts once possessed with true loue to God and to the Saints of God by the worke of the Spirit, they cannot be vtterly destitute of that loue, that loue of theirs shall neuer vtterly fall away, 1. Cor. 13.8.
they having their hearts once possessed with true love to God and to the Saints of God by the work of the Spirit, they cannot be utterly destitute of that love, that love of theirs shall never utterly fallen away, 1. Cor. 13.8.
And therefore doubtlesse this we may resolue on as a certaine truth, that no euent, no falling out and coming to passe of things in this world whatsoeuer, can possibly breake off or keepe backe Gods loue from his children.
And Therefore doubtless this we may resolve on as a certain truth, that no event, no falling out and coming to pass of things in this world whatsoever, can possibly break off or keep back God's love from his children.
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and suddenly poore, now in honour and high place, and presently debas•d and wheeled downe: and as Salomon saith, Eccles. 7.2. The life of man is as a shadow that is wauering and changeable, and neuer continuing in one stay, as Iob 14.2.
and suddenly poor, now in honour and high place, and presently debas•d and wheeled down: and as Solomon Says, Eccles. 7.2. The life of man is as a shadow that is wavering and changeable, and never Continuing in one stay, as Job 14.2.
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Now in all alterations and changes that be in the world, here is the stay and comfort of the child of God, that Gods loue to him still abides with him, and is neuer changed:
Now in all alterations and changes that be in the world, Here is the stay and Comfort of the child of God, that God's love to him still abides with him, and is never changed:
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and things to come are doubtfull and vncertaine, though witches, wizards, and such instruments of the diuell will take on them to foretell things to come;
and things to come Are doubtful and uncertain, though Witches, wizards, and such Instruments of the Devil will take on them to foretell things to come;
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yet here is his comfort, he knowes this, that come what will come, or what can come, either in the world or in his owne particular person, no euent whatsoeuer it be can possibly breake off or keepe back Gods loue from him:
yet Here is his Comfort, he knows this, that come what will come, or what can come, either in the world or in his own particular person, no event whatsoever it be can possibly break off or keep back God's love from him:
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as no euent can change it, or remoue him from it? Surely none liuing on the face of the earth. Dauid indeed said, Psal. 30.6. That he should neuer be remooued:
as no event can change it, or remove him from it? Surely none living on the face of the earth. David indeed said, Psalm 30.6. That he should never be removed:
These words as heretofore I haue made knowne, are a second amplification of the Apostles proposition, that nothing can separate Gods children from the loue of God;
These words as heretofore I have made known, Are a second amplification of the Apostles proposition, that nothing can separate God's children from the love of God;
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So the ground of his loue to them is in Christ Iesus: and hence it is that the Apostle saith, Ephes. 1.3. That God euen the Father of our Lord Iesus Christ, hath blessed vs with all spirituall blessing in heauenly things:
So the ground of his love to them is in christ Iesus: and hence it is that the Apostle Says, Ephesians 1.3. That God even the Father of our Lord Iesus christ, hath blessed us with all spiritual blessing in heavenly things:
and then he subioynes in Christ, he maketh Christ the ground of all spirituall blessings, and of all the fruites of Gods loue to his children. And 2. Pet. 1.2.3. the Apostle saith, We are blessed through the acknowledging of Christ with all things that belong to life and godlinesse. And 1. Corinth. 1.30. Christ is made to vs of God, wisedome, and righteousnesse, and sanctification, and redemption.
and then he subioynes in christ, he makes christ the ground of all spiritual blessings, and of all the fruits of God's love to his children. And 2. Pet. 1.2.3. the Apostle Says, We Are blessed through the acknowledging of christ with all things that belong to life and godliness. And 1. Corinth. 1.30. christ is made to us of God, Wisdom, and righteousness, and sanctification, and redemption.
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How firme is that coniunction with God, which is begun in such an head as Christ Iesus, who is God with God blessed for euer? How firme and sure is Gods loue to vs, he louing vs in Christ our head and elder brother, who is his naturall Son, from whom it is impossible that his loue should be remoued? and his loue being firme and sure to the head, can the bodie or any member of it be forsaken? it is not possible:
How firm is that conjunction with God, which is begun in such an head as christ Iesus, who is God with God blessed for ever? How firm and sure is God's love to us, he loving us in christ our head and elder brother, who is his natural Son, from whom it is impossible that his love should be removed? and his love being firm and sure to the head, can the body or any member of it be forsaken? it is not possible:
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and therefore this may cheare vp and comfort thee whosoeuer thou art that art assured of Gods loue to thee, thou art in a most blessed state and condition.
and Therefore this may cheer up and Comfort thee whosoever thou art that art assured of God's love to thee, thou art in a most blessed state and condition.
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Gods loue and his good will to men through him, through Christ then borne, Luke 2.14. Glorie be to God in the high heauens, and peace in earth, and towards men good will.
God's love and his good will to men through him, through christ then born, Lycia 2.14. Glory be to God in the high heavens, and peace in earth, and towards men good will.
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Yea the Lord himselfe proclaimes it from heauen by his owne immediate voice, that in and through Christ his Sonne he is well pleased with all that beleeue in him, Matth. 3.17. This is my beloued Sonne in whom I am well pleased:
Yea the Lord himself proclaims it from heaven by his own immediate voice, that in and through christ his Son he is well pleased with all that believe in him, Matthew 3.17. This is my Beloved Son in whom I am well pleased:
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And hence it is that the Apostles did vsually in the beginning of their Epistles pray for grace and peace to be giuen to them to whom they writ, from God the Father as from the fountaine,
And hence it is that the Apostles did usually in the beginning of their Epistles pray for grace and peace to be given to them to whom they writ, from God the Father as from the fountain,
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First, this Christ was appointed and set apart of God from all eternitie to be the head and Prince of saluation, to bring to happinesse and saluation all that should be saued to the glorie of Gods grace,
First, this christ was appointed and Set apart of God from all eternity to be the head and Prince of salvation, to bring to happiness and salvation all that should be saved to the glory of God's grace,
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and which he doth communicate to them for their good here in this world, and for their happinesse in heauen, it comes to them onely in and through Christ Iesus,
and which he does communicate to them for their good hear in this world, and for their happiness in heaven, it comes to them only in and through christ Iesus,
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Now then to make our vse & profit of this, first this ground of truth serues to discouer, that such persons as are out of Christ, they cannot possibly partake in Gods speciall loue,
Now then to make our use & profit of this, First this ground of truth serves to discover, that such Persons as Are out of christ, they cannot possibly partake in God's special love,
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Indeed many that haue no euidence of their being in Christ, are readie to sooth vp themselues in a conceit of Gods speciall loue to them in respect of these things,
Indeed many that have no evidence of their being in christ, Are ready to sooth up themselves in a conceit of God's special love to them in respect of these things,
And if men and women be endued with ciuill honestie, if they liue ciuilly and orderly in the world, oh then they haue a maruellous strong conceit that they are highly beloued of God,
And if men and women be endued with civil honesty, if they live civilly and orderly in the world, o then they have a marvelous strong conceit that they Are highly Beloved of God,
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and onely in and through him men come to partake in Gods speciall loue, and in the tokens and fruites of it? Surely then on this ground we ought to be stirred vp to labour to find our selues in Christ,
and only in and through him men come to partake in God's special love, and in the tokens and fruits of it? Surely then on this ground we ought to be stirred up to labour to find our selves in christ,
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and to striue to be more nearely vnited with him, and neuer rest till thou haue good euidence of it that thou art in Christ and one with him, that thou dost partake in the vertue of Christ his death mortifying sinne in thee,
and to strive to be more nearly united with him, and never rest till thou have good evidence of it that thou art in christ and one with him, that thou dost partake in the virtue of christ his death mortifying sin in thee,
and in the vertue of his resurrection quickening thee to newnesse of life, and that thou art able to say with the Apostle, Galat. 2.20. I liue not, but Christ liues in me:
and in the virtue of his resurrection quickening thee to newness of life, and that thou art able to say with the Apostle, Galatians 2.20. I live not, but christ lives in me:
And let the consideration of that worke into thy soule the affection of the blessed Apostle, Philip. 3.8.9. euen to thinke all things losse that thou maist winne Christ and be found in him:
And let the consideration of that work into thy soul the affection of the blessed Apostle, Philip. 3.8.9. even to think all things loss that thou Mayest win christ and be found in him:
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The Apostle addes, our Lord, In Christ Iesus our Lord, Hereby he teacheth vs how we are further to conceiue of Christ in respect of our selues: and the point is this.
The Apostle adds, our Lord, In christ Iesus our Lord, Hereby he Teaches us how we Are further to conceive of christ in respect of our selves: and the point is this.
and we are taught as much by Christ himselfe, Matth. 11.29. that such as come to him by faith, and find comfort in him, must also take his yoake on them, and submit their necks to his yoake:
and we Are taught as much by christ himself, Matthew 11.29. that such as come to him by faith, and find Comfort in him, must also take his yoke on them, and submit their necks to his yoke:
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Consider it but in reason, canst thou imagine thou holdest Christ thy Lord whom thou dost daily despite and crucifie? now this thou dost by thy sinnes, thou continuing hardened in thy sinnes,
Consider it but in reason, Canst thou imagine thou holdest christ thy Lord whom thou dost daily despite and crucify? now this thou dost by thy Sins, thou Continuing hardened in thy Sins,
and preuailes ouer the inward strength of thine owne corruption, and ouer such outward power as draweth men to sinne, the temptations of Satan, the allurements of the world:
and prevails over the inward strength of thine own corruption, and over such outward power as draws men to sin, the temptations of Satan, the allurements of the world:
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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.
Freedom from the curse of the Law & from God's wrath due to since, is grounded only on God's mercy and on the merit of christ his death, without respect to any thing in true believers or done by them as the cause of it.
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.
The perfect fulfilling of the Law of God performed in the person of christ, is truly and really theirs who believe in christ, by imputation & by application.
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.
The very mind, reason, understanding and will of man in his natural condition, in the best act and exercise of them, Are contrary to God and to all Goodness.
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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.
They whose minds & wills Are wrought on by grace, and turned from evil to good, ought to magnify God's Goodness & mercy And they who Are in their natural state, must be Far from imagining that they can At their pleasure change their minds & wills.
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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.
The holy prophets of God and the holy Apostles had an extraordinary Spirit of discerning. Ʋse. They might Therefore lawfully use imprecations against particular Persons.
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.
Though the holy Spirit of God be truly and really in God's children, yet he is not so in them as that they partake of the divine essence of his Godhead.
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The Spirit of God teacheth men that which Christ hath taught and reuealed, and nothing else. A foolish cōceit of Anabaptists and Familists met withall.
The Spirit of God Teaches men that which christ hath taught and revealed, and nothing Else. A foolish conceit of Anabaptists and Familists met withal.
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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.
Though the self same bodies that God's children carry about shall be raised from death to life At the day of resurrection, yet they shall be altered & changed in quality.
True and cōfortable 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.
True and comfortable hope of resurrection to life and glory in heaven, belongs to none but such as have God's holy Spirit in them by his true powerful working presence.
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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
Ministers and Teachers of the word must hold themselves as much bound to the good duties which they press on Others, being duties Common to all Christians, as those on whom they urge & press them
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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.
They that live wickedly and carnally, and hold on a constant course in that kind of life, shall Certainly die an accursed death of body, and shall be sure also to go to hell and to perish for ever. Iud. Epistle verse 18.
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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.
Ministers and Preachers of the word may promise both a blessed life in this world, and happiness and glory in heaven, to such as live an hol• and spiritual life.
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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.
Comfort to them in whom the Spirit of God hath wrought terror, Fear, and amazement, on the sighed of their Sins, and hath not left them in that case, but hath begun to work in them to their Comfort.
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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.
The visible creatures in the world Are perverted to wrong ends, and do many times serve the wicked, not of their natural inclination, but Are forced thereunto by the mighty hand of God.
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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.
As the creatur• must fi•st be ••eed from the state of corruption, b•fore it partake with God's children in any degree of their glorious liberty, so must men and women be freed from the corru•tion of sin before they can partake in the glorious liberty of •ods chi•dren in fullness.
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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
A fellow feeling of one another's misery, and a groaning together under the burden one of Another, especially under the burden of since pressing the conscience, is required of us
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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.
The beginnings of true Saving grace in God's children, and special Gifts of the Spirit, Are as sufficient pawns and pledges of perfection of grace, and of fullness of joy & glory hereafter to be given to them in heaven.
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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 wonderful and unspeakable Goodness of God towards his ch•ldren manifested, in that he makes known to them that he hath provided fullness of joy and glory for them in heaven.
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.
God's children have not fullness and perfection of grace in them in this life, but only so much as the Lord in his Wisdom sees meet and fit for them.
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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.
It is an idle conceit, that God's children may come to such a measure of Comfort in this life, as they need not any more sighs, or groan, or mourn for their Sins.
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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.
The beginnings of true Saving grace Are sufficient pawns and pledges to assure men that hereafter they shall have perfection of grace and glory in heaven.
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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.
We must take heed we cast not our selves into any trouble or affliction needlessly, and that we presume not of our own strength for the bearing of the least affliction or trial.
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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 grace of prayer is a special means whereby God's Spirit enableth God's children to hold out without fainting in time of their trials & afflictions.
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.
The folly of men discovered, who live in the continual practice of sin, and yet think to find it easy for them to go to God in prayer in their great Distresses.
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.
When God's children Are in such deep distress as of themselves they Are to seek how to go to God in prayer, then does the holy Spirit of God enable them At the least to sighs & groan to God.
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.
God only knows the meaning of those unutterable sighs and groans that Are in the hearts of his children in time of their great affliction, and he also approves of them.
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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.
All true believers Are Certainly assured, that all things work together for the best both of themselves and of all that truly love God, & how they Are assured of it.
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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.
All things whatsoever they be, Are so ordered by the wonderful power of God, and by his wise disposing hand, as that they work for the good of the spiritual state of God's children.
Comfort to vs when we see times of distresse, & hauocke of the Church, and when idolatry & open propnanenesse, & bloudie persecutions do ouerspread all.
Comfort to us when we see times of distress, & havoc of the Church, and when idolatry & open propnanenesse, & bloody persecutions do overspread all.
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Iudge not thy selfe in a bad state & condition, onely because thy mind is troubled for sin, thou hauing euidence of the worke of grace in thine owne heart with power.
Judge not thy self in a bad state & condition, only Because thy mind is troubled for since, thou having evidence of the work of grace in thine own heart with power.
The Popish propitiatorie sacrifice of the very body and bloud of Ch•ist offered vp to God in the Sacrament of the Lords Supper vnder the formes of bread and wine, cōfuted.
The Popish propitiatory sacrifice of the very body and blood of Ch•ist offered up to God in the Sacrament of the lords Supper under the forms of bred and wine, confuted.
The resurrection of Christ ought to be vnto vs not a matter of speculatiō & knowledge onely, but a ground of comfort, and what cōfort we may thence gather discouered.
The resurrection of christ ought to be unto us not a matter of speculation & knowledge only, but a ground of Comfort, and what Comfort we may thence gather discovered.
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Satans chiefe ayme in all temptations, trials, crosses, and euils that he brings on Gods childrē is (if it were possible) to separate them from the loue of God and Christ, or at least to shake out of their hearts the sense & feeling of Gods loue to them.
Satan chief aim in all temptations, trials, Crosses, and evils that he brings on God's children is (if it were possible) to separate them from the love of God and christ, or At least to shake out of their hearts the sense & feeling of God's love to them.
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Gods childrē are to labour especially to strengthen their faith & perswasion of Gods loue towards thē in time of their trials, crosses, and afflictions.
God's children Are to labour especially to strengthen their faith & persuasion of God's love towards them in time of their trials, Crosses, and afflictions.
No particular euill, triall, or affliction, whatsoeuer it be, though most smart, bitter, and shameful, can possibly separate or keepe back the loue of God & the loue of Christ from true beleeuers.
No particular evil, trial, or affliction, whatsoever it be, though most smart, bitter, and shameful, can possibly separate or keep back the love of God & the love of christ from true believers.
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We ought to be so well acquainted with the written word of God, that when a place of Scripture is alledged, though the booke or Chapter out of which it is taken be not named, yet we should be able to know it to be Scripture.
We ought to be so well acquainted with the written word of God, that when a place of Scripture is alleged, though the book or Chapter out of which it is taken be not nam, yet we should be able to know it to be Scripture.
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It hath bene and is, pietie, religion, and grace, and the feare of God, for which Gods children commonly heare ••l, and suff•r hard measure frō the wick•d of the world.
It hath be and is, piety, Religion, and grace, and the Fear of God, for which God's children commonly hear ••l, and suff•r hard measure from the wick•d of the world.
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We are not to thinke it strange that the Papists at this day are so enraged against the Protestants, & that they deale so hardly and cruelly with them where they haue power.
We Are not to think it strange that the Papists At this day Are so enraged against the Protestants, & that they deal so hardly and cruelly with them where they have power.
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It is not to be wondered at, that men professing the truth of religion, and expressing the power of it in their liues, be •ll dealt withall by wicked persons, liuing with them, & professing the same truth that they do in word.
It is not to be wondered At, that men professing the truth of Religion, and expressing the power of it in their lives, be •ll dealt withal by wicked Persons, living with them, & professing the same truth that they do in word.
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Wicked ene•ies of the Churrh and children of God, hauing power ouer thē, they giue them no rest, nor intermissiō, nor breathing, but do follow them with one vexation and torment after another without ceassing.
Wicked ene•ies of the Church and children of God, having power over them, they give them no rest, nor intermission, nor breathing, but do follow them with one vexation and torment After Another without ceasing.
Ouer what things or persons Gods children are as conquerours here in this world, and how they are such conquerours. first ouer the euils themselues in bearing them with patience
Over what things or Persons God's children Are as conquerors Here in this world, and how they Are such conquerors. First over the evils themselves in bearing them with patience
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Gods children are as great conquerours in the particular euils, trials, and troubles that befall them in this world, not by any power of their owne, but onely by the powerfull aide and assistance of God vouchasafed to them.
God's children Are as great conquerors in the particular evils, trials, and Troubles that befall them in this world, not by any power of their own, but only by the powerful aid and assistance of God vouchsafed to them.
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The constancie and patience we find in any triall and affliction must be acknowledged to come only frō the good hand of God, and he must haue all the glorie for it.
The constancy and patience we find in any trial and affliction must be acknowledged to come only from the good hand of God, and he must have all the glory for it.
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A discouerie of it to be a wrong & preposterous course, to seeke for the ground of Gods loue to vs in our selues. Popish doctrine yeelds no true comfort to the weary soule.
A discovery of it to be a wrong & preposterous course, to seek for the ground of God's love to us in our selves. Popish Doctrine yields no true Comfort to the weary soul.
